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.
(1) 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; (Jn 1:40 ff) 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; (Jb 7:1): "Man's life on earth is a trial," 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.]
(2) 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).
Then the onslaught of the temptation is presented: first, to gluttony; secondly to vain glory (v. 5); thirdly to ambition (v. 8).
(3) 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 test 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.
(4) But he answered, "It is written": 'Man does not live by bread alone." In this answer he gives three lessons that must be followed by one being tempted:
first, that he have recourse to the medicine of Scripture: "I have laid up your word in my heart, that I might not sin against you" (Ps 119:11).
The second is that a man do nothing that accords with the devil's strategy. Vegetius: "A wise leader should never do anything that conforms with the enemy's strategy, even if it seems good." And therefore, although the Lord could without sin have changed stones into bread, he willed not to, because he suggested it.
The third is that he should not do anything useless to show his power, because this is vanity.
It should be noted that the devil was aiming at two things: first, to draw Christ to a desire for bodily things; secondly, to presumption. But Christ acts against both, first, by avoiding arrogance. As if to say: You say Son of God, I say of man; hence Man shall not live by bread alone . Likewise, the devil draws him to a desire for bodily things: Command these stones to become loaves of bread . Here he draws him to a desire for something spiritual: but by every word that proceeds from the mouth of God . As if to say: Bodily life should not be loved as much as spiritual, which is preserved by spiritual food, by every word that proceeds from the mouth of God : "Lord, to whom shall we go? You have the words of eternal life" (Jn 6:69); "I will never forget your precepts; for by them you have given me life" (Ps 119:93). He says by every word , because all spiritual teaching is from God, whether it is spoken by man or by God. And again from the mouth , because the preacher is the mouth of God: "If you separate what is precious from what is worthless, you shall be as my mouth" (Jer 15:19). Or in another way: Not in bread alone , i.e., man does not live only by bread but also by the word, i.e., by the command of God he can be preserved without any food.
(5) 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."