The temptation requests were not evil

The temptation requests in the desert that were made to Jesus were not evil requests in themselves. Jesus’ response to these requests reveal to us how much He values free will and unforced love. Here are some quotes from the book “The Jesus I Never Knew”.

Satan asked Jesus to turn a stone into bread, offered him all the kingdoms of the world, and urged him to jump from a high place in order to test God’s promise of physical safety. Where is the evil in these requests? The three temptations seem like Jesus’ prerogatives, the very qualities to be expected in a Messiah. Would not Jesus go on to multiply bread for five thousand, a far more impressive display? He would also conquer death and rise again to become King of Kings. The three temptations do not seem evil in themselves—and yet clearly something pivotal happened in the desert.

As I look back on the three temptations, I see that Satan proposed an enticing improvement. He tempted Jesus toward the good parts of being human without the bad: to savor the taste of bread without being subject to the fixed rules of hunger and of agriculture, to confront risk with no real danger, to enjoy fame and power without the prospect of painful rejection—in short, to wear a crown but not a cross. (The temptation that Jesus resisted, many of us, his followers, still long for.)

Why not go with the temptation? The Roman authorities distributed free bread to promote Caesar’s kingdom, and Jesus could do the same to promote his…

Jesus had but to give a nod of agreement and he could have constructed Christendom, not on four shaky Gospels and a defeated man nailed on a Cross, but on a basis of sound socio- economic planning and principles…. Every utopia could have been brought to pass, every hope have been realized and every dream been made to come true. What a benefactor, then, Jesus would have been. Instead, he turned the offer down on the ground that only God should be worshipped.

As Muggeridge sees it, the Temptation revolved around the question uppermost in the minds of Jesus’ countrymen: What should the Messiah look like? A People’s Messiah who could turn stones into bread to feed the multitudes? A Torah Messiah, standing tall at the lofty pinnacle of the temple? A King Messiah, ruling over not just Israel but all the kingdoms of earth? In short, Satan was offering Jesus the chance to be the thundering Messiah we think we want.

The Temptation in the desert reveals a profound difference between God’s power and Satan’s power. Satan has the power to coerce, to dazzle, to force obedience, to destroy. Humans have learned much from that power, and governments draw deeply from its reservoir. With a bullwhip or a billy club or an AK-47, human beings can force other human beings to do just about anything they want. Satan’s power is external and coercive.

 God’s power, in contrast, is internal and noncoercive. “You would not enslave man by a miracle, and craved faith given freely, not based on miracle,” said the Inquisitor to Jesus in Dostoevsky’s novel. Such power may seem at times like weakness. In its commitment to trans- form gently from the inside out and in its relentless dependence on human choice, God’s power may resemble a kind of abdication. As every parent and every lover knows, love can be rendered powerless if the beloved chooses to spurn it.

 The miracles Satan suggested, the signs and wonders the Pharisees demanded, the final proofs I yearn for—these would offer no serious obstacle to an omnipotent God. More amazing is his refusal to perform and to overwhelm. God’s terrible insistence on human freedom is so absolute that he granted us the power to live as though he did not exist, to spit in his face, to crucify him. All this Jesus must have known as he faced down the tempter in the desert, focusing his mighty power on the energy of restraint.

God made himself weak for one purpose: to let human beings choose freely for themselves what to do with him

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