Saturday after Theophany

(de Trin. iv. 13.) Why did He offer Himself to temptation? That He might be our mediator in vanquishing temptation not by aid only, but by example.

(ap. Anselm.) This desert is that between Jerusalem and Jericho, where the robbers used to resort. It is called Hammaim, i. e. 'of blood,' from the bloodshed which these robbers caused there; hence the man was said (in the parable) to have fallen among robbers as he went down from Jerusalem to Jericho, bearing a figure of Adam, who was overcome by dæmons. It was therefore fit that the place where Christ overcame the Devil, should be the same in which the Devil in the parable overcomes man.

It is often doubted by some by what spirit Jesus was led into the desert, because of what follows: "The devil took him up into the holy city." And again: "He took him up onto a high mountain." This question is properly understood if we believe he was led into the desert by the Holy Spirit, so that his own Spirit would lead him there, where the evil spirit would then find him to tempt him. But behold, when it is said that God made man was taken up by the devil either onto a high mountain or into the holy city, the mind recoils, human ears are terrified to hear this. Yet we recognize that these things are not incredible if we consider other things that were done to him. Certainly the devil is the head of all the wicked, and all the wicked are members of this head. Was not Pilate a member of the devil? Were not the Jews who persecuted and the soldiers who crucified Christ members of the devil? What wonder is it then if he allowed himself to be led onto a mountain by him, who also allowed himself to be crucified by his members? Therefore it is not unworthy of our Redeemer that he willed to be tempted, he who had come to be killed. For it was just that he should overcome our temptations by his temptations, just as he had come to conquer our death by his death.

But we should know that temptation occurs in three ways: by suggestion, by delight, and by consent. And when we are tempted, we frequently fall into delight or even into consent, because having been propagated from the sin of the flesh, we bear within ourselves that from which we endure struggles. But God, who was incarnate in the womb of a Virgin and came into the world without sin, tolerated no contradiction within himself. Therefore he could be tempted through suggestion, but the delight of sin did not bite his mind. And so all that diabolical temptation was external, not internal.

(Hom. in. Ev. 16.1.) Some doubt what Spirit it was that led Jesus into the desert, for that it is said after, The Devil took him into the holy city. But true and without question agreeable to the context is the received opinion, that it was the Holy Spirit; that His own Spirit should lead Him thither where the evil spirit should find Him to try Him.

(ubi sup.) We should know that there are three modes of temptation; suggestion, delight, and consent; and we when we are tempted commonly fall into delight or consent, because being born of the sin of the flesh, we bear with us whence we afford strength for the contest; but God who incarnate in the Virgin's womb came into the world without sin, carried within Him nothing of a contrary nature. He could then be tempted by suggestion; but the delight of sin never gnawed His soul, and therefore all that temptation of the Devil was without not within Him.

(Hom. in. Ev. 16. 5.) The Creator of all things took no food whatever during forty days. We also, at the season of Lent as much as in us lies afflict our flesh by abstinence. The number forty is preserved, because the virtue of the decalogue is fulfilled in the books of the holy Gospel; and ten taken four times amounts to forty. Or, because in this mortal body we consist of four elements by the delights of which we go against the Lord's precepts received by the decalogue. And as we transgress the decalogue through the lusts of this flesh, it is fitting that we afflict the flesh forty-fold. Or, as by the Law we offer the tenth of our goods, so we strive to offer the tenth of our time. And from the first Sunday of Lent to the rejoicing of the paschal festival is a space of six weeks, or forty-two days, subtracting from which the six Sundays which are not kept there remain thirty-six. Now as the year consists of three hundred and sixty-five, by the affliction of these thirty-six we give the tenth of our year to God.

The journey into the desert, the forty-day fast, the hunger after the fast, the temptation by Satan and the Lord's response—all these are full of the effects of the great heavenly counsel. The fact he was led into the desert signifies the freedom of the Holy Spirit to offer his man to the devil and to permit the occasion of temptation and conquest, which the tempter would not have had unless he had been given it. There was in the devil therefore suspicious fear but no knowledge of the true identity of the One suspected. The devil was moved by the forty-day fast. He had knowledge of the poured-out waters of the abyss in just as many days and of the exploration of the promised land, in the Mosaic law written by God. He also knew that this number of years was fulfilled when the people remained in the desert with the life and condition as it were of angels. Apprehensive of that time therefore in tempting him whom he considered to be a man, he acted rashly. He had enticed Adam and by deceiving him led him to death. But it was fitting, because of his wickedness and evil deed, that he be defeated by that same humanity in whose death and misfortunes he gloried. It was the devil who envied God's gifts to humanity before the temptation of Adam, who was now unable to understand God's being present in a human being. The Lord was therefore tempted immediately after being baptized. His temptation indicates how sinister are the devil's attempts especially against those who have been sanctified, for he eagerly desires victory over the saints.Jesus did not hunger for human food but for human salvation. It was after forty days and not during forty days that he hungered. Moses and Elijah were not hungry during the same period of fasting. Therefore, when the Lord hungered, the work of abstinence did not creep up on him. His strength was not depleted by his forty days of fasting. He did not abandon his nature as a man. The devil was not to be defeated by God but by the flesh, which he surely would not have dared to tempt, except in those things which he recognized were proper human needs because of the pangs of hunger.

The Devil's snares are chiefly spread for the sanctified, because a victory over the saints is more desired than over others.

He was an hungred, not during the forty days, but after them. Therefore when the Lord hungred, it was not that the effects of abstinence then first came upon Him, but that His humanity was left to its own strength. For the Devil was to be overcome, not by the God, but by the flesh. By this was figured, that after those forty days which He was to tarry on earth after His passion were accomplished, He should hunger for the salvation of man, at which time He carried back again to God His Father the expected gift, the humanity which He had taken on Him.

(Chapter 4 - Verse 1) Then Jesus was led into the desert by the spirit. There is no doubt that it was the Holy Spirit. It follows:

In order to be tempted by the devil. However, he is led not unwillingly or captivated, but by his own will to fight.

Led, not against His will, or as a prisoner, but as by a desire for the conflict.

Then When? After the descent of the Spirit, after the voice that was borne from above, and said, "This is My Beloved Son, in whom I am well pleased." And what was marvellous, it was of the Holy Spirit; for this, he here saith, led Him up. For since with a view to our instruction He both did and underwent all things; He endures also to be led up thither, and to wrestle against the devil: in order that each of those who are baptized, if after his baptism he have to endure greater temptations may not be troubled as if the result were unexpected, but may continue to endure all nobly, as though it were happening in the natural course of things.

Yea, for therefore thou didst take up arms, not to be idle, but to fight. For this cause neither doth God hinder the temptations as they come on, first to teach thee that thou art become much stronger; next, that thou mayest continue modest neither be exalted even by the greatness of thy gifts, the temptations having power to repress thee; moreover, in order that that wicked demon, who is for a while doubtful about thy desertion of him, by the touchstone of temptations may be well assured that thou hast utterly forsaken and fallen from him; fourthly, that thou mayest in this way be made stronger, and better tempered than any steel; fifthly, that thou mayest obtain a clear demonstration of the treasures entrusted to thee.

For the devil would not have assailed thee, unless he had seen thee brought to greater honor. Hence, for example, from the beginning, he attacked Adam, because he saw him in the enjoyment of great dignity. For this reason he arrayed himself against Job, because he saw him crowned and proclaimed by the God of all.

How then saith He, "Pray that ye enter not into temptation." For this cause he doth not show thee Jesus simply going up, but "led up" according to the principle of the Economy; signifying obscurely by this, that we ought not of ourselves to leap upon it, but being dragged thereto, to stand manfully.

And see whither the Spirit led Him up, when He had taken Him; not into a city and forum, but into a wilderness. That is, He being minded to attract the devil, gives him a handle not only by His hunger, but also by the place. For then most especially doth the devil assail, when he sees men left alone, and by themselves. Thus did he also set upon the woman in the beginning, having caught her alone, and found her apart from her husband. Just as when he sees us with others and banded together, he is not equally confident, and makes no attack. Wherefore we have the greatest need on this very account to be flocking together continually, that we may not be open to the devil's attacks.

(Hom. xiii.) Whoever thou art then that after thy baptism sufferest grievous trials, be not troubled thereat; for this thou receivedst arms, to fight, not to sit idle. God does not hold all trial from us; first, that we may feel that we are become stronger; secondly, that we may not be puffed up by the greatness of the gifts we have received; thirdly, that the Devil may have experience that we have entirely renounced him; fourthly, that by it we may be made stronger; fifthly, that we may receive a sign of the treasure entrusted to us; for the Devil would not come upon us to tempt us, did he not see us advanced to greater honours.

The Devil is wont to be most urgent with temptation, when he sees us solitary; thus it was in the beginning he tempted the woman when he found her without the man, and now too the occasion is offered to the Devil, by the Saviour's being led into the desert.

But that you may learn how great a good is fasting, and what a mighty shield against the Devil, and that after baptism you ought to give attention to fasting and not to lusts, therefore Christ fasted, not Himself needing it, but teaching us by His example.

But He exceeded not the measure of Moses and Elias, lest it should bring into doubt the reality of His assumption of the flesh.

The Lord being baptized by John with water, is led by the Spirit into the wilderness to be baptized by the fire of temptation. 'Then,' i. e. when the voice of the Father had been given from heaven.

He was led by the Holy Spirit, not as an inferior at the bidding of a greater. For we say led, not only of him who is constrained by a stronger than he, but also of him who is induced by reasonable persuasion; as Andrew found his brother Simon, and brought him to Jesus.

The Devil comes against men to tempt them, but since He could not come against Christ, therefore Christ came against the Devil.

Not Christ only is led into the desert by the Spirit, but also all the sons of God who have the Holy Spirit. For they are not content to sit idle, but the Holy Spirit stirs them to take up some great work, i. e. to go out into the desert where they shall meet with the Devil; for there is no unrighteousness wherewith the Devil is pleased. For all good is without the flesh and the world, because it is not according to the will of the flesh and the world. To such a desert then all the sons of God go out that they may be tempted. For example if you are unmarried, the Holy Spirit has in that led you into the desert, that is, beyond the limits of the flesh and the world, that you may be tempted by lust. But he who is married is unmoved by such temptation. Let us learn that the sons of God are not tempted but when they have gone forth into the desert, but the children of the Devil whose life is in the flesh and the world are then overcome and obey; the good man, having a wife is content; the bad, though he have a wife is not therewith content, and so in all other things. The children of the Devil go not out to the Devil that they may be tempted. For what need that he should seek the strife who desires not victory? But the sons of God having more confidence and desirous of victory, go forth against him beyond the boundaries of the flesh. For this cause then Christ also went out to the Devil, that He might be tempted of him.

And to fix the measure of our quadragesimal fast, he fasted forty days and forty nights.

The Lord knew the thoughts of the Devil, that he sought to tempt Him; he had heard that Christ had been born into this world with the preaching of Angels, the witness of shepherds, the inquiry of the Magi, and the testimony of John. Thus the Lord proceeded against him, not as God, but as man, or rather both as God and man. For in forty days of fasting not to have been an hungred was not as man; to be ever an hungred was not as God. He was an hungred then that the God might not be certainly manifested, and so the hopes of the Devil in tempting Him be extinguished, and His own victory hindered.

But it is no longer open to me even to interpret the princes and powers of this world as the Creator's, since the apostle imputes ignorance to them, whereas even the devil according to our Gospel recognised Jesus in the temptation, and, according to the record which is common to both (Marcionites and ourselves) the evil spirit knew that Jesus was the Holy One of God, and that Jesus was His name, and that He was come to destroy them.

Thereupon the Lord, driven apart into desert places after baptism, showed, by maintaining a fast of forty days, that the man of God lives "not by bread alone," but "by the word of God; " and that temptations incident to fulness or immoderation of appetite are shattered by abstinence.

For since Adam met with luxury in paradise and, through deception, deteriorated to what is worse, it was necessary that [the Spirit] lead Christ into the wilderness in order to enfeeble the devil's force by someone greater in strength. So he fasted for forty nights and days.

Then was Jesus led up by the Spirit into the wilderness. Teaching us that it is especially after our baptism that we should expect temptations, He is led up by the Holy Spirit; for He did nothing apart from the Holy Spirit. He is led into the wilderness to show us that the devil tempts us when he sees us alone and without help from others. Therefore we must not put our trust in ourselves without any counsel from others. To be tempted by the devil. The devil is called "the slanderer" because he slandered God to Adam, saying, "God envies you." And even now among us the devil slanders virtue.

It was shown above that Christ prepared himself for preaching by receiving baptism, but now by overcoming temptation. In regard to this he does two things: first, the victory over temptation; secondly, the calling of disciples to hear the doctrine (v. 18).

Regarding the first he does three things: first, he mentions certain preludes to the temptation; secondly, the onslaught of the temptation (v. 3); thirdly, the victory (v. 11).

Three preludes to the temptation are mentioned, namely, the place, the fast and the experience of hunger.

In regard to the first he touches on four things: the time, the place, the leader, and the purpose of the leading.

The time, Then, i.e., when the Father's voice had announced him Son of God. In this we are given to understand that temptation is imminent for those made sons of God through baptism: "My son, if you come forward to serve the Lord, prepare yourself for temptation" (Sir 2:1). That desert was between Jerusalem and Jericho, where many were killed: "A man was going down from Jerusalem to Jericho and fell among robbers, who stripped him and beat him and departed, leaving him half dead" (Lk 10:29). And note five reasons why one is tempted after receiving spiritual grace:

First, to receive a test of his righteousness: "He that is not tempted, what sort of things does he know?" (Sir 34:10). Secondly, to repress pride: "To keep me from being too elated by the abundance of revelations, a thorn was given me in the flesh, a messenger of Satan to harass me" (2 Cor 12:7). Thirdly, to confound the devil, so that he would know that the virtue of Christ is so great that he cannot overcome him. An example of this is found in Job (1:8): "Have you considered my servant Job?" Fourthly, that he might become stronger, as soldiers become stronger through experience: "These are the nations which the Lord left to test Israel by them, that is, all in Israel who had no experience of any war in Canaan" (Jg 3:1). Fifthly, that he might recognize his dignity, because when the devil attacks anyone, it is an honor, because the devil attacks holy persons: "If the river is turbulent, he is not frightened; he is confident though Jordan rushes against his mouth" (Jb 40:23).

Then the place, Jesus was led up into the desert. This befits the preceding and the following, because it was fitting that after the baptism he should go into the desert. This is signified in the Israelites, who, after crossing the Red Sea, which was a figure of baptism, came into the promised land through the desert and wilderness; so the baptized should try to lead a solitary and quiet life by forsaking the world in body or in mind: "I will bring her into the wilderness and speak to her heart" (Hos 2:14); "I would lodge in the wilderness" (Ps 55:7). For it was fitting that after baptism he should go into the desert as to an individual struggle with the devil. Chrysostom: "He went into the desert, who went outside the confines (i.e., the will) of the flesh and of the world, where there is no room for temptation. For how can he be tempted by passion, who is all day with the wife?" But those who do not go out from the will of the flesh and of the devil are not sons of God but children of the devil; they have their own wife but seek another.

But the sons of God, having the Holy Spirit, are led into the desert to be tempted with Christ, of whom he continues: "He was led by the Spirit," i.e., Holy. But the one who leads is greater than the one led. Therefore, the Holy Spirit is greater than Christ. I answer that if it is referred to Jesus, in so far as he was Son of God, he is equal to the Holy Spirit. And someone can lead another either by commanding, and then he is greater, or by exhorting, and then he is equal; Andrew led Peter to Jesus; and thus was Jesus led. Hilary refers it to Christ as man, i.e., the Holy Spirit exposes to temptation the man whom he had filled. For men are led by the Holy Spirit, when they are moved by charity in such a way that they are not moved on their own initiative but by another; because they follow the impulse of charity: "The charity of God drives us" (2 Cor 5:14).

In this way the sons of God are driven by the Holy Spirit, so that they pass through the time of this life, which is full of trials; "Man's life on earth is a trial" (Jb 7:1), in victory through Christ. For he willed to be tempted, in order that, as he overcame our death by his, so he would overcome all our temptations by his: "We have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin" (Heb 4:15).

Gregory says that there are three grades of temptation: by suggestion, by taking delight, and by consent. The first is from without, and can be without sin. The second is from within, where sin begins, but it is perfected by consent. The first grade could take place in Christ, but not the other grades. Note that the devil could not have dared approach Christ to tempt him, unless Christ had first approached him.

(Lib. 83. Quest. q. 81.) Otherwise; The sum of all wisdom is to be acquainted with the Creator and the creature. The Creator is the Trinity, Father, Son, and Holy Ghost; the creature is partly invisible,—as the soul to which we assign a threefold nature, (as in the command to love God with the whole heart, mind, and soul,)—partly visible as the body, which we divide into four elements; the hot, the cold, the liquid, the solid. The number ten then, which stands for the whole law of life, taken four times, that is, multiplied by that number which we assign for the body, because by the body the law is obeyed or disobeyed, makes the number forty. All the aliquot parts in this number, viz. 1, 2, 4, 5, 8, 10, 20, taken together make up the number 50. Hence the time of our sorrow and affliction is fixed at forty days; the state of blessed joy which shall be hereafter is figured in the quinquagesimal festival, i. e. the fifty days from Easter to Pentecost.

(Serm. 210. 2.) Not however because Christ fasted immediately after having received baptism, are we to suppose that He established a rule to be observed, that we should fast immediately after His baptism. But when the conflict with the tempter is sore, then we ought to fast, as the body may fulfil its warfare by chastisement, and the soul obtain victory by humiliation.

But since the reading is fitting for these days—for we have heard of the forty days' abstinence of our Redeemer as we begin the season of Lent—we must discuss why this very abstinence is observed for the number of forty days. For Moses fasted twice for forty days in order to receive the law. Elijah abstained for forty days in the desert. The very Author of humanity, coming to humanity, took no food at all for forty days. Let us also, as much as we can, strive to afflict our flesh through abstinence during the annual season of Lent.

Why then is the number forty observed in abstinence, unless because the power of the Decalogue is fulfilled through the four books of the holy Gospel? For ten multiplied by four produces forty, because we fulfill the commandments of the Decalogue when we indeed keep the four books of the holy Gospel. From this another meaning can also be perceived. For in this mortal body we subsist from four elements, and through the pleasures of this same body we act contrary to the Lord's commandments. But the Lord's commandments were received through the Decalogue. Since therefore through the desires of the flesh we have despised the commandments of the Decalogue, it is fitting that we afflict that same flesh four times ten.

Although concerning this season of Lent there is still another thing that can be understood. For from the present day until the joys of the Paschal solemnity, six weeks come, whose days indeed amount to forty-two. When the six Sundays are subtracted from the abstinence, no more than thirty-six days remain in abstinence. But while the year is reckoned through three hundred and sixty-five days, and we afflict ourselves through thirty-six days, we give as it were the tithes of our year to God, so that we who have lived for ourselves through the year we received, may mortify ourselves to our Author in his tithes through abstinence.

Therefore, dearest brothers, just as you are commanded in the law to offer tithes of your possessions, so strive to offer him also tithes of your days. Let each one, as much as strength allows, mortify the flesh and afflict its desires, and slay shameful lusts, so that according to Paul's words, one may become a living sacrifice. For a sacrifice is both offered and is living when a person both does not depart from this life, and yet slays himself from carnal desires. Let the flesh that drew us joyfully to sin, bring us back afflicted to pardon. For the author of our death transgressed the precepts of life through the fruit of the forbidden tree. Let us therefore who fell from the joys of paradise through food, rise again to them as much as we can through abstinence.

Having then found Him in the wilderness, and in a pathless wilderness (for that the wilderness was such, Mark hath declared, saying, that He "was with the wild beasts"), behold with how much craft he draws near, and wickedness; and for what sort of opportunity he watches. For not in his fast, but in his hunger he approaches Him; to instruct thee how great a good fasting is, and how it is a most powerful shield against the devil, and that after the font, men should give themselves up, not to luxury and drunkenness, and a full table, but to fasting. For, for this cause even He fasted, not as needing it Himself, but to instruct us. Thus, since our sins before the font were brought in by serving the belly: much as if any one who had made a sick man whole were to forbid his doing those things, from which the distemper arose; so we see here likewise that He Himself after the font brought in fasting. For indeed both Adam by the incontinence of the belly was cast out of paradise; and the flood in Noah's time, this produced; and this brought down the thunders on Sodom. For although there was also a charge of whoredom, nevertheless from this grew the root of each of those punishments; which Ezekiel also signified when he said, "But this was the iniquity of Sodom, that she waxed wanton in pride and in fullness of bread, and in abundance of luxury." Thus the Jews also perpetrated the greatest wickedness, being driven upon transgression by their drunkenness and delicacy.

On this account then even He too fasts forty days, pointing out to us the medicines of our salvation; yet proceeds no further, lest on the other hand, through the exceeding greatness of the miracle the truth of His Economy should be discredited. For as it is, this cannot be, seeing that both Moses and Elias, anticipating Him, could advance to so great a length of time, strengthened by the power of God. And if He had proceeded farther, from this among other things His assumption of our flesh would have seemed incredible to many.

Having then fasted forty days and as many nights, "He was afterwards an hungered;" affording him a point to lay hold of and approach, that by actual conflict He might show how to prevail and be victorious. Just so do wrestlets also: when teaching their pupils how to prevail and overcome, they voluntarily in the lists engage with others, to afford these in the persons of their antagonists the means of seeing and learning the mode of conquest. Which same thing then also took place. For it being His will to draw him on so far, He both made His hunger known to him, and awaited his approach, and as He waited for him, so He dashed him to earth, once, twice, and three times, with such ease as became Him.

For the number "forty days" is composed of four groups of ten. This may be akin to the four aspects of physical reality, because the sensible world is formed out of four elements. Or it may be because a human being is formed in forty days in the womb. And so that he might not, by fasting any longer than this, give anyone the notion that he had not taken on flesh in truth, he afterward was hungry, sharing all that we have "except for sin" and participating in our condition through his own suffering.

So you see, my friends, the fact that we fast during Lent is not of human invention. The authority is divine and mystical and not taken for granted. Nor is it based on an earthly custom but on heavenly secrets. Lent [Quadragesima] contains the four-sided teaching of four decades of faith, because perfection is always four-sided. The number forty [quadragesimus] and the number ten [denarius], which hold sacraments both in heaven and on earth because a square is not free to open, are used to explain the undertaking of the Lord's fast.

When Christ "hungered," as it is written, then the devil made his move to tempt him; for he was not wholly amazed at the fact of his fasting for forty days, since he knew that Elijah had fasted for the same length of time. For this reason he took courage to attack him, thinking him to be a person of this kind, and not God.

And when He had fasted. He fasted to show us that fasting is a great weapon against temptations, just as the love of delicacies was the beginning of all sin. Forty days and forty nights. He fasts as long as Moses and Elijah did, for if He had fasted longer, it would have seemed that He had taken flesh in appearance only. Afterwards He hungered. He hungered only when He permitted His nature to do so, to give the devil an opportunity through hunger to approach Him and engage Him in combat, so that Christ could throw him down and vanquish him and grant us the victory.

Then the second prelude is given, namely, the fast. And when he had fasted..., which suits both the past and the future: the past, because it is fitting for one to fast after baptism, since he should not take his ease after baptism but should exercise himself in good works: "You were called to freedom, brethren" (Gal 5:13); but through freedom he should not be dedicated to a carnal life. It also befits the future, so that one whom the devil is about to tempt should fast, because "this kind of devil is not cast out save by prayer and fasting" (Mt 17:20). Forty days. This is to be taken literally. He adds and forty nights, so that no one suppose that it would be lawful to eat at night, as the Saracens do.

It should be noted that this number is prefigured in the Old Testament in Moses and Elijah (Ex 24:18 and 1 Kg 19:8). And a mystery is concealed in this, because such a number arises from ten multiplied by four. Ten signifies the Law, because the whole Law is contained in ten commands. Four signifies the composition of the flesh, because flesh is composed of four elements. Therefore, because we transgress the divine law through the influence of the flesh, it is proper that we afflict our flesh for forty days. According to Gregory, however, this number was established by the Church for fasting, and by it we pay the tenths of the whole year; for from the first Sunday to Easter are thirty-six days of fast; and this is one-tenth of the year with six days left over. And therefore from early times another half-day was added by those who fasted until midnight of Holy Saturday.

The third prelude is added, because afterward he was hungry. This is not recorded of Moses and Elijah, who were men; but Christ willed to be hungry to prove that he was human; otherwise, the devil would not have dared to come near to tempt him: "Being born in the likeness of men, and being found in human form" (Phil 2:7).

(in Luc. c. iv. 3.) He begins with that which had once been the means of his victory, the palate; If thou be the Son of God, command that these stones become loaves. What means such a beginning as this, but that he knew that the Son of God was to come, yet believed not that He was come on account of His fleshly infirmity. His speech is in part that of an enquirer, in part that of a tempter; he professes to believe Him God, he strives to deceive Him as man.

Every year God makes a little corn into much corn: the seed is sown and there is an increase, and men, according to the fashion of their age, say "It is Ceres, it is Adonis, it is the Corn King," or else "It is the Laws of Nature." The close-up, the translation, of this annual wonder is the feeding of the five thousand. Bread is not made there of nothing. Bread is not made of stones, as the Devil once suggested to our Lord in vain. A little bread is made into much bread. The Son will do nothing but what He sees the Father do. There is, so to speak, a family style.

The devil provokes that he might tempt him, and the Lord follows up that he might win. The battle over this temptation is thus engaged, as the devil says to the Lord, "If you are the Son of God, command these stones to become loaves of bread." Unaware of the mystery of the divine dispensation, he frames as a question what he does not know. With the voice of a doubter, he interrogates Christ and says, "If you are the Son of God …" Now let us see why he inquires when he doubts and why he questions when he does not know. He heard that it had been announced by the angel to the Virgin that she would give birth to the Son of God. He saw the magi, who had left behind the error of their limited knowledge, in humble adoration of the Child that was born. He saw, after the baptism, the Holy Spirit descending like a dove. He also heard the Father's voice from heaven saying, "This is my Son." He heard John with a loud voice proclaiming, "This is he who takes away the sin of the world." Disturbed by so much testimony therefore and now troubled by this voice, this is what he feared most of all: that after he had filled the world with sins, he heard there would now come someone to take away the sins of the world. He was frightened indeed by all these utterances, but he did not yet fully believe that the Son of God whom he had heard, whom he now beheld as a man in the flesh, would take away the sins of the world. In a terrible state of fear he seeks to find out whether these things he had heard were true. He sees the Lord fasting "forty days and nights," but he was loath to believe that this was the Son of God. He recalled that both Moses and Elijah also fasted for forty days. And so he asked to be given some sign that this was truly the Son of God. He therefore said, "If you are the Son of God, command these stones to become loaves of bread."

Wanting to draw Christ into the passion of vainglory, Satan did not say to him "eat" but "work a miracle." This he did, not so that Christ would be helped, but, as I said, in order to draw him to a pretentious act. But Christ, knowing this, did not obey him. Later he would not comply with the Pharisees when they wanted to see a sign from him. For they did not approach him with an undoubting heart, as to God, but were tempting him as a man. Let this therefore be an unfailing rule for the saints, not to show off before unbelievers upon any pretext of utility.

But if we examine the very order of his temptation, let us consider with what great power we are freed from temptation. The ancient enemy raised himself against the first man, our parent, in three temptations, because he tempted him with gluttony, vainglory, and avarice; but by tempting he overcame him, because he subjected him to himself through consent. Indeed, he tempted him through gluttony when he showed him the food of the forbidden tree and persuaded him to eat. He tempted him through vainglory when he said: You shall be as gods. And he tempted him through the advancement of avarice when he said: Knowing good and evil. For avarice is not only of money, but also of exaltation. For it is rightly called avarice when loftiness is sought beyond measure. For if the seizure of honor did not pertain to avarice, Paul would never say of the only-begotten Son of God: He did not consider it robbery to be equal to God. Moreover, the devil drew our parent to pride in this, that he aroused him to avarice for exaltation.

But by the same means by which he overthrew the first man, by those same means he was overcome when he tempted the second man. For he tempts through gluttony when he says: "Command that these stones become bread." He tempts through vainglory when he says: "If you are the Son of God, cast yourself down." He tempts through the greed of ambition when he shows all the kingdoms of the world, saying: "All these things I will give you, if you fall down and worship me." But by the same means by which he boasted of having conquered the first man, he is conquered by the second man, so that he might depart from our hearts, captured at the very entrance by which he had entered and held us. But there is something else, dearest brothers, that we ought to consider in this temptation of the Lord: that when tempted by the devil, the Lord responded with the precepts of sacred Scripture, and he who could have plunged his tempter into the abyss by that Word which he was, did not display the power of his might, but gave only the precepts of divine Scripture, so that he might offer us an example of his patience, that whenever we suffer anything from wicked people, we might be stirred to teaching rather than to vengeance. Consider how great is the patience of God, and how great is our impatience. If we are provoked by injuries or some harm, moved by fury, we either avenge ourselves as much as we can, or we threaten what we cannot do. Behold, the Lord endured the adversity of the devil, and answered him with nothing but words of gentleness. He bore him whom he could have punished, so that his praise might grow higher from this: that he overcame his enemy not by destroying him, but by enduring him for the time being.

(ubi sup.) If we observe the successive steps of the temptation, we shall be able to estimate by how much we are freed from temptation. The old enemy tempted the first man through his belly, when he persuaded him to eat of the forbidden fruit; through ambition when he said, Ye shall be as gods; through covetousness when he said, Knowing good and evil; for there is a covetousness not only of money, but of greatness, when a high estate above our measure is sought. By the same method in which he had overcome the first Adam, in that same was he overcome when he tempted the second Adam. He tempted through the belly when he said, Command that these stones become loaves; through ambition when he said, If thou be the Son of God, cast thyself down from hence; through covetousness of lofty condition in the words, All these things will I give thee.

(ubi sup.) So the Lord when tempted by the Devil answered only with precepts of Holy Writ, and He who could have drowned His tempter in the abyss, displayed not the might of His power; giving us an example, that when we suffer any thing at the hands of evil men, we should be stirred up to learning rather than to revenge.

He was an hungred, not during the forty days, but after them. Therefore when the Lord hungred, it was not that the effects of abstinence then first came upon Him, but that His humanity was left to its own strength. For the Devil was to be overcome, not by the God, but by the flesh. By this was figured, that after those forty days which He was to tarry on earth after His passion were accomplished, He should hunger for the salvation of man, at which time He carried back again to God His Father the expected gift, the humanity which He had taken on Him.

And therefore in the temptation he makes a proposal of such a double kind by which His divinity would be made known by the miracle of the transformation, the weakness of the man deceived by the delight of food.

(Verse 3.) Say that these stones become bread. It is fittingly said to the hungry: say that these stones become bread. You are tempting him with two opposing arguments, O devil. If these stones can become bread at his command, then you are foolishly tempting someone of such great power. But if he cannot do it, then you are foolishly suspecting the Son of God. If you are the Son of God, say that these stones become bread.

(Verse 3.) Say that these stones become bread. It is fittingly said to the hungry: say that these stones become bread. You are tempting him with two opposing arguments, O devil. If these stones can become bread at his command, then you are foolishly tempting someone of such great power. But if he cannot do it, then you are foolishly suspecting the Son of God. If you are the Son of God, say that these stones become bread.

(Verse 4.) He answered and said: It is written: Man shall not live by bread alone, but by every word that comes forth from the mouth of God. The testimony is taken from Deuteronomy (Deut. VIII, 3). The Lord responded in this way because His intention was to overcome the devil through humility, not power. It should also be noted that if the Lord had not begun to fast, the devil would not have had an opportunity to tempt Him, according to this: My son, when you come to serve God, prepare yourself for trials, and put your soul in order (Eccli. II, 1). But the very response of the Savior indicates that he was a man who was tempted. Man does not live by bread alone, but by every word that proceeds out of the mouth of God. Therefore, if anyone does not feed on the word of God, he does not live.

But that we may not, by hurrying over these victories, mar your profit, let us begin from the first assault, and examine each with exact care.

Thus, after He was an hungered, it is said, "The tempter came, and said unto Him, If Thou be Son of God, command that these stones be made bread."

For, because he had heard a voice borne from above, and saying, "This is My beloved Son;" and had heard also John bearing so large witness concerning Him, and after that saw Him an hungered; he was thenceforth in perplexity, and neither could believe that He was a mere man, because of the things spoken concerning Him; nor on the other hand receive it that He was Son of God, seeing Him as he did in hunger. Whence being in perplexity he utters ambiguous sounds. And much as when coming to Adam at the beginning, he feigns things that are not, that he may learn the things that are; even so here also, not knowing clearly the unutterable mystery of the Economy, and who He may be that is come, he attempts to weave other nets, whereby he thought to know that which was hidden and obscure. And what saith he? "If Thou be Son of God, command that these stones be made bread." He said not, because thou art an hungered, but, "if Thou be Son of God;" thinking to cheat Him with his compliments. Wherefore also he was silent touching the hunger, that he might not seem to be alleging it, and upbraiding Him. For not knowing the greatness of the Economy which was going on, he supposed this to be a reproach to Him. Wherefore flattering Him craftily, he makes mention of His dignity only.

(Serm. 39. 3.) hence he opposed the adversary rather by testimonies out of the Law, than by miraculous powers; thus at the same time giving more honour to man, and more disgrace to the adversary, when the enemy of the human race thus seemed to be overcome by man rather than by God.

The Devil who had begun to despair when he saw that Christ fasted forty days, now again began to hope when he saw that he was an hungred; and then the tempter came to him. If then you shall have fasted and after been tempted, say not, I have lost the fruit of my fast; for though it have not availed to hinder temptation, it will avail to hinder you from being overcome by temptation.

But as the Devil blinds all men, so is he now invisibly made blind by Christ. He found Him an hungred at the end of forty days, and knew not that He had continued through those forty without being hungry. When he suspected Him not to be the Son of God, he considered not that the mighty Champion can descend to things that be weak, but the weak cannot ascend to things that are high. We may more readily infer from His not being an hungred for so many days that He is God, than from His being an hungred after that time that He is man. But it may be said, Moses and Elias fasted forty days, and were men. But they hungred and endured, He for the space of forty days hungred not, but afterwards. To be hungry and yet refuse food is within the endurance of man; not be hungry belongs to the Divine nature only.

He said not, 'I live not,' but, Man doth not live by bread alone, that the Devil might still ask, If thou be the Son of God. If He be God, it is as though He shunned to display what He had power to do; if man, it is a crafty will that His want of power should not be detected.

This verse is quoted from Deuteronomy (c. 8:3). Whoso then feeds not on the Word of God, he lives not; as the body of man cannot live without earthly food, so cannot his soul without God's word. This word is said to proceed out of the mouth of God, where he reveals His will by Scripture testimonies.

Here the old serpent has fallen out with himself, since, when he tempted Christ after John's baptism, he approached Him as "the Son of God; "surely intimating that God had a Son, even on the testimony of the very Scriptures, out of which he was at the moment forging his temptation: "If thou be the Son of God, command that these stones be made bread." Again: "If thou be the Son of God, cast thyself down from hence; for it is written, He shall give His angels charge concerning thee"-referring no doubt, to the Father-"and in their hands they shall bear thee up, that thou hurt not thy foot against a stone.

By and by the Lord Himself consecrated His own baptism (and, in His own, that of all) by fasts; having (the power) to make "loaves out of stones," say, to make Jordan flow with wine perchance, if He had been such a "glutton and toper.

And when the tempter came to Him, he said, If thou be the Son of God, command that these stones be made bread. That prowler, the devil, had heard the voice from heaven, and then he saw the Lord hunger, and he was in doubt, wondering how the Son of God could hunger. Therefore he tempts Him, to find out. He flatters Christ, meaning to snare Him by saying, "If thou be the Son of God." You might ask, "What sin was it to make bread out of stones?" Listen, then: it is a sin even to listen to anything that the devil says. Consider this as well; the devil did not say, "Command that this stone be made bread," but "these stones," wishing to cast Christ into gluttony. For one loaf would certainly suffice a man who is hungry. For these reasons, then, Christ did not listen to him.

Then the onslaught of the temptation is presented: first, to gluttony; secondly to vain glory (v. 5); thirdly to ambition (v. 8).

In regard to the first, he does two things: first, he presents the devil's attack; secondly, how Christ responded (v. 4). And the tempter came and said to him... For this could be done, so that he would approach Jesus in a bodily form.

And there are three temptations, because God tests to instruct: "God tested Abraham" (Gen 22:1). Man sometimes tests to learn, as the Queen of Sheba tested Solomon (1 Kg 10:1), where it is said of her: "Now when the queen of Sheba heard of the fame of Solomon, she came to test him with hard questions." The devil tests to deceive: "For fear that somehow the tempter had tempted you" (1 Th 3:5). One who wants to test another about knowledge first tests him about general matters. But general to the whole human race are vices of the flesh, and especially gluttony. Likewise, one who wishes to attack a camp begins at the weaker part; but man has two parts, the bodily and the spiritual. The devil always tests the weaker side; hence, he first tests for bodily vices, as is clear from our first parents, whom he tested first in regard to gluttony. But the devil's marvelous astuteness in tempting should be noted: If you are the Son of God. Thus, he directly tempts about one thing and indirectly about another. Hence, in the first man he persuaded him to eat of the tree, which pertained directly to a bodily sin, namely, gluttony; but secretly he led him into pride and greed, which are spiritual sins. Hence, he said: "You will be as gods" (Gen 3:5). So in the case of Christ, for he had heard that Christ would come into the world and he seemed to be the Son of God. But he had begun to doubt whether this was the one about whom the prophecies had been made, because he found nothing in him: "The ruler of this world is coming. He has no power over me" (Jn 14:30). Hence, he suggested something pleasant to a hungry man. He also induced him to desire things that are God's. And this is, if you are the Son of God, command these stones to become loaves of bread: "His word is full of power" (Ec 8:4); "By the word of the Lord the heavens were made and all their host by the breath of his mouth" (Ps 33:6). Therefore, a stone can be changed by his word. Hence, he wanted to incline him to this. If he did it, he would know that he is the Son of God; if not, he would have led him to arrogance. And it should be noted that there are many men who consent to sins of the flesh, thinking that they would not lose their spiritual stature. But if the consenting man were not to lose his spirituality by the matter to which he is tempted, the temptation would be light. This is the way the devil decided to persuade the woman by promising spiritual things.

(ord.) The Devil places us on high places by exalting with pride, that he may dash us to the ground again.

(ord.) Observe here that all these things were done with bodily sense, and by careful comparison of the context it seems probable that the Devil appeared in human form.

(ap. Anselm.) He set Him on a pinnacle of the temple when he would tempt Him through ambition, because in this seat of the doctors he had before taken many through the same temptation, and therefore thought that when set in the same seat, He might in like manner be puffed up with vain pride.

But behold, when it is said that God made man was taken up by the devil either onto a high mountain or into the holy city, the mind recoils, human ears are terrified to hear this. Yet we recognize that these things are not incredible if we consider other things that were done to him. Certainly the devil is the head of all the wicked, and all the wicked are members of this head. Was not Pilate a member of the devil? Were not the Jews who persecuted and the soldiers who crucified Christ members of the devil? What wonder is it then if he allowed himself to be led onto a mountain by him, who also allowed himself to be crucified by his members?

(ubi sup.) Behold when it is said that this God was taken by the Devil into the holy city, pious ears tremble to hear, and yet the Devil is head and chief among the wicked; what wonder that He suffered Himself to be led up a mountain by the wicked one himself, who suffered Himself to be crucified by his members.

The devil works at temptation by leading the Lord from the highest to the lowest things to reduce him to humiliation. He set him on the pinnacle of the temple, as if towering over the laws and the prophets. He knew indeed that the angels would be prompt to minister to the Son of God, lest he dash his foot against a stone. He could trample underfoot the serpent and the adder and tread on the lion and the dragon. Concerning those lower things which were taken for granted, the devil kept silent, but by mentioning the higher things, he wanted in some way to elicit obedience from the tempted One, hoping to hear an echo of his own glory in a vote of confidence from the Lord of majesty.

(Verse 5.) Then the devil took him to the holy city. This assumption, which is called, does not come from the weakness of the Lord, but from the pride of the enemy, who thinks that the will of the Savior is a necessity. From this passage, however, it is understood what is meant by what is written in another place: They went into the holy city and appeared to many (Matthew 27:53).

"Throw yourself down." It is the devil's voice by which he desires that everyone should fall down. "Throw yourself," he says. He is able to persuade, but he cannot cast down. "He will give his angels charge concerning you; and upon their hands they shall bear you up, lest you dash your foot against a stone." This we read in the ninetieth psalm. Clearly the prophecy here is not about Christ but about a holy man. The devil therefore is a poor interpreter of the Scriptures. Certainly, if he really knew what was written about the Savior, he should have also said what follows in the same psalm against him: "You will tread on the lion and the adder, the young lion and the serpent you will trample underfoot." Concerning the help of the angels, he speaks as though to a feeble man. Concerning his being trampled underfoot, he is silent like an artful dodger.Jesus said to him, "It is written further, 'You shall not tempt the Lord your God.' " The false arrows from the devil's own scriptures he breaks with the true shield of the Scripture. And it should be noted that he cited the necessary testimony from Deuteronomy that he might show the sacraments of the second law.

Took him, not because the Lord was weak, but the enemy proud; he imputed to a necessity what the Saviour did willingly.

From this first answer of Christ, the Devil could learn nothing certain whether He were God or man; he therefore betook him to another temptation, saying within himself; This man who is not sensible of the appetite of hunger, if not the Son of God, is yet a holy man; and such do attain strength not to be overcome by hunger; but when they have subdued every necessity of the flesh, they often fall by desire of empty glory. Therefore he began to tempt Him by this empty glory.

Perhaps you may say, How could he in the sight of all place Him bodily upon the temple? Perhaps the Devil so took Him as though He were visible to all, while He, without the Devil being aware of it, made Himself invisible.

Jerusalem was called the Holy City, for in it was the Temple of God, the Holy of holies, and the worship of the one God according to the law of Moses.

It should be noted, that though our Saviour suffered Himself to be placed by the Devil on a pinnacle of the temple, yet refused to come down also at his command, giving us an example, that whosoever bids us ascend the strait way of truth we should obey. But if he would again cast us down from the height of truth and virtue to the depth of error we should not hearken to him.

Otherwise, it was a suggestion to Him, as man, that He should seek by requiring some miracle to know the greatness of God's power.

This shows that the Devil lies in wait for Christ's faithful people even in the sacred places.

The pinnacle is the seat of the doctors; for the temple had not a pointed roof like our houses, but was flat on the top after the manner of the country of Palestine, and in the temple were three stories. It should be known, that the pinnacle was on the floor, and in each story was one pinnacle. Whether then he placed Him on the pinnacle in the first story, or that in the second, or the third, he placed Him whence a fall was possible.

Then the devil taketh Him up into the Holy City, and setteth Him on a pinnacle of the temple, and saith unto Him, If Thou be the Son of God, cast Thyself down: for it is written, He shall give His angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. "If Thou be the Son of God." As if he were saying, "I do not believe the voice from heaven; but if Thou art the Son of God, show me." Yet, O foul one, though He is the Son of God, would He have thrown Himself over the precipice? That is the mark of your own savagery, to hurl over the precipice those who are demonized; but it is the mark of God to save. But the words "In their hands they shall bear thee up" were not written of Christ, but of the saints who are in need of angelic help (Ps. 90:11-12). Christ, being God, does not need such help.

Then the devil took him to the holy city. Having described the first temptation, the second is now presented, namely, about vain glory. The order is fitting, namely, that after the devil saw himself defeated concerning a bodily vice, he should try him on vain glory or pride: "Because pride lies in wait for good works, to destroy them" (Augustine in The Rule). Regarding this temptation he does three things: first, the place of the temptation is given, secondly, the attack or endeavor of the temptation (v. 6); thirdly, Christ's resistance (v. 7).

It should be noted that Luke makes this the third temptation; here it is the second. But according to Augustine it makes no difference, because everything mentioned here is also mentioned by Luke. Furthermore, neither in Luke nor here is there any indication which was first and which was second. But Rabanus says that Luke is interested in the historical order; consequently, he arranged them as they occurred. Matthew, on the other hand, followed the nature of the temptation, because after the temptations to gluttony and vain glory, the temptation to ambition follows. For that is the way Adam was tempted: first, to gluttony, "On whatsoever day you shall eat of it, you shall die the death" (Gen 2:17); secondly, to glory: "You will be as gods" (Gen 3:5); thirdly, to greed or ambition: "Knowing good and evil."

But why does he say He took him? For this word "taken" implies force. Jerome answers that the evangelist was describing the devil's opinion, because what Christ endured through virtue, the devil took as done by his own power. He says holy, either because holy actions were performed there, namely, temporal sacrifices and the like, or on account of the holiness of the fathers of those living there. Hence, from an ancient custom he calls it holy, although it had ceased to be holy: "How the faithful city has become a harlot, she that was full of justice" (Is 1:21). But it should be noted that Mark (1:13) says that "he was in the desert forty days tempted by Satan." From this it seems that all the temptations were in the desert. Therefore, it does not seem correct to say then the devil took him... There are two responses to this: some say that all the temptations were in the desert and that they occurred according to imaginal vision, namely, that Christ so imagined and also permitted. Others say that they occurred according to bodily vision and that the devil appeared to him in a bodily form. This seems to be implied, because he says that he took him into the holy city. Some say that the reason this pertains to the desert is that Jerusalem had been deserted by the Lord. But it is better to say that what is stated in Mark (1:13) should not be understood as meaning that all the temptation took place in the desert, for he does not say this, but that he was tempted by Satan. Therefore, one must admit that the first temptation was in the desert and the other two outside the desert. But the question remains: How did the devil take him up? Some say that he carried him; others (and better) that he persuaded him to go; and Christ by the discretion of his wisdom went to Jerusalem.

And set him on the pinnacle of the temple. It should be recalled from 1 Kings (c. 6) that Solomon made three stories in the temple with a flat roof. Next to the temple he made pinnacles by which men could ascend. Concerning this he says here: He set him on the pinnacle of the temple. But whether he went to the first, or second, or third, the evangelist does not say. But it is certain that he did ascend.

But did the people not see the devil carrying Christ? The answer according to those who say that he carried him is that Christ by his own power did what others could not see. Or it can be said that the devil was in the shape of a man, and it was a custom for men to ascend that way.

But as Satan transfigures himself into an Angel of light, and spreads a snare for the faithful, even from the divine Scriptures, so now he uses its texts, not to instruct but to receive.

(ap. Anselm.) We must explain thus; Scripture says of any good man, that He has given it in charge to His Angels, that is to His ministering spirits, to bear him in their hands, i. e. by their aid to guard him that he dash not his foot against a stone, i. e. keep his heart that it stumble not at the old law written in tables of stone. Or by the stone may be understood every occasion of sin and error.

He tempts through vainglory when he says: "If you are the Son of God, cast yourself down." By the same means by which the ancient enemy tempted our first parent through vainglory when he said "You shall be as gods," so he now tempts the second Adam: but by the same means by which he boasted of having conquered the first man, he is conquered by the second man.

(Verse 6.) And he set him on the pinnacle of the temple, and said to him, 'If you are the Son of God, throw yourself down, for it is written, 'He will command his angels concerning you,' and 'On their hands they will bear you up, lest you strike your foot against a stone.'

If you are the Son of God. In all temptations, the devil does this in order to see if you are the Son of God; but the Lord responds in such a way as to leave him in doubt.

Send yourself downward. For it is written: The voice of the devil, who always desires everyone to fall downward, says, Send yourself downward, it can persuade, it cannot force.

He has commanded his angels concerning you, and they will lift you up in their hands, so that you will not strike your foot against a stone. We read this in the ninety-first psalm, but there it is not about Christ, but about a holy man, a prophet. Therefore, the devil misinterprets the Scriptures. Surely if he truly knew that it was written about the Savior, he should have also said what follows in the same psalm against himself: You will tread on the lion and the serpent; you will trample the young lion and the serpent. He speaks of the assistance of angels as if speaking to a weak person: he is silent about his own trampling as if a turncoat.

In the several temptations the single aim of the Devil is to find if He be the Son of God, but he is so answered as at last to depart in doubt; He says, Cast thyself, because the voice of the Devil, which is always calling men downwards, has power to persuade them, but may not compel them to fall.

This verse we read in the ninetieth Psalm (Ps. 91:11.), but that is a prophecy not of Christ, but of some holy man, so the Devil interprets Scripture amiss.

What then doth this accursed one? Overcome, and unable to persuade Him to do his bidding, and that when pressed by such violent hunger, he proceeds to another thing, saying,

"If Thou be Son of God, cast Thyself down; for it is written, He shall give His angels charge concerning Thee, and in their hands they shall bear Thee up."

What can the reason be, that at each temptation He adds this, "If Thou be Son of God?" Much the same as he did in that former case, he doth also at this time. That is, as he then slandered God, saying, "In the day ye eat, your eyes shall be opened;" thereby intending to signify, that they were beguiled and overreached, and had received no benefit; even so in this case also he insinuates this same thing, saying, "in vain God hath called Thee Son, and hath beguiled Thee by His gift; for, if this be not so, afford us some clear proof that Thou art of that power." Then, because Christ had reasoned with him from Scripture, he also brings in a testimony of the prophet.

But mark thou his folly, even by the very testimony which he produced. For while the testimonies cited by the Lord were both of them spoken with exceeding fitness: his, on the other hand, were chance and random sayings, neither did he bring forward on his part that which applied to the matter in hand. For that it is written, "He shall give His angels charge concerning Thee," this surely is not advice to dash and toss one's self down headlong; and moreover, this was not so much as spoken concerning the Lord. However, this for the time He did not expose, although there was both insult in his manner of speech, and great inconsistency. For of God's Son no man requires these things: but to cast one's self down is the part of the devil, and of demons. Whereas God's part is to raise up even them that are down. And if He ought to have displayed His own power, it would not have been by casting and tossing Himself down at random, but by saving others. But to cast ourselves down precipices, and into pits, pertains properly to his troop. Thus, for example, the juggler among them doth everywhere.

How does he expect to discover by this proposition whether He be the Son of God or not? For to fly through the air is not proper to the Divine nature, for it is not useful to any. If then any were to attempt to fly when challenged to it, he would be acting from ostentation, and would so belong rather to the Devil than to God. If it is enough to a wise man to be what he is, and he has no wish to seem what he is not, how much more should the Son of God hold it not necessary to show what He is; He of whom none can know so much as He is in Himself?

For the Son of God in truth is not borne of Angels, but Himself bears them, or if He be borne in their arms, it is not from weakness, lest He dash His foot against a stone, but for the honour. O thou Devil, thou hast read that the Son of God is borne in Angels' arms, hast thou not also read that He shall tread upon the asp and basilisk? But the one text he brings forward as proud, the other he omits as crafty.

And said to him: "If you are the Son of God, throw yourself down." The devil always strikes with two arrows: for with the one he entices to vain glory, with the other to suicide. And this is if you are the Son of God. But, certainly, to throw himself down does not suit Christ, because it befits him to ascend: "No one has ascended into heaven but he who descended from heaven, the son of man, who is in heaven" (Jn 3:13). He says throw down, because his intention is always to throw headlong, as he was thrown headlong: "The dragon's tail swept down a third of the stars of heaven and cast them to the earth" (Rev 12:4). The devil also recognizes his own weakness, because those willing are overcome by him; hence he says throw yourself down, but he does not himself throw him: "Bow down, that we may pass over" (Is 51:23).

But why on the pinnacle? A Gloss says: because they taught in that place. Hence, it signifies that the devil tempted the great to vain glory, against which the Apostle says (1 Th 2:6): "Nor did we seek glory from men, whether from you or from others." And he says throw yourself down, because men who seek glory should convince others that they are showing God's sonship humble in many ways. Therefore, Cicero says in de Officiis: "The desire for glory must be avoided; for it snatches away freedom of the spirit, for which every effort should be made by magnanimous men."

Then he cites an authority: For it is written; and he uses it not to teach but to deceive. And this is taken as an argument that, as he transforms himself into an angel of light, so also his ministers, who use the authority of Sacred Scripture to deceive the simple: "The ignorant and unstable twist the scriptures to their own destruction" (2 Pt 3:16). Hence, the devil prefigured this in himself as in the head. Because he has commanded his angels concerning you.

Note that one twists the authority of Sacred Scripture in three ways:

First, when it refers to one thing and is explained of another; as when it refers to one just person and is explained as referring to Christ. For example, "Who has had the power to transgress and did not transgress" (Sir 31:10). Again, "The Father is greater than I" (Jn 14:28) is said of Christ as man. Hence, if it is explained of him as Son of God, the text is twisted. This is the way the devil says angels here, because Psalm 91 (v. 11) says this of Christ's member, who needs the guardianship of angels. This is evident, because he adds, lest you strike your foot; for this could not be said of Christ, who cannot offend by falling into any sin.

It is twisted in a second way, when someone quotes a text in favor of something for which it is not a text, as Proverbs (25:21) and Romans (12:20): "If your enemy is hungry, feed him." For if anyone does something to someone in order to be punished by God, he does this against the meaning of this text. This is what the devil did, because the Scripture intends that the just man be guarded by angels in such a way that he does not fall into danger: "The Lord is a stronghold for the oppressed" (Ps 9:9). The devil, however, suggests that one should expose himself to danger, which is to tempt God.

In the third way, when one takes what is in his favor from a text and ignores what is against him; as heretics do. This is what the devil did here, because he ignored what follows: "You will tread on the lion and the adder, the young lion and the serpent you will trample under foot" (Ps 91:13). Hence, he became the exemplar of all who twist the Scriptures.

(con. Faust. 22. 36.) It is a part of sound doctrine, that when man has any other means, he should not tempt the Lord his God.

When tempted by the devil, the Lord responded with the precepts of sacred Scripture, and he who could have plunged his tempter into the abyss by that Word which he was, did not display the power of his might, but gave only the precepts of divine Scripture, so that he might offer us an example of his patience, that whenever we suffer anything from wicked people, we might be stirred to teaching rather than to vengeance.

Thus beating down the efforts of the Devil, He professes Himself both God and Lord.

(Verse 7) Jesus said to him again: It is written: You shall not tempt the Lord your God. He breaks the false arrows of the devil's scriptures with the true shields of the scriptures. And it should be noted that he presented only the necessary testimonies from Deuteronomy, to show the sacraments of the second law.

The false Scripture darts of the Devil He brands with the true shield of Scripture.

It should be noted, that the required texts are taken from the book of Deuteronomy only, that He might show the sacraments of the second Law.

How then doth Christ? He is not indignant, nor provoked, but with that extreme gentleness He reasons with him again from the Scriptures, saying, "Thou shalt not tempt the Lord thy God:" teaching us that we must overcome the devil, not by miracles, but by forbearance and long-suffering, and that we should do nothing at all for display and vainglory.

But Christ, even when these things are said, doth not yet reveal Himself, but as man for a while discourses with him. For the sayings, "Man shall not live by bread alone;" and, "Thou shalt not tempt the Lord thy God," suited one not greatly revealing Himself, but representing Himself as one of the many.

But marvel thou not, if he in reasoning with Christ oftentimes turn himself about. For as pugilists, when they have received deadly blows, reel about, drenched in much blood, and blinded; even so he too, darkened by the first and the second blow, speaks at random what comes uppermost: and proceeds to his third assault.

Yet He says not, Thou shalt not tempt me thy Lord God; but, Thou shalt not tempt the Lord thy God; which every man of God when tempted by the Devil might say; for whoso tempts a man of God, tempts God.

(non occ.) And it is to tempt God, in any thing to expose one's self to danger without cause.

Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. Christ calmly repels the devil, teaching us to defeat the demons with meekness.

Jesus said to him... He defends himself not by force but by wisdom: "Against wisdom, evil does not prevail" (Wis 7:30). Therefore, against that test he uses the text which explains it. As if to say: You say that I should throw myself down to see whether God will rescue me: but this is forbidden in the Scripture; hence, You shall not tempt the Lord, your God (Dt 6:16). Or another way: You tempt and by tempting you act contrary to a text; but one who acts against a text of Scripture should not use the authority of Scripture. And the Scriptures says, You shall not tempt... But you are tempting the Lord, your God, who I am: "You call me Master and Lord, and you say well, for so I am" (Jn 13:13). But the first is more in accord with the letter.

(in Luc. c. iv. 11.) Ambition has its dangers at home; that it may govern, it is first others' slave; it bows in flattery that it may rule in honour; and while it would be exalted, it is made to stoop.

(De Cons. Ev. ii. 16.) Luke has not given the temptations in the same order as Matthew; so that we do not know whether the pinnacle of the temple, or the ascent of the mountain, was first in the action; but it is of no importance, so long as it is only clear that all of them were truly done.

Satan was the most celebrated of Alpine guides, when he took Jesus to the top of an exceeding high mountain and showed him all the kingdoms of the earth. But the joy of Satan in standing on a peak is not a joy in largeness, but a joy in beholding smallness, in the fact that all men look like insects at his feet. It is from the valley that things look large; it is from the level that things look high.

(ord.) He saw not, as we see, with the eye of lust, but as a physician looks on disease without receiving any hurt.

(ap. Anselm.) Though Luke's order seems the more historical; Matthew relates the temptations as they were done to Adam.

He tempts through the greed of ambition when he shows all the kingdoms of the world, saying: "All these things I will give you, if you fall down and worship me."

For avarice is not only of money, but also of exaltation. For it is rightly called avarice when loftiness is sought beyond measure. For if the seizure of honor did not pertain to avarice, Paul would never say of the only-begotten Son of God: He did not consider it robbery to be equal to God. Moreover, the devil drew our parent to pride in this, that he aroused him to avarice for exaltation when he tempted him through the advancement of avarice saying: Knowing good and evil.

(Verse 8) Again, the devil took him up on an exceedingly high mountain, and showed him all the kingdoms of the world and their glory, and said to him, 'All these things I will give you if you fall down and worship me.' The glory of the world, which is passing away with the world, is shown on the mountain and on the pinnacle. But the Lord descends to humble and lowly places in order to overcome the devil through humility. Furthermore, the devil hastens to lead him to the mountains, so that through the same mountains by which he himself fell, others may fall as well, according to the saying of the Apostle: 'Lest he be lifted up with pride and fall into the judgment of the devil' (1 Timothy 3:6).

(in Luc. Hom. 30.) We are not to suppose that when he showed Him the kingdoms of the world, he presented before Him the kingdom of Persia, for instance, or India; but he showed his own kingdom, how he reigns in the world, that is, how some are governed by fornication, some by avarice.

The Devil, left in uncertainty by this second reply, passes to a third temptation. Christ had broken the nets of appetite, had passed over those of ambition, he now spreads for Him those of covetousness; He taketh him up into a very high mountain, such as in going round about the earth he had noticed rising above the rest. The higher the mountain, the wider the view from it. He shows Him not so as that they truly saw the very kingdoms, cities, nations, their silver and their gold; but the quarters of the earth where each kingdom and city lay. As suppose from some high ground I were to point out to you, see there lies Rome, there Alexandria; you are not supposed to see the towns themselves, but the quarter in which they lie. Thus the Devil might point out the several quarters with his finger, and recount in words the greatness of each kingdom and its condition; for that is said to be shown whch is in any way presented to the understanding.

The Devil shows all this to the Lord, not as though he had power to extend his vision or show Him any thing unknown. But setting forth in speech as excellent and pleasant, that vain worldly pomp wherein himself delighted, he thought by suggestion of it, to create in Christ a love of it.

By their glory, is meant, their gold and silver, precious stones and temporal goods.

The statement that the devil "led him away" has to be understood with reference to God's plan, since Christ, who had foretold and sought that he should do this, had prearranged for the clear defeat of the one who should try in vain to tempt him. For in the case of Job too it says that "the devil said to the Lord." But who is so simpleminded as to suppose that the devil discusses things with God? But what he had intended, God allowed him to do, in order to demonstrate Job's indomitability. So too in the present instance, to the devil is applied whatever purpose God had wished to happen in providentially arranging all things. But as to the phrase "he showed him," it is clear that he did not show him this in substance and reality, since it is impossible to find a mountain so high that from it someone who wishes can see the whole world. Rather it was through an imaginary image, in keeping with the demon's usual custom, the clear identifying mark of which is the attempt to delude people of sound understanding by representing to them things that are not there as though they were there and things that have not happened as though they had happened.

Again, the devil taketh Him up onto an exceeding high mountain, and showeth Him all the kingdoms of the world, and the glory of them; and saith unto Him, All these things will I give Thee, if Thou wilt fall down and worship me. Some think that the high mountain is the passion of avarice into which the enemy strives to lead Jesus. But those who think this do not reason well. The devil appeared to Him visibly, for the Lord did not entertain any evil thoughts - far from it! The devil, therefore, visibly showed Him all the kingdoms, presenting them before His eyes in an image, and said, "All these things will I give Thee." In his pride, he considers the world to be his own. Even now the devil makes this offer to the greedy, with the result that those who worship him do possess these things.

Then the third temptation is presented, namely, concerning ambition or concerning greed: first, the temptation; secondly, Christ's resistance (v. 10). But the devil tempts in two ways, by deed and by word (v. 9).

In the deed two things were involved: first, he took him to a mountain; secondly, he showed him all the kingdoms of the world (v. 8b).

He says The devil took him. The taking has been explained above. But this, namely, to a mountain, can be explained in two ways.

Rabanus says that this mountain was in the desert, because, according to him, all the temptations took place in the desert. But it is called very high, as compared to others in its neighborhood. Chrysostom, however, says that he led him to one of the larger mountains of the world; and this is what the letter seems to assert, since it says a very high mountain. In this is signified that the devil always incites to pride, as he himself is proud: "Before your feet stumble on the twilight mountains" (Jer 13:16). Hence, he is also called a mountain.

He showed him all the kingdoms of the world. It should be noted that a kingdom of the world can be taken in two ways: first, spiritually; and this is the way the devil is said to reign in it: "Now is the prince of this world cast out" (Jn 12:31). Secondly, in a literal sense, so that one reigns over another: "Lo, I am calling all the tribes of the kingdoms of the north, says the Lord" (Jer 1:15). But what is said here seems to some to refer to the devil's kingdom; hence, he says He showed him all the kingdoms of the world, namely, over which he rules, and the glory of them, because when he completely rules over men, he also makes them glory: "They rejoice in doing evil and delight in the perverseness of evil" (Pr 2:14); "Why do you glory in mischief?" (Ps 52:1). Others explain it of an earthly kingdom. But then one asks, how could he show all the kingdoms of the world? Remigius says that it was done miraculously; because he showed him all the kingdoms in the twinkling of an eye, just as we read of St. Benedict that the whole world was shown to him in one glance. But it should be noted that those two do not seem good explanations, because there would have been no need to say that he took him to a very high mountain, because all this could have occurred in a valley. Hence Chrysostom explains it another way: he showed him, not that he showed each particular kingdom, but the direction in which each lay; and not only this, but the glory of them, i.e., he expressed to him the temporal glory of the world: "I will change their glory into shame" (Hos 4:7); "They glory in their shame, with minds set on earthly things" (Phil 3:19).

(non occ.) See the Devil's pride as of old. In the beginning he sought to make himself equal with God, now he seeks to usurp the honours due to God, saying, If thou wilt fall down and worship me. Who then worships the Devil must first fall down.

"All these things I will give you, if you fall down and worship me." By the same means by which the ancient enemy overthrew the first man through avarice—for he tempted him through the advancement of avarice when he said: Knowing good and evil—by those same means he was overcome when he tempted the second man. But by the same means by which he boasted of having conquered the first man, he is conquered by the second man, so that he might depart from our hearts, captured at the very entrance by which he had entered and held us.

(Verse 9) I will give you all these things if you fall down and worship me. Even in this boasting, the arrogant and proud one speaks: not because he has power over the whole world or can give all the kingdoms, since we know that many holy men have been made kings by God. If you fall down, he says, and worship me. Therefore, whoever is going to worship the devil, falls before him.

An arrogant and vain vaunt; for he hath not the power to bestow all kingdoms, since many of the saints have, we know, been made kings by God.

And how saith Luke, that "he ended all temptation." To me it seems that in mentioning the chief of the temptations, he had spoken of all, as though the rest too were included in these. For the things that form the substance of innumerable evils are these: to be a slave to the belly, to do anything for vainglory, to be in subjection to the madness of riches. Which accordingly that accursed one considering, set last the most powerful of all, I mean the desire of more: and though originally, and from the beginning, he was travailing to come to this, yet he kept it for the last, as being of more force than the rest. For in fact this is the manner of his wrestling, to apply those things last, which seem more likely to overthrow. And this sort of thing he did with respect to Job likewise. Wherefore in this instance too, having begun with the motives which seem to be viler and weaker, he goes on to the more prevailing.

How then are we to get the better of him? In the way which Christ taught us, by fleeing to God for refuge; and neither to be depressed in famine, as believing in God who is able to feed even with a word; nor amidst whatever good things we may receive to tempt Him who gave them, but to be content with the glory which is from above, making no account of that which is of men, and on every occasion to despise what is beyond our need. For nothing doth so make us fall under the power of the devil, as longing for more, and loving covetousness. And this we may see even by what is done now. For now also there are those who say, "All these things will we give thee, if thou wilt fall down and worship;" who are indeed men by nature, but have become his instruments. Since at that time too he approached Him, not by himself only, but also by others. Which Luke also was declaring, when he said, that "he departed from Him for a season;" showing that hereafter he approached Him by his proper instruments.

But such things as are gotten by iniquity in this world, as riches, for instance, gained by fraud or perjury, these the Devil bestows. The Devil therefore cannot give riches to whom he will, but to those only who are willing to receive them of him.

Wonderful infatuation in the Devil! To promise earthly kingdoms to Him who gives heavenly kingdoms to His faithful people, and the glory of earth to Him who is Lord of the glory of heaven!

And he said to him: "All these I will give you..." In those words he does two things: he promises one thing and seeks to obtain another. In the promise is a lie, and in the seeking is pride. In the first two temptations the devil was exploring whether he was the Son of God; now, believing that he had discovered he was not, he says All these I will give you... where the lie is that these were not in his power: "By me princes rule and nobles govern the earth" (Pr 8:16); "That the living may know that the Most High rules the kingdom of men and gives it to whom he will" (Dan 4:17); otherwise, he would not have said all these I will give you; for no evil person rules without God's permission: "He makes a godless man to reign on account of the sins of the people" (Jb 34:30).

Note three things:

First, that the devil always pursues his original objective: "I will ascend into heaven above the stars of God; I will set my throne on high: I will sit on the mount of assembly in the far north; I will ascend above the heights of the clouds; I will make myself like the Most High" (Is 14:14). And for that reason he induces men to idolatry, desiring to usurp what belongs to God. Likewise, note that no one adores the devil, unless he falls as he fell: "They fell down and worshipped the golden image" (Dan 3:7). And therefore, he says if you will fall down and worship me. Thirdly, note greed here. Hence, he promises a kingdom, by which is understood abundance of riches and excellence of honors. And he asks that he fall down, because the ambitious always humble themselves more than they ought. Hence Ambrose: "Ambition has its own danger: it bends down in deference in order to be paid honor; and while it wishes to be exalted, it is hurled down."

(De Civ. Dei, ix. 21.) After the temptation the Holy Angels, to be dreaded of all unclean spirits, ministered to the Lord, by which it was made yet more manifest to the daemons how great was His power.

But it should be noted what follows: that when the devil departed, angels ministered to him. By this, what else is shown but both natures in one person? For he is man whom the devil tempts, and he is the same God to whom angels minister. Let us therefore recognize our nature in him, for unless the devil perceived him to be man, he would not have tempted him. Let us venerate his divinity in him, for unless he were God above all things, angels would in no way minister to him.

(non occ. vid. in Ezek. 1:8. n. 24. in 1 Reg. 1:1. n. 1. 2.) In these things is shown the twofold nature in one person; it is the man whom the Devil tempts; the same is God to whom Angels minister.

When we have overcome the Devil and bruised his head, we see that Angels' ministry and the offices of heavenly virtues will not be wanting to us.

(Verse 11.) Then the devil left him: and behold, angels came and ministered to him. Temptation precedes victory. Angels minister, to demonstrate the dignity of the victor.

"And, behold, angels came and ministered unto Him." For when the assault was going on, He suffered them not to appear, that He might not thereby drive away the prey; but after He had convicted him in all points, and caused him to take to flight, then they appear: that thou also mayest learn, that after thy victories which are copied from His, angels will receive thee also applauding thee, and waiting as guards on thee in all things. Thus, for example, angels take Lazarus away with them, after the furnace of poverty and of famine and of all distress. For as I have already said, Christ on this occasion exhibits many things, which we ourselves are to enjoy.

Forasmuch then as all these things have been done for thee, do thou emulate and imitate His victory. And should any one approach thee of those who are that evil spirit's servants, and savor the things that be of him, upbraiding thee and saying, "If thou art marvellous and great, remove the mountain;" be not troubled, nor confounded, but answer with meekness, and say some such thing as thou hast heard thy Lord say: "Thou shalt not tempt the Lord thy God."

Or should he, offering glory and dominion, and an endless amount of wealth, enjoin thee to worship him, do thou stand again manfully. For neither did the devil deal so with the common Lord of us all only, but every day also he brings these his machinations to bear on each of His servants, not in mountains only and in wildernesses, nor by himself: but in cities likewise, in market-places, and in courts of justice, and by means of our own kindred, even men. What then must we do? Disbelieve him altogether, and stop our ears against him, and hate him when he flatters, and when he proffers more, then so much the more shun him. Because in Eve's case also, when he was most lifting her up with hopes, then he cast her down, and did her the greatest evils. Yea, for he is an implacable enemy, and hath taken up against us such war as excludes all treaty. And we are not so earnest for our own salvation, as he is for our ruin. Let us then shun him, not with words only, but also with works; not in mind only, but also in deed; and let us do none of the things which he approves, for so shall we do all those which God approves.

The Devil, we may fairly suppose, did not depart in obedience to the command, but the Divine nature of Christ, and the Holy Spirit which was in Him drove him thence, and then the Devil left him. Which also serves for our consolation, to see that the Devil does not tempt the men of God so long as he wills, but so long as Christ suffers. And though He may suffer him to tempt for a short time, yet in the end He drives him away because of the weakness of our nature.

He says not 'Angels descended from heaven,' that it may be known that they were ever on the earth to minister to Him, but had now by the Lord's command departed from Him, to give opportunity for the Devil to approach, who perhaps when he saw Him surrounded by Angels would not have come near Him. But in what matters they ministered to Him, we cannot know, whether in the healing diseases, or purifying souls, or casting out dæmons; for all these things He does by the ministration of Angels, so that what they do, Himself appears to do. However it is manifest, that they did not now minister to Him because His weakness needed it, but for the honour of His power; for it is not said that they 'succoured Him,' but that they ministered to Him.

Now let us shortly review what is signified by Christ's temptations. The fasting is abstinence from things evil, hunger is the desire of evil, bread is the gratification of the desire. He who indulges himself in any evil thing, turns stones into bread. Let him answer to the Devil's persuasions that man does not live by the indulgence of desire alone, but by keeping the commands of God. When any is puffed up as though he were holy he is led to the temple, and when he esteems himself to have reached the summit of holiness he is set on a pinnacle of the temple. And this temptation follows the first, because victory over temptation begets conceit. But observe that Christ had voluntarily undertaken the fasting; but was led to the temple by the Devil; therefore do you voluntarily use praiseworthy abstinence, but suffer yourself not to be exalted to the summit of sanctity; fly high-mindedness, and you will not suffer a fall. The ascent of the mountain is the going forward to great riches, and the glory of this world which springs from pride of heart. When you desire to become rich, that is, to ascend the mountain, you begin to think of the ways of gaining wealth and honours, then the prince of this world is showing you the glory of his kingdom. In the third place He provides you reasons, that if you seek to obtain all these things, you should serve him, and neglect the righteousness of God.

Then the devil leaveth Him, and, behold, angels came and ministered unto Him. The Lord conquered the three temptations of gluttony, vainglory, and avarice. These are the chief passions, and by conquering them, how much more so does He conquer the others. Wherefore Luke says that the devil "ended every temptation" (Lk. 4:13), having ended these chief temptations. Whereupon angels serve Him to show that the angels will serve us as well after our victory over temptation. For everything that Christ did and revealed was for our sake, since the angels are always serving Him as God.

Then Christ's victory is presented, and it is suggested in two ways: in the devil's departure: The devil left him: "Resist the devil and he will flee from you" (Jas 4:7). And as the custom was in olden days, when men won a victory, they were honored; so here Christ's triumph is celebrated by angels. Hence, and behold angels came and ministered to him. He does not say "they descended," because they were always with him, even though they had departed for a little while according to his wish, so that the devil might have room for tempting. For they ministered in external matters, namely, in miracles and other bodily things done through the medium of angels; but in internal matters he did not need them. In this is signified that men who overcome the devil deserve the ministry of angels: "It came to pass that the beggar died, and he was carried into Abraham's bosom" (Lk 16:22). And it should be noted that the devil left Christ for a time, because later he used the Jews as his members to oppose him.

Or this number is used because God rested on the seventh day from His works. After the seventh day of the world everlasting rest is promised us, that as the evil works of that world shall then cease, so also may the sharpness of punishment be abated.

(de Quæst. Ev. lib. 2. qu. 39.) We may indeed understand that they asked for the increase of that faith by which men believe in the things which they see not; but there is further signified a faith in things, whereby not with the words only, but the things themselves present, we believe. And this shall be, when the Wisdom of God, by whom all things were made, shall reveal Himself openly to His saints face to face.

The apostles said to the Lord: Increase our faith. The Lord had said earlier: He who is faithful in a very little is also faithful in much. And if you have not been faithful in that which is another's, who will give you that which is your own? And so the apostles, who were already faithful in what is another's and in the very little, that is, in the contempt of earthly things, ask that faith be increased in what is their own and in what is greater. For no one becomes supreme suddenly, but in good conduct each one begins with little things, so that he may reach great things. For the beginnings of virtue are one thing, its progress another, its perfection yet another. Hence, earnestly seeking, they say to the Lord: Increase our faith.

Or our Lord here compares perfect faith to a grain of mustard seed, because it is lowly in appearance, but fervid in heart. But mystically by the mulberry tree, (whose fruit and branches are red with a blood-red colour,) is represented the Gospel of the cross, which, through the faith of the Apostles being uprooted by the word of preaching from the Jewish nation, in which it was kept as it were in the lineal stock, was removed and planted in the sea of the Gentiles.

And the Apostles said to the Lord. After he instructed the disciples toward spiritual piety by a rational teaching, here secondly he guides them by hand through an example. And since the root of spiritual piety is twofold, namely fervent faith and reverent humility, according to that passage in Sirach twenty-five: "The fear of God is the beginning of his love; and the beginning of faith is to be joined fast to it": therefore here he first proposes an example through which one is guided by hand to fervent faith; and secondly, through which one is guided by hand to reverent humility, at the passage: But which of you, having a servant.

Concerning therefore the example by which they are guided by hand to faith, three things are suggested which contribute to the perfection of faith, namely the origin of faith, its progress, and its power. The origin of faith consists in the reception of the divine gift; progress in the cooperation of free will; and power in the execution of a wondrous command.

First, therefore, with regard to the rise of faith consisting in the reception of the divine gift, he sets forth: And the Apostles said to the Lord: Increase our faith. For the Apostles, seeing that they were not sufficient for those sublime works of piety, which consist in avoiding scandals and forgiving injuries, without greatness of faith, ask that faith be increased in them through the divine gift, from which faith has its origin, for it does not belong to man from himself, but from the gift and bounty of God. Whence 1 Corinthians 12: "To one indeed is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith in the same Spirit." Moreover, they ask that faith be bestowed upon them by the Lord as a primary gift: Hebrews 11: "Faith is the foundation of things hoped for, the evidence of things not appearing," etc.; and afterwards: "Without faith it is impossible to please God: therefore he who approaches must believe," etc. They ask likewise as a gift commanding other gifts: James 1: "Let him ask in faith, nothing wavering"; Matthew 21: "All things whatsoever you shall ask in prayer believing, you shall receive"; and Matthew 15: "O woman, great is your faith: be it done to you as you have asked," etc. They ask also as a gift safeguarding others: Ephesians 3: "For this cause I bow my knees to the Father of our Lord Jesus Christ," "that He may grant you according to the riches of His glory the power to be strengthened through His Spirit in the inner man, that Christ may dwell through faith in your hearts." And therefore the Lord said to Peter below in chapter twenty-two: "I have prayed for you, Peter, that your faith may not fail: and you, once converted, confirm your brethren." For this reason also it was said to Peter himself in Matthew 16: "You are Peter, and upon this rock I will build My Church."

Such were the apostles, in whose case it is said that "faith removed mountains and transplanted trees." Whence, perceiving the greatness of its power, they asked "that faith might be added to them;" a faith which salutarily bites the soil "like a grain of mustard," and grows magnificently in it, to such a degree that the reasons of things sublime rest on it.

They ask, "Add faith to us." They do not ask simply for faith, for perhaps you might imagine them to be without faith. They rather ask Christ for an addition to their faith and to be strengthened in faith. Faith partly depends on us and partly is the gift of the divine grace. The beginning of faith depends on us and our maintaining confidence and faith in God with all our power. The confirmation and strength necessary for this comes from the divine grace. For that reason, since all things are possible with God, the Lord says that all things are possible for him who believes. The power that comes to us through faith is of God. Knowing this, blessed Paul also says in the first epistle to the Corinthians, "For to one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, and to another faith in the same Spirit." You see that he has placed faith also in the catalogue of spiritual graces. The disciples requested that they might receive this from the Savior, contributing also what was of themselves. By the descent upon them of the Holy Spirit, he granted it to them after the fulfillment of the dispensation. Before the resurrection, their faith was so feeble that they were liable even to the charge of being "little of faith."

(22. Mor. c. 21.) That is, that the faith which has already been received in its beginning, might go on increasing more and more unto perfection.

Now if any man set Luke aside, as one who did not know the truth, he will, [by so acting, ] manifestly reject that Gospel of which he claims to be a disciple. For through him we have become acquainted with very many and important parts of the Gospel; for instance, the generation of John, the history of Zacharias, the coming of the angel to Mary, the exclamation of Elisabeth, the descent of the angels to the shepherds, the words spoken by them, the testimony of Anna and of Simeon with regard to Christ, and that twelve years of age He was left behind at Jerusalem; also the baptism of John, the number of the Lord's years when He was baptized, and that this occurred in the fifteenth year of Tiberius Caesar. And in His office of teacher this is what He has said to the rich: "Woe unto you that are rich, for ye have received your consolation;" and "Woe unto you that are full, for ye shall hunger; and ye who laugh now, for ye shall weep;" and, "Woe unto you when all men shall speak well of you: for so did your fathers to the false prophets." All things of the following kind we have known through Luke alone (and numerous actions of the Lord we have learned through him, which also all [the Evangelists] notice): the multitude of fishes which Peter's companions enclosed, when at the Lord's command they cast the nets; the woman who had suffered for eighteen years, and was healed on the Sabbath-day; the man who had the dropsy, whom the Lord made whole on the Sabbath, and how He did defend Himself for having performed an act of healing on that day; how He taught His disciples not to aspire to the uppermost rooms; how we should invite the poor and feeble, who cannot recompense us; the man who knocked during the night to obtain loaves, and did obtain them, because of the urgency of his importunity; how, when [our Lord] was sitting at meat with a Pharisee, a woman that was a sinner kissed His feet, and anointed them with ointment, with what the Lord said to Simon on her behalf concerning the two debtors; also about the parable of that rich man who stored up the goods which had accrued to him, to whom it was also said, "In this night they shall demand thy soul from thee; whose then shall those things be which thou hast prepared?" and similar to this, that of the rich man, who was clothed in purple and who fared sumptuously, and the indigent Lazarus; also the answer which He gave to His disciples when they said, "Increase our faith;" also His conversation with Zaccheus the publican; also about the Pharisee and the publican, who were praying in the temple at the same time; also the ten lepers, whom He cleansed in the way simultaneously; also how He ordered the lame and the blind to be gathered to the wedding from the lanes and streets; also the parable of the judge who feared not God, whom the widow's importunity led to avenge her cause; and about the fig-tree in the vineyard which produced no fruit. There are also many other particulars to be found mentioned by Luke alone, which are made use of by both Marcion and Valentinus. And besides all these, [he records] what [Christ] said to His disciples in the way, after the resurrection, and how they recognised Him in the breaking of bread.

(Hom. 57. in Matt.) He mentions the mustard seed, because, though small in size, it is mightier in power than all the others. He implies then that the least part of faith can do great things. But though the Apostles did not transplant the mulberry tree, do not thou accuse them; for our Lord said not, You shall transplant, but, You shall be able to transplant. But they did not, because there was no need, seeing that they did greater things. (Hom. 32 in 1 ad Cor. c. 13:2.). But some one will ask, How does Christ say, that it is the least part of faith which can transplant a mulberry tree or a mountain, whereas Paul says that it is all faith which moves mountains? We must then answer, that the Apostle imputes the moving of mountains to all faith, not as though only the whole of faith could do this, but because this seemed a great thing to carnal men on account of the vastness of the body.

The mulberry may be also compared to the devil, for as by the leaves of the mulberry tree certain worms are fed, so the devil, by the imaginations which proceed from him, is feeding for us a never dying worm; but this mulberry tree faith is able to pluck out of our souls, and plunge it into the deep.

The apostles believed in the Lord, yet having come to an awareness of their own weakness, understanding that the Lord had spoken of something great, and having heard about the danger from temptations, they ask that the power of faith be increased in them, so that through it they might fulfill what He said, that is, regarding non-possessiveness. For nothing so strengthens one in non-possessiveness as faith in God and firm hope in Him, just as nothing so disposes one to gathering up treasures as unbelief that God is the great treasurer, and His goodness an inexhaustible treasury; moreover, with faith they can withstand temptations. Therefore the apostles approach the Lord and say: "Increase our faith," that is, show us to be more perfect and more steadfast in faith.

The disciples hearing our Lord discoursing of certain arduous duties, such as poverty, and avoiding offences, entreat Him to increase their faith, that so they might be able to follow poverty, (for nothing so prompts to a life of poverty as faith and hope in the Lord,) and through faith to guard against giving offences. Therefore it is said, And the Apostles said unto the Lord, Increase our faith.

But our Lord told them that they asked well, and that they ought to believe stedfastly, forasmuch as faith could do many things; and hence it follows, And the Lord said, If ye had faith as a grain of mustard seed, &c. Two mighty acts are here brought together in the same sentence; the transplanting of that which was rooted in the earth, and the planting thereof in the sea, (for what is ever planted in the waves?) by which two things He declares the power of faith.