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 Mk (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 Mk (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.
(6) 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, (Jn 14:28): "The Father is greater than I," 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 Ps 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 [offend] ; 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 Pr (25:21) and Rom (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.
(7) 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.
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).
(8) 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).
(9) 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."
The curbing of the enemy is described. In regard to this he does two things: first, he checks the temptation; secondly, he cites a text (v. 10b).
(10) He says, therefore, Then Jesus said to him .
Note that Christ had heard many insults, but did not care. But this, if you will fall down and adore me , he did not endure, because the others were insults against himself, but this one was an insult against God. Hence Chrysostom: "A personal insult should be endured, but to take no notice of an insult against God is exceedingly irreverent." Therefore, he says Be gone, Satan! (2 Sam 19:10): "With zeal I have been zealous for the Lord God of hosts"; "Zeal for your house has consumed me" (Ps 69:9). Note also that it is not in the devil's power to tempt as much as he wills, but as much as God permits; hence, he says Be gone! As if to say: I do not wish you to tempt me any more: "God is faithful and will not let you be tempted beyond your strength, but with the temptation will also provide the way of escape, that you may be able to endure it" (1 Cor 10:13); "Thus far shall you come and no farther, and here shall your proud waves be stayed" (Jb 38:11). And it should be noted that the Lord used almost similar words to Peter (Mt 16:23). But there he said: "Get behind me." Hence the thought here and there is not the same, because Satan is taken to mean adversary. Therefore, the Lord wished that Peter, who wanted to obstruct his passion, go behind him; but here he says, Be gone only, because the devil cannot follow him. Therefore, he says Be gone , namely, to hell: "Depart, you cursed, into the eternal fire prepared for the devil and his angels" (Mt 25:41). It is written : (Dt 6:16). He adduces these texts from Dt to signify that the doctrine of the New Testament is signified by Deuteronomy.