Why would God allow Satan to tempt him?

The answer is to achieve, in our human nature, a victory on our behalf, representing us as the new head of humanity and as the second Adam. After the Lord’s victory over Satan, the angels came and served him. As for Satan, his goal in tempting the Lord was to cause doubt in future generations about Christ’s divinity by saying to the Son, _”If you are the Son of God,”_ despite his certain knowledge that Christ is the Son of God, as testified by his demons, who cried out when they saw the Lord, _”You are the Christ, the Son of God”_ (Luke 4:41). Furthermore, in seeking to present himself as the god of this world, Satan requested that the Lord bow down to him, to which the Lord responded, affirming that Satan was demanding what was not his, by saying, _”It is written: ‘Worship the Lord your God, and serve him only,'”_ and then rebuking him with, _”Away from me, Satan!”_ God allowed Satan to tempt him in order to achieve victory over him on our behalf, as our representative. And, after this victory, the angels came and served him willingly. God is meek and humble in heart, not exalted above his creation, both the wicked and the righteous, and he has appointed a day of recompense to give each person according to their deeds. As for the myth that the likeness of Christ was cast onto another person to be crucified in his place, there is no reference to this in the psalm. The Myth of Casting Christ’s Likeness onto Another: Al-Fakhr al-Razi, in objecting to those who claimed that God cast Christ’s likeness onto another person to be crucified in his place, said: _”If it is permissible to say that God cast the likeness of one person onto another, this opens the door to sophistry and leads to questioning historical certainty, which undermines all religious laws. In short, opening this door leads to questioning all transmitted reports, and questioning transmitted reports leads to doubting the prophecies of all the prophets.”_ Al-Fakhr al-Razi, _”Keys to the Unseen”_ or _”The Great Commentary,”_ Vol. 6, Dar al-Fikr, Beirut, p. 100-106.