The kingdom test

Unlike the first two tests, this final theological discussion does not revolve around any major theme already anticipated. It is simply the capstone to the first two tests because during it Satan reveals his real aim—not to save creation but ultimately to destroy it.

As in the first two tests, Boyd once again appropriates material from the Matthean

Temptation. Mimicking his Gospel counterpart, Boyd's Satan offers Jesus the kingdoms of the world in exchange for Jesus' bowing down and worshipping him. In rejecting this bribe, Boyd's Jesus follows the Gospel Jesus in quoting from Deut 8:3 and banishing Satan. Aside from appropriating this material, Boyd's version of the kingdom test can only be connected immediately with Matthew's through the question that both raise of from whom Jesus will receive the kingdoms of the world. In both, he has the opportunity to follow Satan's way rather than God's, and in both, Jesus remains faithful to his Father.

Unlike the first two tests, however, we find no messianic interpretation. The lack of such an interpretation here is surprising given that most commentators who follow that view typically find the strongest support for their position in the kingdom test because it deals with the issue of kingly supremacy. Given that the Davidic Messiah was expected to be the ruler

226 _{As the reader is told earlier in the novel, "Jesus wanted to see Jerusalem changed. Not destroyed, as}

Nebuchadnezzar and Pompey had destroyed it. But transformed, purified, fulfilled. Jerusalem and all Israel had suffered far too much in keeping God's name alive for anything to be destroyed" (176).

151 who inherits his forefathers' throne, the connections between a political messiahship and the kingdoms offered by Satan seem more obvious to commentators than the other messianic expectations supposedly rejected in the first two tests. Yet Boyd does not take advantage of this natural connection in order to continue his messianic interpretation of the Temptation. Instead, Boyd again uses the biblical material to provide the framework for a much larger theological discussion.

One final time, Satan approaches Jesus as a true friend of humanity. He shows Jesus all the kingdoms of the world and comments on the evil he sees in them. Satan accepts responsibility for their condition and says that he has repented. While acknowledging his own culpability, he also blames God saying, "God has bungled, it is plain. He has made the world too easy a prey to my wiles and I am not happy with this. God has, without wanting it, made a monstrous error. He asked men for too much and is disappointed that they give him nothing" (233). Satan, the merciful one, longs for a better world for them and wants to turn the world over to Jesus so that Jesus might purify it and impose the order and justice needed to make creation good. He informs Jesus, "I can rid the world of evil once and for all, simply by going away. I am prepared to do this because I love mankind" (234). Once he has left, there will be nothing but goodness and love because humanity will no longer be tempted by evil. His only price for his withdrawal is that Jesus acknowledges that the world belongs to Satan.

Jesus' response to this final temptation is much longer than either of his first two as he explains in detail why he is rejecting Satan's offer. He recognizes that Satan's motivation has nothing to do with love of humanity and everything to do with triumphing over creation. Only if he were allowed to leave creation could Satan have any victory because with the possibility of doing evil removed from the world, the possibility of humanity demonstrating love would also be removed (235). While there would be no more sinners, there would also be no more saints. Jesus reasons that evil is allowed in the world not because it is as strong as goodness or

152 because Satan is God's equal or even a serious rival. No, God allows evil to remain in order to redeem it. In fact, the "role of good is to suffer and absorb the evil and, by so doing, to redeem it" (234). Jesus recognizes the wisdom in his Father's plan and finally understands why his suffering is necessary. He also realizes that Satan's greatest punishment is in knowing not only that he will never have the final victory but that by remaining as a part of creation he will only contribute to the ultimate victory of good (235). Once more, Jesus rejects destroying the world and replacing it with a different creation. Instead he chooses to undergo the suffering that comes when one absorbs evil in order to redeem it and to redeem humanity.

5. Saramago’s version of the temptation