Forty days.
15. You recognize the mystical number. For you remember that the waters of the abyss were poured out for so many days (Gen. VII, 12), and so many days of fasting sanctified the prophet, the mercy of the clearer sky was withdrawn (III Reg. XIX, 8). For so many days of fasting the holy Moses obtained the perception of the Law (Exod. XXXIV, 28). For so many years, the fathers who dwelled in the wilderness obtained the bread of angels and the grace of celestial nourishment (Num. XIV, 32): and not before the time of the mystical number was fulfilled did they deserve to enter the land of promise. Until the day of the Lord's fasting opens to us the entrance into the Gospel. Therefore, if anyone desires to obtain the glory of the Gospel and the fruit of the resurrection, they should not be a transgressor of the mystical fast; for both Moses in the Law, and Christ in his Gospel, prescribed that it is a faithful contest of virtue.
16. But what does it mean that the Evangelist indicated that the Lord was hungry, when we do not see any such expression of fasting concerning Moses and Elijah? Is the patience of men stronger than God? But he, who could not endure to be hungry for forty days, showed that he hungered not for food of the body, but for salvation: at the same time, he provoked his adversary, already fearing him, who had been wounded by a fast of forty days. And therefore, the hunger of the Lord is a holy deceit; so that, in the very thing in which the devil, now fearing greater things, was taking precautions, being deceived under the appearance of hunger, he might tempt the man, so that the triumph might not be hindered. At the same time, learn this mystery: that the work of the Holy Spirit was a divine judgment, so that Christ would offer himself to be pursued by the devil.
(Vers. 3.)
(Verse 3) But the devil said to him: If you are the Son of God, command this stone to become bread.
17. We are taught that there are three principal weapons of the devil, with which he is accustomed to arm himself to wound the mind of man: one is gluttony, another is boasting, and the third is ambition. Now, he began where he has already conquered. And therefore, I begin to conquer in Christ, where I was conquered in Adam; if indeed Christ is to me the image of the Father, the example of virtue. Let us therefore learn to beware of gluttony, to beware of luxury, because it is the weapon of the devil. The snare is set when the royal feast is prepared, which often inclines the constancy of the mind. For not only when we hear the words of the devil, but also when we see his forces, we must avoid the snare. Therefore, you have learned the weapon of the devil, take the shield of faith and the breastplate of abstinence.
18. But what does he mean by such a beginning of speech: If you are the Son of God; unless because he had known that the Son of God would come? But he did not think that he had come through this weakness of the body. It is one thing to explore, another to tempt; and he professes to believe in God, and he tries to deceive man.
19. But see the weapons of Christ with which He conquered for you, not for Himself. For He who showed that by the power of His majesty stones could be turned into bread by the transmutation of another nature, teaches you that nothing is to be done at the discretion of the devil, nor by the contemplation of declaring virtue. Learn at the same time in the very temptation the cunning of the devil as an artist. He tempts in this way, so that he may explore: he explores in this way, so that he may tempt. But the Lord deceives in such a way that He may conquer: He still conquers in such a way that He may deceive. For if she had changed her nature, she would have betrayed her Creator. Therefore, she responded in the middle, saying:
(Vers. 4.)
(Verse 4.) It is written that man does not live by bread alone, but by every word of God.
You see by what kind of armor he defends himself against the onslaught of spiritual wickedness, how he is surrounded and protected against the snares of gluttony? For he does not use his power as God (for what would it profit me), but he calls upon the common help of a man; so that being intent on the divine food of reading, he neglects the hunger of the body and acquires nourishment of the heavenly Word. Moses, being intent on this, did not desire bread; Elijah, being intent on this, did not feel the hunger of prolonged fasting. For one who follows the Word, cannot desire earthly bread, since he receives the substance of heavenly bread; for it is certain that God grants divine things to human beings, and spiritual things to corporeal ones. And therefore, one who desires true life should seek that bread which strengthens human hearts through imperceptible substance. At the same time, when he says, 'Man does not live by bread alone,' he shows that he himself, as a human being, was tempted, that is, our assumption, not his divinity.
21. It follows the weapon of boasting, by which one is inclined to go astray; because while people desire to boast of the glory of their virtue, they depart from the place of their merits and station.
(Vers. 9.)
(Verse 9.) And he led him, he said, into Jerusalem, and set him on the pinnacle of the temple.
Indeed, it is such boasting that while each individual thinks they are ascending to higher things, they are actually being forced down to lower things by the presumption of their accomplishments.
And he said to him, 'If you are the Son of God, throw yourself down.'
Truly a diabolical voice, which strives to bring down the mind of man from a higher level of merits. For what is more characteristic of the devil than to persuade each individual to cast themselves downward?
24. Learn, therefore, to conquer the devil yourself. The spirit is at work in you, follow the spirit: do not let the allure of the flesh bring you back, filled with the spirit learn to despise pleasures. Fast, if you want to conquer. It follows that, through a man, the devil may think to tempt you: Christ, as the stronger, is tempted face to face, you through a man. And that word of the devil is, when a man says: You are strong, eat and drink, and the same in the morning. Do not trust yourself, do not be ashamed to need protections, which Christ did not need; and yet he did not neglect them, in order to teach you, saying: Take heed lest your hearts be weighed down with debauchery and drunkenness (Luke 21:34). Paul was not ashamed, who said: Surely, not as beating the air (1 Cor. IX, 26). The Apostle did not beat the air indeed: but he fought against the powers of the air. But I chastise my body, he says, and bring it into subjection; lest perhaps when I have preached to others, I myself should be a castaway (Ibid., 27).
25. At the same time, the devil points to his own weakness and wickedness; because the devil can harm no one unless he sends himself. For he who, having abandoned heavenly things, chooses earthly things, runs headlong into a voluntary precipice of life. At the same time, since the devil saw that his weapon was dull, he began to judge more than man, who had subjected all men to his own power. But the Lord again did not think that even those things which were prophesied about him should be done at the discretion of the devil: but, preserved by the authority of his own divinity, he countered his cunning; so that he who had put forward the example of the Scriptures would be overcome by examples from the Scriptures. For God has the power to conquer, who conquers me.
26. Learn here also that Satan disguises himself as an angel of light, and often prepares a snare for the faithful from the very divine Scriptures themselves. He makes heretics thus, he tears apart the faith thus, he attacks the rights of piety thus. Therefore let not the heretic capture you; for he can bring forth some examples from the Scriptures, nor should he assume for himself that he appears learned. The devil also uses testimonies of the Scriptures not to teach, but to circumscribe and deceive. He knew someone devoted to religion, distinguished by virtues, powerful in signs and works: he sets a trap for his boasting, inflating such a man with pride; so that he does not trust in piety, but in boasting; he does not attribute to God, but arrogates to himself. And therefore the apostles commanded the demons not in their own name, but in the name of Christ; so that they would not seem to claim anything for themselves. Thus Peter heals the paralytic, saying: In the name of Jesus of Nazareth, rise up and walk (Acts 3:6). Also learn to avoid boasting about Paul. I know, he said, a man, whether in the body, or outside the body I do not know, God knows, because he was caught up into paradise and heard ineffable words, which it is not lawful for a man to speak. For suchlike I will glory, but for myself I will not glory, except in my infirmities (2 Corinthians XII, 3-5).
27. Therefore, this devil, since he sensed strength, pretends to have arrogance, which also deceives the strong. But the Lord replied to him: You shall not tempt the Lord your God. In this, you recognize both the Lord and the God Christ: both the Father and the Son of the same power, according to what is written: I and the Father are one (John 10:30). And therefore, if the devil claims to be one, oppose him because it is written: I and the Father are one. And distinguish the One, so that you may not discern power: distinguish the One, so that you may not separate the Father and the Son.
(Vers. 5.)
(Verse 5.) And the devil led him again to a very high mountain, and showed him all the kingdoms of the world in an instant.
28. In a moment of time, worldly and earthly things are shown to be good. For it is not so much the speed of appearance that is indicated, as the transient fragility of power is expressed; for in a moment all those things pass away, and often the honor of the world departs before it even comes. For what can be lasting of the world, when the very ages themselves are not lasting? Here we are taught to despise the empty gusts of ambition, because all worldly dignity is subject to diabolical power: meant for use, and empty of fruit.
29. But how does the devil have power here, when elsewhere it is written that All power comes from God (Rom. XIII, 1)? Can someone serve two masters or receive power from two? Is it therefore contradictory? No. But see that everything is from God; for the world is not without God; for And the world was made by Him (John I, 10): but although it was made by God, its works are evil, for the world is placed in the evil one; and the order of the world is from God, but the works of the world are from the evil one (John V, 19). So too the order of powers is from God: the evil ambition for power. Finally: There is no power except from God: those things however that exist are ordered from God (Rom. XIII, 1); not given, but ordered: and, Whoever resists the power, resists the ordination of God (Ibid., 2). Here too, although the devil may claim to give himself power, he does not deny that all those things are allowed to him for a time. Therefore, the one who permitted, ordained: and it is not the power that is evil, but the one who misuses power. Finally, can you not fear power? Do good, and you will have praise from it (Ibid., 3). Therefore, it is not power that is evil, but ambition. Finally, to such an extent is the ordering of power from God; that he is a minister of God, who makes good use of power: it is, he says, a minister of God for you unto good (Ibid., 4). Therefore, there is no fault in the office, but in the minister: nor can the ordering of God displease, but the action of the administrator. For as we derive an example from the heavenly to the earthly, the emperor gives honor, and it is received with praise. But if someone has made bad use of honor, it is not the fault of the emperor, but of the judge. They have their own crimes, not because power implicates everyone, but because of their own malice.