Exposition on the Gospel: “Jesus was led by the Spirit into the desert to be tempted by the devil,” etc. — Matthew 4:1–11
Most fittingly this Gospel is read on this first Sunday of Lent, because in it is described how Christ fasted forty days and nights and immediately afterward was tempted — for Christians are then more strongly tempted by demons when they more effectively imitate the footsteps and virtues of Christ.
Therefore the evangelist Matthew says: “Jesus was led,” that is, He was moved to go into the desert — which lay between Jericho and Jerusalem, as is commonly said — “by the Spirit,” undoubtedly by the Holy Spirit, who, insofar as Christ is man, led, moved, or urged Him to enter the desert for reasonable causes to be mentioned below.
For Christ according to His humanity was filled most fully with the seven gifts of the Holy Spirit, according to Isaiah: “The Spirit of the Lord shall rest upon Him, the spirit of wisdom,” etc. Just as the moral virtues make a person readily movable by reason so as to follow its judgment — restraining passions that hinder obedience to reason — so the gifts of the Holy Spirit render a person easily movable and governable by the Holy Spirit. Thus Christ as man was directed, moved, and led by the Holy Spirit to enter the desert. Hence Luke says that He was driven by the Spirit into the desert. For to be led or moved by the Spirit belongs to those who have charity and the Holy Spirit, according to Romans: “Whoever are led by the Spirit of God, these are sons of God.”
Moreover, the humanity of Christ was an instrument or organ of the Holy Spirit — indeed of the whole most blessed Trinity operating indivisibly through it — though most especially it was the instrument of the eternal Word by whom it was assumed. Therefore just as our body is an animated, immediate, conjoined, and proper instrument of our soul, so the humanity of Christ was the animated, conjoined, immediate, and proper instrument of the eternal Word. Hence Christ as man was moved in all things by the Holy Spirit — and also by Himself.
The “spirit” by which Jesus was led can also be understood as His created rational spirit, namely His soul, as when it is said: “The spirit indeed is willing, but the flesh is weak,” to show that by His own free will and rational judgment — not by compulsion — He entered the desert. Elsewhere He says: “Blessed are the poor in spirit,” that is, in mind or will, as Pope Leo explains.
Furthermore, “spirit” is manifold: the uncreated Spirit, who is God (“God is spirit”), and the created spirit, which is twofold — rational and irrational — as Solomon says, “Who knows whether the spirit of the children of men goes upward?” The rational created spirit is also twofold: conjoined (as the soul) and separated; and among separated spirits some are irrevocably turned toward God, like angels, and others irrevocably turned away, like the devil.
Next is added the reason why Jesus was led into the desert: “to be tempted by the devil.” This is one cause — but not the whole, nor the only, nor the principal one — for He could have been tempted elsewhere, as indeed He was on the pinnacle of the temple.
There are other more important causes.
First, to commend the solitary life and to give an example of the eremitical and anchoritic life. For although Christ could not sin, and His virtue could neither be hindered in public nor aided by solitude, nevertheless He wished to display and teach the various forms of virtuous life. Hence in childhood He lived with Mary and Joseph and was subject to them, to show by example the monastic life lived under obedience to a spiritual father or mother. Then He entered the desert to provide an example of the eremitical life, since according to the common rule no one is suited for it unless first exercised in community life.
Second, to teach us that a solitary place — especially the desert, where objects of sensual delight and worldly disturbances are absent — is particularly conducive to doing penance and to devoting oneself to compunction, devotion, prayer, and contemplation.
Third, to give an example of avoiding human praise. For immediately after He was baptized by John and highly commended — indeed honored by the Father and the Holy Spirit, the Father saying, “This is my beloved Son” — He entered the desert so that by His example we too, when praised, may desire to remain hidden.
Fourth, to afflict His body by fasting for our sins and to perform other acts of satisfaction. It is believed that there He abundantly wept for the sins of the world and fervently prayed for humanity.
“And when He had fasted forty days and forty nights,” not in the way we fast — eating once daily — but during that whole time He took no bodily food or drink; Luke says, “He ate nothing in those days.” “Afterward He was hungry,” not from necessity of nature but by divine dispensation and voluntary will. For although it is wholly supernatural for a person to live so long without food or drink (as with Moses and Elijah), yet in Christ it was more wondrous that He afterward hungered than that He did not eat, because — as Augustine teaches — the blessedness of Christ was such that by its overflow His body could have been preserved from all suffering unless He chose to suspend that privilege.
He hungered also to merit for us grace and spiritual nourishment, for whatever He did and suffered as a wayfarer was meritorious for us; and to show the reality of His humanity, to conceal His divinity from the devil, and to give occasion for temptation.
Why did Christ not fast longer than Moses and Elijah? John Chrysostom answers: lest the assumption of flesh seem incredible, or His divinity be revealed to the devil — and also for a mystical reason, since the number forty suits penance, signifying the discipline of the human person composed of four elements under the observance of the Decalogue according to the teaching of the four Gospels.
“And the tempter came.” This tempter — the devil — is said to have been Lucifer, as the Master of the Sentences seems to hold, and as Hilary of Poitiers testifies, the prince of demons.
He approached Christ in visible human form — as some think, in the guise of a religious man — so that under a show of holiness he might deceive more easily.
Just as the Only-begotten for our salvation deigned to be incarnate, circumcised, baptized, and crucified, so also He willed to be tempted: first, to merit for us grace and power to overcome temptation; second, to encourage us to endure; third, lest anyone think himself abandoned by God in trials; fourth, to show us how to resist — for He confuted the devil by Scripture; fifth, to weaken the tempter’s power and deliver us.
The Apostle to the Hebrews touches on this: He had to be made like His brethren in all things, so that being tempted He might help those who are tempted.
Furthermore, by fasting before fighting the devil, Christ shows that those who wish to conquer temptations must withdraw from pleasures of taste and touch and live soberly. Through abstinence one is led to grace for devout prayer; through prayer to purity; and through these to readiness for preaching and governance — so that words flow from interior savor and charity.
Therefore Christ before preaching publicly first devoted Himself in solitude to fasting and prayer, to instruct pastors and preachers that they should first exercise themselves interiorly so that their words may proceed from fervor and experience and inflame hearers, according to the Psalm: “They shall utter the memory of Your sweetness.”
To “tempt” properly means to test or investigate something uncertain. The devil doubted whether Jesus of Nazareth was the Christ, having arguments on both sides. Ambrose says that since the devil says, “If you are the Son of God,” he knew the Son would come but did not think this was He because of His weakness. He had heard angels sing, seen the Magi adore, heard Simeon and Anna, and known prophecies — yet seeing Him hungry and among sinners, he wavered.
The difficulty — how demons knew — is resolved by Augustine of Hippo: demons knew only what God permitted them to know and only insofar as was fitting.
Hence the devil attacked especially after baptism and fasting, showing that he most tries to hinder those advancing spiritually. As Sirach says: “My son, when you come to serve the Lord, prepare your soul for temptation.”
He said: “If you are the Son of God, command that these stones become bread.” The cunning tempter reasoned that if Christ changed their nature by His own power, he would know He is God — for Scripture says, “He spoke and they were made.” Thus he tempted Him first through gluttony, seeing Him hungry — showing that each person is tempted where he is weakest.
He did not begin with something manifestly shameful, since he saw Christ’s holiness; thus those whom he cannot deceive by open evils he tries to deceive by apparent goods — excessive austerities, false visions — for “Satan transforms himself into an angel of light.” Therefore discernment of spirits is necessary.
Thus the devil tempted cleverly — but there is no wisdom or counsel against the Lord, for divine wisdom acts wisely in all things.
Man needs nourishment in order to subsist well. What then did the Fountain of Wisdom reply? As it is said in Sirach: “The word of God on high is the fountain of wisdom.” He answered and said to him, as is written in the book of Deuteronomy: “Man does not live by bread alone,” that is, not only by bodily food, “but by every word that proceeds from the mouth of God,” that is, by the words of Sacred Scripture man lives healthfully, and he needs them in order to subsist well and be strengthened spiritually.
For just as with respect to the body and the preservation of natural life man needs bodily nourishment, so with respect to the soul and the preservation of the life of grace he needs the word of God — which is rightly called the food of the soul, because it accomplishes spiritually in the soul what bodily food accomplishes in the body.
Material food restores what has been lost, strengthens nature, brings it to due measure, preserves it in life, and refreshes it with delight. So also the divine words lead a person to repentance, by which lost time and good works omitted — and also virtuous works that were slain by mortal sin — are recovered; they strengthen the inner powers of the soul, bring it to the proper measure of spiritual progress by exhorting, threatening, commanding, counseling, and in other ways, as the Apostle says: “All Scripture, inspired by God, is profitable for teaching, for reproof, for correction, for instruction in justice, that the man of God may be perfect, equipped for every good work.”
They preserve the soul in the life of grace and in acts of virtue. In short, the word of God enlightens the intellect, leads to faith, strengthens hope, inflames charity, directs works, fortifies against temptations, stabilizes the heart in good, consoles and delights, and expels from the soul the death of guilt — namely passions, errors, and vices.
Hence the Psalmist says: “Your word, O Lord, is a lamp to my feet and a light to my paths.” Again: “In the way of Your testimonies I delight as in all riches,” and again: “Your word is exceedingly refined.” And in the book of Wisdom we read: “Not the fruit of nature, but Your word preserves those who trust in You.”
Thus the devil, having been conquered in the first temptation — in which he tempted Christ concerning gluttony — tempted Him a second time concerning pride and vainglory. For the crafty enemy knew that perfect men who easily conquer gluttony are often touched by movements of pride and vainglory.
Then he took Him into the holy city. But how he took Him the Scripture does not express. Some affirm that he carried Him in his arms or on his shoulders, Christ being fatigued and weakened by the long fast and intensity of hunger, as if sympathizing with Him — to which Christ consented so as to deceive the deceiver. Others say he carried Him flying through the air; hence Nicholas of Lyra says the demon intended that Christ be seen flying by the people and thus vainly glorify Himself. Others say Christ went with him leaning on a staff as one weary. Others say the devil led Him by the hand across the ground.
And this seems truer — that Christ went with him over the ground without contact — since this agrees better with what is written in Luke: “He led Him to Jerusalem.” Therefore Origen says that Christ followed plainly like an athlete going willingly to the contest of temptation, as though saying: “Lead me where you will — you will find me stronger in all things.”
That he carried Him through the air seems less likely, since it is commonly held and probable that the devil approached Christ in human form and under the appearance of a religious or hermit in the first temptation, so that by simulated holiness he might deceive more quickly — and this appearance he seems to have retained in the second temptation, in which he still tempted under the appearance of good, citing Scripture to persuade. If he had flown through the air, he would have revealed himself.
He therefore took Jesus into the holy city — that is, Jerusalem, which is called holy because in the Old Testament it was chosen for the worship of God, the temple was there, the observance of the law flourished there, Christ Himself was often there, preached, worked miracles, and shed His blood there; the primitive Church was there, received the Holy Spirit there, and the Apostles began there to preach the Gospel after the resurrection — and at that time Christian life there was most holy.
“And he set Him,” that is, placed Him, “on the pinnacle of the temple,” that is, a certain flat walkway above some part or gate of the temple where priests used to sit when preaching to the people.
The devil led Christ from the desert toward Jerusalem not by force but by suggestion — that He should go to people either to eat, or to teach, or for some other work that appeared good. And because he wished to tempt Christ with vainglory, he led Him to the royal city, the metropolis of Judea, where there was greater occasion and incitement to seek human praise, and placed Him on the pinnacle where teachers of the Jews were accustomed — thus inducing many occasions of vanity.
And he said: “If you are the Son of God,” not like other saints but the Only-begotten of the Father, about whom I know the prophets spoke concerning His incarnation and passion, “cast yourself down,” that is, throw yourself down in the sight of those standing by, so that seeing you fall without injury — or fly without falling — they may marvel and praise you, and you may henceforth be considered great by all, you who have remained hidden so long.
“For it is written in the Psalms: ‘He has given His angels charge over you,’” that is, God the Father concerning you — and what follows in that psalm, namely “to guard you in all your ways,” but not in foolish precipices; therefore the devil omitted this lest his fraud be noticed by Jesus, whom he perceived to be wise.
“In their hands,” that is, by their power and operation or ministry, “they will bear you,” when it is fitting, “lest you strike your foot against a stone,” that is, lest anything obstruct you or cause injury on the way.
According to Jerome and other doctors, that psalm is not written literally about Christ but about any just traveler who needs the guardianship of angels — which Christ did not need. In this the deceit of the devil is evident, who falsely yet plausibly and very apparently cites and applies Scripture.
For Christ did not need angelic help or guardianship, because according to the higher powers of His soul He was a comprehensor, more perfect than all angels, higher, more worthy, and more powerful — not only as God but also according to His assumed nature because of its hypostatic union with the eternal Word.
Nor is that Scripture to be understood as though the elect and virtuous are preserved by angelic custody from all temporal evils or sufferings — though sometimes this happens — for “many are the tribulations of the just” in this present life; rather they are chiefly preserved from evils of sin and also from some bodily harms.
On this place Origen speaks: “From where, O devil, do you know these things are true? Have you read the prophets or divine words? You have read them, indeed, not to become better, but so that by the simple letter you might slay those who are friends of the letter.” He notes how the devil twists testimonies, wishing to lessen the glory of the Savior as though He needed angelic help lest He stumble — whereas the text is written generally about the saints, not about Christ, who as Creator and Lord needs no angelic assistance, and who is greater than the angels. Rather, learn, O devil, that unless Jesus helped the angels, they themselves would stumble. And why do you omit what follows: “You shall walk upon the asp and basilisk,” etc., unless because you are the asp, the basilisk, the lion, the dragon?
Jesus said to him: “Again it is written in Deuteronomy: ‘You shall not tempt the Lord your God.’” Christ spoke this not calling Himself the devil’s God — though He is — but rebuking the devil for presuming to tempt his Creator, not wishing to reveal to him that He was God. The sense is: O man, whoever you are, do not presume to test God.
To tempt God is to seek, without necessity, an experiment of His wisdom, providence, or power — for example by neglecting what one can or ought to do by human means.
This can occur in many ways: by testing whether God knows all things, or governs human affairs, or assists His servants — as when Israel said, “Is the Lord among us or not?” Or by testing His power, saying, “Can God prepare a table in the wilderness?” Or by testing His will, setting a time limit for His help, as in Judith: “Who are you that test the Lord? You have set a day for His mercy.” Or by testing what one can obtain from God, as the devil urged Christ.
These must be avoided as long as one has other means. But if one has none, then with great confidence one should invoke God for help, as in Chronicles: “We do not know what to do, but our eyes are turned toward You, O Lord.”
Since there was a way down from the temple by steps, to throw Himself down would have been to tempt God. If saints at times despised human aids and entrusted themselves to divine providence, this seems to have proceeded from a hidden impulse of the Holy Spirit and is not to be imitated indiscriminately.
Next is described the third temptation — concerning avarice and ambition. Again the devil took Him — perhaps as before — for Luke says he led Him up a very high mountain, a place suitable for consenting to temptation, since changes of place often change affections.
“And he showed Him all the kingdoms of the world,” that is, the principal ones — or as it were all — not to bodily sight but by presenting their forms and arrangements to His intellect, or by recalling their desirability. According to Theophylact he showed them in a phantasm; perhaps meaning an imaginary vision. Chrysostom thinks he showed nearby kingdoms externally as far as possible, indicating others as one points saying, “There is Rome, there Alexandria.”
“And their glory,” that is, riches, pleasures, and pomp, he set forth. And he said: “All these I will give you if, falling down — that is, prostrating yourself or bending the knee — you worship me with the worship of latria.” This is the ancient pride of the demon — to desire to be like God and be worshiped by creatures.
Then Jesus said: “Begone, Satan,” that is, adversary of truth — depart into eternal fire, according to Jerome — “for it is written: ‘You shall worship the Lord your God,’” with interior and exterior worship. To God as highest ruler and greatest benefactor — who can save by His own power — is owed the supreme honor of latria.
Sometimes, however, “adoration” is taken broadly for the honor of dulia by which excellent creatures are rightly honored — as Scripture says some adored angels or great men, as Joshua the angel and Nathan David.
“And Him alone shall you serve” — with the service of latria. If taken broadly, the sense is that one must serve God ultimately so that whatever service is shown to creatures is referred to God’s honor — serving God in man when we minister to man.
Consider also how Christ repels the devil’s false scriptural arrows with the true shields of Scripture.
Then the devil left Him on the mountain, confounded and conquered, uncertain of Christ’s divinity. And behold, angels came and ministered to Jesus — not as to one in need but as to their Lord, humbly and reverently — perhaps setting Him down from the height, though He could descend by His own power, even by the gift of agility.
And not only then but earlier angels ministered to Him in the desert, as Mark says: “He was with the beasts, and the angels ministered to Him.” In all these things the majesty of divinity and truth of humanity are manifested in Christ.
A question arises concerning the order of temptations, since Luke places differently from Matthew. Some say Luke follows historical order, but Matthew clearly says the devil departed after the mountain temptation — which he places third — where Christ said “Begone, Satan.” The temptations also progress from lesser to worse, the request for worship being the worst.
Finally, though the devil said “All these I will give you,” it must not be thought he truly has power to give kingdoms at will; he spoke presumptuously and falsely, unless understood that by divine permission he sometimes cooperates in worldly dominions.
Lastly, because Christ bore the first two temptations — which concerned personal injury — meekly, but in the third — which involved insult to God — responded sharply, we are taught to bear personal wrongs patiently but not tolerate dishonor to God. Yet many do the opposite: they avenge personal injuries fiercely but care little for God’s honor — being full of self-love rather than true charity.
CONTINUE at 2nd paragraph (Quid ergo respondit).
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