Homilies on the Gospel of St. Matthew

⁴ What then does 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 Yourself down; for it is written, He shall give His angels charge concerning You, and in their hands they shall bear You 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 does also at this time. That is, as he then slandered God, saying, “In the day you 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 has called You Son, and has beguiled You by His gift; for, if this be not so, afford us some clear proof that You are of that power.” Then, because Christ had reasoned with him from Scripture, he also brings in a testimony of the prophet.

How then does Christ? He is not indignant, nor provoked, but with that extreme gentleness He reasons with him again from the Scriptures, saying, “You shall not tempt the Lord your 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 mark 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 You,” 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 does everywhere.

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

But marvel 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.

5. “And he leads Him up into a high mountain, and shows Him all the kingdoms, and says, All these things will I give You, if You will fall down and worship me. Then says He, Get behind me, Satan, for it is written, You shall worship the Lord your God, and Him only shall you serve.”

For since he was now come to sinning against the Father, saying, that all that is the Father's was his, and was endeavoring to make himself out to be God, as artificer of the universe; He then rebuked him: but not even then with vehemence, but simply, “Get you hence, Satan;” which itself had in it something of command rather than of rebuke. For as soon as He had said to him, “Get you hence,” He caused him to take to flight; since he brought not against Him any other temptations.

And how says 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 that 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 does 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 you, if you will 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.

“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 you also may learn, that after your victories which are copied from His, angels will receive you also, applauding you, and waiting as guards on you 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.