Thomas Aquinas

Above it was shown that Christ prepared himself for teaching by receiving Baptism; but now he does so by overcoming temptation. Concerning this he does two things: first the victory which he had over the temptation is set forth; second, how he called the disciples to hear his teaching, at the passage "And Jesus walking by the sea of Galilee." Concerning the first he does three things: first he sets forth certain preambles about the temptation; second the assault of the temptation is set forth, at "And the tempter coming approached and said"; third the victory, at "Then the Devil left him." Now three preambles are set forth, namely the place, the fasting, and the experience of hunger. As to the first, four things are touched upon: the time and the place, the leader, and the purpose of this leading.

The time is "then," namely when it was already being declared by the Father's voice that he was the Son of God. In this he gives us to understand that temptation threatens those who are made sons of God through Baptism; Ecclesiasticus 2:1: "Son, when thou comest to the service of God, stand in justice and fear, and prepare thy soul for temptation." This desert was between Jerusalem and Jericho, where many were killed, concerning which Luke 10:30: "A certain man went down from Jerusalem to Jericho, and fell among robbers, who also stripped him, and having inflicted wounds went away, leaving him half-dead."

And note five reasons why anyone is tempted after receiving spiritual grace. The first, that he may receive proof of his own righteousness; Ecclesiasticus 34:9: "He that hath not been tempted, what manner of things doth he know?" Second, to repress pride; 2 Corinthians 12:7: "Lest the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of Satan, to buffet me," etc. Third, to confound the Devil, that he may know how great the power of Christ is, so that he cannot overcome it. An example of this is found in Job 1:8: "Hast thou considered my servant Job?" etc. Fourth, that he may be rendered stronger, just as soldiers are rendered strong through experience; Judges 3, asking why he willed to leave the enemies remaining among the children of Israel. Fifth, that he may know his own dignity: for when the Devil attacks someone, this redounds to his honor, since the Devil attacks the holy; Job 40:10: "his food is grass," and he "trusteth that the Jordan may run into his mouth."

Next follows, concerning the place: "Then Jesus was led into the desert." This fits both what precedes and what follows: for it was fitting that after Baptism he should enter the desert. This is signified in the people of Israel, who after the crossing of the Red Sea, which was a figure of Baptism, came into the land of promise through the desert and solitude: so too the baptized ought to seek a solitary and quiet life, forsaking the world in body, or in mind; Hosea 2:14: "I will lead her into solitude, and I will speak to her heart." Psalm 54:8: "Behold I have gone far off flying away, and I abode in the wilderness." For it was fitting that he should go out into the desert, as it were to a single combat with the Devil. Chrysostom: he goes into the desert who goes out beyond the bounds (that is, the will) of the flesh and the world, where there is no place for temptation. For how is he tempted to lust, who is all day with his wife? But those who do not go out from the will of the flesh and the world are not sons of God, but sons of the Devil, who, even having their own wife, desire another's; but the sons of God, having the Holy Spirit, are led into the desert, that they may be tempted together with Christ, concerning which it follows: "he was led by the Spirit" — understand, the Holy Spirit.

But he who leads is greater than the one who is led. Therefore the Holy Spirit is greater than Christ. It must be answered: if it is referred to Jesus insofar as he is the Son of God, then he is equal to the Holy Spirit. And one can lead another either by command, and thus he is greater; or by exhortation, and thus he is equal; John 1:40 and following, Andrew led Peter to Jesus; and it is in this way that Jesus was led. Hilary refers it to Christ according as he is man: namely, the Holy Spirit exposed to temptation the man whom he had filled. For men are then led by the Holy Spirit when they are moved by charity, in such a way that they are moved not by their own motion but by another's, because they follow the impulse of charity; 2 Corinthians 5:14: "the charity of God presseth us." And thus the sons of God are driven by the Holy Spirit, so that they may pass through the time of this life, which is full of temptations — Job 7:1: "temptation is the life of man upon the earth" — with victory, through the power of Christ. For he himself willed to be tempted, so that just as by his death he conquered our death, so by his temptation he might overcome all our temptations; Hebrews 4:15: "We have not a high priest who cannot have compassion on our infirmities, but one tempted in all things after our likeness, without sin."

Gregory says that there is a threefold degree of temptation, namely by suggestion, delight, and consent. The first is from without, and can be without sin; the second is from within, in which sin begins to be; which indeed is completed through consent. The first degree could be in Christ, not the others. And note that the Devil would not have dared to approach to tempt Christ, unless Christ had first approached him.

Consequently the second preamble is set forth, namely the fasting — "and when he had fasted," etc. — which fits both what precedes and what follows: what precedes, because it is fitting that someone fast after Baptism, since after Baptism one ought not be given over to idleness, but should be exercised in good works; Galatians 5:13: "But you, brethren, have been called unto liberty"; but true liberty is not to be committed to the carnal life. Likewise it was fitting for what follows, that he whom the Devil was about to tempt should fast, because "this kind of demons is not cast out except by prayer and fasting" (Matthew 17:20 below). "Forty days." This is to be understood literally. And he adds "and nights," lest some believe that it was permitted to eat at night, as the Saracens do. And it must be known that this number is prefigured in the Old Testament in Moses and Elijah, Exodus 24:18, and 3 Kings 19:8.

And a mystery lies hidden in this, because a number of this sort arises from ten multiplied by four. Ten signifies the law, because in the ten commandments the whole law is contained. Four signifies the composition of the flesh, because the flesh is composed of four elements. Since therefore we transgress the divine law through the suggestion of the flesh, it is just that we should afflict our flesh for forty days. According to Gregory, however, this number was instituted by the Church for fasting, because by this we pay the tithes of the whole year: for from the first Sunday up to Easter there are thirty-six fast days, which are a tenth part of the year itself, six days being excepted. And therefore of old a half day was added by some, who fasted until the middle of the night of Holy Saturday. A third preamble is added, because "afterward he hungered." This is not read of Moses and Elijah, who were mere men; but Christ willed to hunger, in order to demonstrate his humanity; because otherwise the Devil would not have dared to approach to tempt him; Philippians 2:7: "made in the likeness of men, and found in habit as a man."

Consequently the assault of the temptation is set forth; and it is threefold. The first concerning gluttony; the second concerning vainglory; the third concerning ambition. The second at "Then the Devil took him up into the holy city." The third at "Again the Devil took him up into an exceeding high mountain." Concerning the first he does two things. First he sets forth the assault of the Devil; second, how Christ answered, at "Who answering," etc.

"And the tempter coming approached, said." For this could be brought about, that he himself should approach Jesus in some bodily form. And temptation is threefold: for God tempts in order to instruct; Genesis 22:1: "God tempted Abraham." Sometimes man tempts in order to learn, just as the queen of Sheba tempted Solomon, 3 Kings 10:1, where it is said of her: "And the queen of Sheba, having heard of the fame of Solomon, came to tempt him with riddles." The Devil tempts in order to deceive; 1 Thessalonians 3:5: "lest perhaps he that tempteth should have tempted you."

Whoever wishes to test someone regarding knowledge first tests concerning common things. Now the common vices of the whole human race are the vices of the flesh, and especially gluttony. Likewise, he who wishes to besiege a stronghold begins from the weaker part; but man has two parts, the carnal and the spiritual. The Devil always tempts from the weaker part: hence he first tempts concerning carnal vices, as is evident in the first parent, whom he first tempted concerning gluttony. But a wonderful cunning is to be noted in his tempting: "If thou be the Son of God" — for he tempted directly concerning one thing, in such a way that obliquely he tempted concerning another. Hence in the first man he urged that he eat of the tree, which pertained directly to a carnal sin, namely gluttony; but secretly he was leading him on to pride and avarice, which are spiritual sins; hence he said, "And you shall be as gods," Genesis 3:5.

So too in Christ: for he had heard that Christ was to come into the world, and this one seemed to be the Son of God; but he had come into doubt whether this was the one of whom it had been prophesied, because he found nothing in him; John 14:30: "The prince of this world cometh, and in me he hath not any thing." Hence he was suggesting what is delightful to a hungry man. Likewise he led him on to desire the things that are God's; and this is: "If thou be the Son of God, command that these stones be made bread." Ecclesiastes 8:4: "his word is full of power"; and Psalm 32:6: "By the word of the Lord the heavens were established, and all the power of them by the spirit of his mouth." Therefore a stone can be changed by his word. Therefore he wished to incline him to this: that if he did it, he would know him to be the Son of God; if not, he was leading him toward arrogance.

And it must be noted that there are many men who consent to carnal sins, reckoning that they need not thereby lose their spiritual state. But if, in that in which a man is tempted and consents, he would not lose his spirituality, the temptation would be light. Thus the Devil wished to persuade the woman, and Christ, promising spiritual things. "Who answering said: It is written, Not in bread alone doth man live." In this response he gives three lessons, which are to be practiced by the one tempted.

The first, that he should have recourse to the medicine of Scripture; Psalm 118:11: "In my heart I have hidden thy words, that I may not sin against thee," etc. Hence he said, "It is written." The second lesson, that man should do nothing at the Devil's bidding. Vegetius: a wise commander ought never to do anything at the bidding of his enemy, even if it should seem good. And therefore the Lord, though he could without sin change stones into bread, was unwilling, because it was that one who was suggesting it. The third is, that one ought not act without benefit, for the display of one's own power, since this is vanity. "Who answering said: It is written, Not in bread alone doth man live."

It must be noted that the Devil was striving toward two things: first, to lead him into an affection for carnal things; likewise toward presumption. But Christ, against each of these, first avoids boastfulness; as if he were to say: you call me the Son of God, I name myself a man; hence, "Not in bread alone doth man live." Likewise, the Devil draws toward an affection for carnal things: "Command that these stones be made bread"; here he draws himself toward an affection for spiritual things: "but in every word that proceedeth from the mouth of God." As if he were to say: bodily life is not to be sought after as much as spiritual life, which is preserved by spiritual food: "but in every word that proceedeth from the mouth of God." John 6:69: "Lord, to whom shall we go? Thou hast the words of eternal life"; Psalm 118:93: "Thy justifications I will never forget: for by them thou hast given me life." And he says "in every word," because all spiritual teaching is from God, whether it be spoken by man or by God. And again, "from the mouth": because the preacher is the mouth of God; Jeremiah 15:19: "If thou separate the precious from the vile, thou shalt be as my mouth." Or otherwise: "Not in bread alone" — that is, man does not live by bread alone, but he can also be preserved by the word, that is, by the command of God, without any food.

"Then the Devil took him up into the holy city." The first temptation having been set forth, in which the Devil was conquered, now the second is set forth, namely concerning vainglory. And the order is fitting, that after the Devil saw himself defeated in the vice of the flesh, he should tempt concerning vainglory, or pride: for pride lies in wait for good works, that they may perish, as Augustine says in the Rule. Concerning this temptation, then, he does three things. First the place of the temptation is set forth; second the assault, or attempt, of the temptation, at "If thou be the Son of God, cast thyself down"; third the resistance of Christ, at "Jesus said to him."

But it must be known that Luke set this as the third temptation, whereas here it is the reverse; but this makes no difference, according to Augustine: because all the things narrated here are also narrated in Luke, nor is it stated, either in Luke or here, which was first or second. Rabanus, however, says that Luke attended to the order of the history, and therefore arranged it thus, according to how it happened. Matthew, however, followed the nature of the temptation, because after the temptation of gluttony and of vainglory there follows the temptation of ambition: for thus was Adam tempted — first concerning gluttony, hence Genesis 2:17: "In what day soever thou shalt eat of it, thou shalt die the death"; second concerning glory: "You shall be as gods"; third concerning avarice, or ambition: "knowing good and evil."

But why does he say "then he took him up"? For this word "taking up" implies force. And Jerome answers that the Evangelist says this according to the opinion of the Devil, because what Christ endured out of his own power, the Devil took as though he were doing it by his own power. He calls it "holy," either because holy things were done there — namely temporal sacrifices and the like — or he says it on account of the holiness of the fathers who were there. Hence, from ancient custom he calls it "holy," although the holiness had ceased; Isaiah 1:21: "How is the faithful city, that was full of judgment, become a harlot?" But afterward it says, "thou shalt be called the city of the just, the faithful city," etc.

But it must be known that Mark 1:13 says that he was in the desert forty days and forty nights, and was tempted by Satan. From which it seems that all the temptations were in the desert. Therefore it does not seem to be true what is said, "then the Devil took him up." And here there is a twofold response. Some say that all the temptations were in the desert, and that they occurred according to an imaginative vision, namely that Christ so imagined it, with his own permission. Others say that they occurred according to a bodily vision, and that the Devil appeared to him in bodily form. This seems to be implied, because it says that he took him up into the holy city. Some say that this pertains to the desert for this reason, that Jerusalem was deserted by God. But it is better to say that what is stated in Mark 1:13 is not to be understood as meaning that all the temptations were in the desert, nor does Mark even say this, but only that he was being tempted by Satan. And therefore it must be known that the first temptation was in the desert; the other two outside the desert.

But it is asked how he "took him up." They say that he carried him upon himself. Others (and better), that by exhorting he induced him to go; and Christ, by the disposition of his own wisdom, went to Jerusalem. "And set him upon the pinnacle of the temple," etc. It must be known that it is read in 3 Kings, chapter 6, that Solomon made three stories in the temple with a flat roof, and certain pinnacles next to the temple, by which men could ascend; and it is concerning this that it is said here, "and set him upon the pinnacle of the temple." But whether he went up to the first, or the second, or the third, is not said here; but it is certain that he ascended some one of them. But did not men see, when the Devil was carrying Christ? It must be said, according to those who say that he was carrying him, that Christ by his own power brought it about that he could not be seen. Or it must be said that the Devil was in the form of a man, and it was the custom that men should ascend in this way.

"And he said to him: If thou be the Son of God, cast thyself down." The Devil always strikes with two arrows: on the one side he induces vainglory, on the other side, homicide; and this is: "If thou be the Son of God," etc. But certainly this consequence does not suit Christ, because it belongs to him to ascend; John 3:13: "No man hath ascended into heaven, but he that descended from heaven, the Son of man who is in heaven," etc. And he says "cast thyself down," because his intention is always to cast down, just as he himself was cast down; Apocalypse 12:4: "the tail of the dragon drew the third part of the stars of heaven, and cast them to the earth." The Devil also betrays his own weakness, because no one is conquered by him unless he is willing; hence he says "cast thyself down," he does not cast him down; Isaiah 41:23: "Bow down, that we may go over."

But why upon the pinnacle? The Gloss: because in that place they used to teach. Hence it signifies that the Devil tempts great men concerning vainglory. Against which the Apostle, 1 Thessalonians 2:6: "nor seeking glory of men, neither of you, nor of others." And he says "cast thyself down," etc., because men who seek glory must persuade to such a degree that they display the sonship of God as humble in many respects; and therefore Tully says in the book On Duties: the desire for glory must be guarded against, for it snatches away the freedom of the soul, for which every struggle ought to be waged by great-souled men.

Consequently he brings in the authority, "it is written"; and he uses this not in order to teach, but in order to deceive; and from this an argument is drawn, that just as he transfigures himself into an angel of light, so also do his ministers, who use the authority of Sacred Scripture to deceive the simple; 2 Peter, last chapter, 16: "the unlearned and unstable wrest the Scriptures to their own destruction." Hence the Devil prefigured this in himself as in the head. "For he hath given his angels charge over thee."

Note that one distorts the authority of Sacred Scripture in three ways: sometimes as when a thing is said of one and is expounded of another — as if it is said of some just man, and is expounded of Christ; for example: "Who could have transgressed, and hath not transgressed," Ecclesiasticus 31:10. Likewise John 14:28, "the Father is greater than I," this is said of Christ according as he is man. Hence if it is expounded of him according as he is the Son of God, the authority is distorted. So the Devil here says "his angels," because Psalm 90 says this of a member of Christ, who needs the guardianship of angels, which is evident because it adds, "lest perhaps thou dash thy foot": for this cannot be said of Christ, because he could not stumble by occasion of any sin.

In the second way one distorts, when someone brings in the authority for something for which it is not an authority; as that text, Proverbs 25:21 and Romans 12:20: "If thy enemy be hungry, feed him," etc. For if someone does something to another so that the other might be punished by God, he acts against the sense of the authority. So too the Devil, because Scripture intends that the just man is so guarded by angels that he does not fall into danger; Psalm 9:10: "a helper in due time in tribulation," etc. But the Devil expounds it as meaning that a man should thrust himself into danger, which is to tempt God.

In the third way, when one takes from an authority what is in his favor, and leaves aside what is against him — which is the way of the heretic: thus the Devil did here, because he left aside what follows, which was against him, namely: "Thou shalt walk upon the asp and the basilisk, and thou shalt trample under foot the lion and the dragon." Hence he became the model of all who distort the Scriptures.

"The Lord said to him." He defends himself not by violence, but by wisdom; Wisdom 7:30: "wisdom is not overcome by malice." And therefore against that authority he sets an authority which explains the one already cited; as if he were to say: you tell me to cast myself down, that I may see whether God will rescue me; but this is forbidden in Scripture; hence, "Thou shalt not tempt the Lord thy God," Deuteronomy 6:16. Or otherwise: you are tempting, and in tempting you are acting against the authority; but he who acts against the authority ought not to use the authority of Sacred Scripture. And Scripture says, "thou shalt not tempt," etc. But you are tempting the Lord thy God, who am I; John 13:13: "You call me Master and Lord, and you say well, for so I am," etc. Nevertheless, the first explanation is more literal.

Consequently the third temptation is set forth, namely concerning ambition, or avarice; hence, "Again the devil took him up." And the assault of the temptation is set forth; second, the resistance of Christ, at "Then Jesus saith to him: Begone, Satan." Now the Devil tempts in two ways, by deed and by word; hence, "all these will I give thee," etc. In the deed, two things are to be considered: for first he took him up onto a mountain; second he showed him all the kingdoms of the world.

He says, then, "then he took him up." Concerning the "taking up" it has been said above; but this, namely "onto a mountain," can be explained in two ways. Rabanus says that this mountain was in the desert, because according to him all the temptations were in the desert. It is called "high" in comparison to some other mountains that were round about. Chrysostom, however, says that he led him to the greatest mountain in the world; and this seems to be what the letter of the text conveys, since it says "exceeding high." In this, however, it is signified that the Devil always raises up toward pride, just as he himself is proud; Jeremiah 13:16: "before your feet stumble upon the dark mountains." Hence too it is called a mountain; Jeremiah 1:15: "For behold I will call together all the families of the kingdoms of the north, saith the Lord."

"And he shewed him all the kingdoms of the world." It must be known that "the kingdom of the world" is taken in two ways. First, spiritually: and thus the Devil is said to reign in it; John 12:31: "Now shall the prince of this world be cast out." Second, according to the letter, "the kingdom of the world" is said according as one reigns over another. Now what is said here seems to some to be said of the kingdom of the Devil; hence "he shewed him all the kingdoms of the world" — namely those over which he reigned — "and the glory of them," etc., because when he reigns perfectly over men, he even makes them glory; Proverbs 2:14: "who are glad when they have done evil, and rejoice in most wicked things"; Psalm 51:3: "Why dost thou glory in malice?" And this is the last degree of sin. Others explain it of a carnal kingdom.

But then it is asked how he could show all the kingdoms of the world. Remigius says, miraculously: for he showed all the kingdoms in the twinkling of an eye, just as it is also read of blessed Benedict, that the whole world was shown to him in a single glance. But it must be known that these two explanations do not seem good, because there would have been no need to say that he took him up onto an exceeding high mountain, since all this could have been done in a valley. Hence Chrysostom says otherwise: "he shewed him" — not that he showed him each single kingdom, but toward what quarter each kingdom lay; and not only this, but he "shewed him the glory of them," that is, he set forth to him the temporal glory of the world; Hosea 4:7: "I will change their glory into shame"; Philippians 3:19: "glory is in the confusion of those who mind earthly things."

"And he said to him: All these will I give thee." In these words he does two things: he promises one thing, and demands another: and in the promise he is a liar, in the demand he is proud. The Devil at first tested whether he was the Son of God; now believing that he had already ascertained that he was not, he says, "all these will I give thee," etc.; wherein he is a liar, because these things were not in his own power; Proverbs 8:15: "By me kings reign, and lawgivers decree just things." Daniel 4:14: "till the living know that the Most High ruleth in the kingdom of men, and he will give it to whomsoever he will"; otherwise he would not have said "all these will I give thee"; for no evil man reigns except by divine permission; Job 34:30: "Who maketh a man that is a hypocrite to reign for the sins of the people."

He demanded another thing; hence, "if falling down thou wilt adore me." Note three things. First, that the Devil always perseveres in that which he desired from the beginning; Isaiah 14:13-14: "I will ascend into heaven, I will exalt my throne above the stars of God, I will sit in the mountain of the covenant, in the sides of the north. I will ascend above the height of the clouds, I will be like the most High." And for this reason he leads men on to idolatry, wishing to usurp for himself what belongs to God. Likewise note that no one adores the Devil unless he falls, just as the Devil himself fell; Daniel 3:7: "falling down they adored the golden statue." And therefore he says, "if falling down thou wilt adore me." Third, note that here there is avarice. Hence he promises a kingdom, in which is understood an abundance of riches, and an excellence of honors. And he asks that he fall down: because the ambitious always humble themselves beyond what is fitting. Hence Ambrose: ambition has a danger native to itself: it bends in servility, that it may be granted honor; and while it wishes to be lofty, it becomes cast down.

Consequently the detection of the enemy is set forth; hence, "Then Jesus saith to him"; and concerning this he does two things. First he checks the temptation; second he brings in an authority, at "it is written," etc. He says, then, "Then Jesus saith to him." Note that Christ had heard many insults, but did not concern himself. But this, "if falling down thou wilt adore me," he did not endure: because the earlier ones redounded to an injury of himself, but this one to an injury of God. Hence Chrysostom: one's own injury is to be borne; to disregard an injury to God is exceedingly impious. And therefore he says, "Begone, Satan." 3 Kings 19:10: "With zeal I have been zealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant"; Psalm 68:10: "the zeal of thy house hath eaten me up."

Likewise, note that it is not in the Devil's power to tempt as much as he wishes, but only as much as God permits; hence he says "Begone"; as if he were to say: I do not wish you to tempt any further; 1 Corinthians 10:13: "God is faithful, who will not suffer you to be tempted above that which you are able, but will make also with temptation issue, that you may be able to bear it"; Job 38:11: "Hitherto thou shalt come, and shalt go no further, and here thou shalt break thy swelling waves." And it must be noted that the Lord said almost similar words to Peter below, Matthew 16:23. But there he said "behind me." Hence the meaning is different here and there: because "Satan" is interpreted "adversary." The Lord therefore willed that Peter, who wished to hinder his Passion, should go behind him; but here he says only "go," because the Devil cannot follow him; and therefore he says "go" — namely, to Hell; Matthew 25:41 below: "Depart, ye cursed, into everlasting fire, which was prepared for the Devil and his angels."

"It is written"; Deuteronomy 6:16. And he frequently brings in such authorities from Deuteronomy, in order to signify that the teaching of the New Testament is signified through Deuteronomy. What follows, "the Lord thy God," can be inferred in two ways; as if he were to say: you, Devil, say that I should fall down and adore you; but the Law says, "Thou shalt adore the Lord thy God." Hence it can be brought in to show that a mere man ought not to be adored. Or it must be taken that he speaks of himself as of God: "Thou shalt adore the Lord thy God," etc., as if he were to say: you ought rather to adore me, than the other way round, because it is written, etc. Nevertheless, the first is more literal.

And note that he says two things, namely "thou shalt adore" and "thou shalt serve": and there is a difference between these. For man ought to relate himself to God in two ways: because he ought to be subject to him, and he ought to raise himself up to him as to his last end. As to the first, we owe him all obedience; Acts 5:29: "We ought to obey God, rather than men." For then we are subject to him, when we do his whole will. But we are raised up to God in two ways: for sometimes we draw ourselves to him; Psalm 33:6: "Come ye to him and be enlightened: and your faces shall not be confounded"; sometimes we draw others to him; 1 Corinthians 3:9: "for we are God's coadjutors." We demonstrate each of these sensibly: because while we make prostrations, we admonish ourselves that we ought to be subject to God; and therefore he says, "the Lord God"; Psalm 71:11: "all nations shall serve him." Likewise, in that we offer sacrifices and praises, we signify that we ought to raise up our mind to him: and to this pertains service; and this is, "and him only shalt thou serve."

And there is a twofold service: one which is owed to God alone; and this in Greek is called latria; and this is itself twofold. For one kind is adoration which is owed to God alone, which consists in serving him above all things; another service is that we should tend toward him as toward our last end. There is also an adoration or service which belongs only to subjects, as when inferiors serve their superiors; Romans 13:1: "Let every soul be subject to higher powers." But one ought not obey a superior above all things, because never against God. Likewise there is no creature which ought to be held as the last end; Psalm 145:3: "Put not your trust in princes: in the children of men, in whom there is no salvation." Jeremiah 17:5: "Cursed is the man that trusteth in man." There is also a second service, which is owed to prelates; which in Greek is called dulia.

Consequently the victory of Christ is set forth, and it is intimated in two things. In the departure of the Devil: "Then the Devil left him." James 4:7: "Resist the devil, and he will fly from you." And just as it was the custom among the ancients that when some had a victory, they were honored, so here the triumph of Christ is celebrated by the angels. Hence, "and behold angels came and ministered to him." He does not say "descended," because they were always with him, even though for a time they withdrew by his own will, so that the Devil might have opportunity for tempting: for they showed their service in external things, namely in miracles, and other bodily things which are done through the mediation of angels; for in interior things he had no need of them. In this it is signified that men who overcome the Devil merit the ministry of angels; Luke 16:22: "it came to pass that the beggar died, and was carried by the angels into Abraham's bosom." And it must be known that the Devil left Christ only for a time: because afterward he made use of the Jews as his own members to attack him, etc.