Thomas Aquinas Commentary Matthew 4:1-11

"Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. And when he had fasted forty days and forty nights, he afterward hungered. And the tempter came and said unto him, If thou art the Son of God, command that these stones become bread. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Then the devil taketh him into the holy city; and he set him on the pinnacle of the temple, and saith unto him, If thou art the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and, On their hands they shall bear thee up, Lest haply thou dash thy foot against a stone. Jesus said unto him, Again it is written, Thou shalt not make trial of the Lord thy God. Again, the devil taketh him unto an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them; and he said unto him, All these things will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Then the devil leaveth him; and behold, angels came and ministered unto him." — Matthew 4:1-11 (ASV)

It was shown above that Christ prepared Himself for teaching by receiving baptism; now, however, He prepares Himself by overcoming temptation. About this, the Evangelist does two things. Firstly, the victory Christ had over temptation is presented; secondly, how He called His disciples to hear the teaching is presented, where it is said, And Jesus walking by the sea of Galilee.

Concerning the first, he does three things. Firstly, he presents a kind of preamble about the temptation; secondly, the assault of the temptation is recounted, where it is said, And the tempter coming said; and thirdly, Christ’s victory over temptation is recounted, where it is said, Then the devil left him.

Now three preambles are presented: namely, the place, His fasting, and His experience of hunger. Regarding the first preamble, four points are addressed: the time, the place, the leader, and the purpose of this leading. The time is indicated when he says, Then, namely, after it had been declared by the voice of the Father that He was the Son of God.

In this, he indicates that temptation threatens those who are made sons of God by baptism: Son, when you come to the service of God, stand in justice and in fear, and prepare your soul for temptation . This desert was between Jerusalem and Jericho, where many were being killed, about which it is said, A certain man went down from Jerusalem to Jericho and fell among robbers, who also stripped him and having wounded him went away, leaving him half dead (Luke 10:30).

And note the five reasons why someone is tempted after having received a spiritual grace.

1. So that he may undergo a trial of his own justice: What does he know, that has not been tried? .
2. To repress pride: And 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 (2 Corinthians 12:7).
3. To confound the devil, so that he may know how great Christ’s power is, and thus not be able to take pride. An example of this is found in Job 1:8: Have you considered my servant, Job?
4. So that one may become stronger, just as soldiers are made stronger through exercise: Why did He choose to leave the enemy with the children of Israel? (Judges 3).
5. So that one may know his own dignity: because when the devil approaches someone, he confers an honor, for the devil approaches Saints: His food is grass… and he trusts that the Jordan may run into his mouth (Job 40:10).

The passage continues concerning the place, Then Jesus was led into the desert. This agrees with the events that preceded and with the events that follow, because it was fitting that after His baptism He would enter the desert.

This is signified in the Israelite people, who after crossing the Red Sea (which was a figure of Baptism) came into the promised land through a desert and wilderness. So the baptized should seek a solitary and quiet life, by leaving the world with their body or with their mind: I will lead her into the wilderness: and I will speak to her heart (Hosea 2:14); Lo, I have gone far off flying away; and I dwelt in the wilderness (Psalms 54:8).

For it was fitting that He would go out into the desert, as if for single combat with the devil. Chrysostom says: “He goes out into the desert, who goes out beyond the intentions (that is, the will) of the flesh and the world, where there is no place for temptation. For how is one tempted concerning lust, who is with his wife the whole day?”

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. But the sons of God, possessing the Holy Ghost, are led into the desert to be tempted with Christ, concerning whom it follows: He was led by the spirit, and understand this to mean the Holy Ghost.

But he who leads is greater than he who is led. Therefore, the Holy Ghost seems to be greater than Christ.

The reply is: If this is referred to Jesus insofar as He is the Son of God, in this way He is equal to the Holy Ghost. Someone can lead another either by a command, and then he is greater, or by exhortation, and then he is equal; Andrew led Peter to Jesus by exhortation (John 1), and Jesus was led in such a way.

Hilary refers this to Christ insofar as He is a man: namely, the Holy Ghost exposed the man whom He had filled to temptation. For men are then led by the Holy Ghost when they are moved by charity, such that they are not moved by their own initiative, but by another, because they follow the impulse of charity: The charity of God urges us (2 Corinthians 5:14).

And the sons of God are driven by the Holy Ghost so that they may pass through the time of this life, which is full of temptations (The life of man upon earth is a temptation, Job 7:1), with victory through Christ’s power.

For He chose to be tempted so that, just as by His death He conquered our death, so by His temptation He might overcome all our temptations: We have not a high priest who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin (Hebrews 4:15).

Gregory says that there are three stages of temptation: namely, suggestion, pleasure, and consent. The first is external and can be without sin; the second is internal, in which sin begins, and which is indeed completed by consent. The first stage could have been in Christ, but not the others.

And observe that the devil had not dared to approach to tempt Christ until Christ had first approached him.

Afterwards, the second preamble is presented, namely, the fasting, And when he had fasted, etc., which agrees with the preceding and future events. It agrees with the preceding, because one fittingly fasts after Baptism. Since after Baptism one should not spend time in idleness, but engage in good works: For you, brethren, have been called to liberty (Galatians 5:13); true liberty, however, is not to be used for a carnal life. Likewise, it agrees with the future events, in that He, whom the devil was about to tempt, would fast, because This kind is not cast out but by prayer and fasting (Matthew 17:20). Forty days. This is to be understood literally. And he adds, And nights, so that some might not believe that it might be allowed to eat at night, as the Saracens do.

And it should be known that this number is prefigured in the Old Testament by Moses and Elijah (Exodus 24; 1 Kings 19). A mystery lies hidden in this number, because this number arises from ten multiplied by four. Ten signifies the Law, because the entire Law is contained in ten precepts. Four signifies the composition of the flesh, because the flesh is composed of the four elements. Therefore, because we transgress the divine law through the suggestion of the flesh, it is right that we afflict our flesh for forty days. According to Gregory, however, this number was established by the Church, because by this number we pay tithes of the whole year: for from the first Sunday to Easter there are thirty-six fasting days (which are a tenth part of the year itself, excluding six days). And for this reason, a half-day was added by some people, who were fasting until midnight of Holy Saturday.

A third preamble is added, for the Evangelist says, Afterwards he was hungry. This is not said of Moses and Elijah (that is, that they were hungry), although they were men; but Christ chose to hunger to demonstrate His humanity, because otherwise the devil would not have dared to tempt Him: Being made in the likeness of men, and in habit found as a man (Philippians 2:7).

Afterwards, the devil’s assault is presented, and it is threefold. The first is of gluttony; the second is of vainglory; and the third is of ambition. The second is where it is said, Then the devil took him up into the holy city. The third is where it is said, Again the devil took him up into a very high mountain.

Concerning the first, he does two things. Firstly, he presents the devil’s assault; and secondly, how Christ responds, where it is said, Who answered, etc. And the tempter coming said. This certainly could have been brought about, in that he might approach Jesus in some corporeal form.

And temptation is threefold: God tempts to instruct, God tempted Abraham (Genesis 22:1). Sometimes a person tempts to gain knowledge, just as the queen of Saba tempted Solomon (1 Kings 10:1), where it is said of her, And the queen of Saba having heard of the fame of Solomon in the name of the Lord, came to try him with hard questions. And the devil tempts to deceive: Lest perhaps he that tempts should have tempted you (1 Thessalonians 3:5).

Whoever wishes to tempt on account of knowledge first tempts about common things. Now among the common vices of the entire human race, gluttony is especially prominent. Likewise, he who wishes to besiege a fortress begins from the weaker side; now a man has two sides, carnal and spiritual. The devil always tempts from the weaker side; hence, he first tempts regarding carnal vices, as is clear in the first parent, whom he first tempted regarding gluttony.

His astonishing craftiness in tempting should be noted: If you are the Son of God. For in this way he directly tempted regarding one thing, although obliquely regarding another. Thus, he was persuading the first man to eat from the tree, which directly pertains to a carnal sin, namely, gluttony; but he was secretly inducing pride and avarice, which are spiritual sins; for this reason, he said, And you shall be as Gods (Genesis 3:5).

He was persuading Christ in the same way. For he had heard that Christ was to come into the world, and this man seemed to be the Son of God; but he doubted whether this man was the One about whom it had been prophesied, because he perceived nothing in Him: For the prince of this world comes, and in me he has nothing (John 14:30). Hence, he was suggesting what is delightful to a hungry man.

Likewise, he was inducing him to desire those things that belong to God; and the passage is: If you are the Son of God, command that these stones be made bread. His word is full of power (Ecclesiastes 8:4); By the word of the Lord the heavens were established; and all the power of them by the spirit of his mouth (Psalms 34:6). And so a rock could be changed by His word.

Therefore, the devil wanted to influence Christ to do this, so that if He performed this, the devil would know that He is the Son of God; if not, he was inclining Him to arrogance. And it should be noted that there are many men who consent to carnal sins, thinking that they would not lose the spiritual life. But if a man, consenting in this thing towards which he is tempted, were not to lose his spiritual life, then the temptation was light. Just as the devil tempted the woman, he also tempted Christ, promising spiritual things.

Who answered and said: It is written, Not by bread alone does man live. In this response, He gives three instructions which should be followed by one who has been tempted. Firstly, that one should have recourse to the medicine of Scripture: Your words have I hidden in my heart, that I may not sin against you (Psalms 119:11). Hence, He said, It is written.

The second instruction is that one should do nothing at the devil’s choosing. Vegetius said, “A wise leader ought to do nothing at the choice of his enemy, even if it seems to be good.” And thus, although the Lord would have been able to change the rocks into bread without sin, He was not willing to do so because the devil was suggesting it. The third is that one should not do anything without utility, and for the display of one’s power, because this is vanity.

Who answered and said: It is written, Not by bread alone does man live. It should be observed that the devil was trying to do two things. Firstly, he was trying to induce an inclination to carnal things, and also to presumption. Christ, however, being opposed to both, first avoids boasting; it is as if He were to say, ‘You call me the Son of God, I name Myself a man’; hence, Not by bread alone does man live.

Likewise, the devil motivates a desire for carnal things, Command that these stones be made bread; Christ motivates Himself to desire spiritual things, But by every word that proceeds from the mouth of God. It is as if He were to say, ‘Corporeal life is not to be desired as much as spiritual life, which is preserved by spiritual food’: But by every word that proceeds from the mouth of God.

Lord, to whom shall we go? You have the words of eternal life (John 6:69); Your justifications I will never forget: for by them you have given me life (Psalms 119:93). And He says, In every word, because all spiritual doctrine is from God, whether it is said by man or by God. And again, From the mouth; because the preacher is a mouth of God: If you will separate the precious from the vile, you shall be as my mouth (Jeremiah 15:19).

Alternatively, Not by bread alone, that is, man does not only live by bread, but also by God’s word—that is, by His command—can a man be preserved without food.

Then the devil took him up into the holy city. Having presented the first temptation, in which the devil was conquered, now the second is presented, namely, concerning vainglory. And the order is fitting, in that, after the devil saw himself conquered regarding carnal vice, he tempted regarding vainglory or pride, because as St. Augustine says in his rule, “Pride lies in wait for good works, so that they may perish.”

Therefore, regarding this temptation, the Evangelist does three things. Firstly, the place of the temptation is recounted; secondly, the assault, or the attempt of temptation is recounted, where it is said, If you are the Son of God, cast yourself down; and thirdly, Christ’s resistance, where it is said, Jesus said to him.

But it should be known that Luke relates the third temptation in reverse order from what is given here; but there is no difference in meaning, according to Augustine, for everything which is narrated here is also narrated in Luke, nor does Luke state whether this was the first or the second temptation.

But Rabanus says that Luke observes the order of history, and thus he ordered the account according to how it happened. On the other hand, Matthew followed the nature of the temptations, because after the temptation of gluttony and of vainglory follows the temptation of ambition. For thus was Adam tempted, since first he was tempted regarding gluttony, hence: In whatever day you eat of it, you shall die the death (Genesis 2:17); secondly, regarding glory: You shall be as Gods (Genesis 3:5); and thirdly, regarding avarice or ambition, Knowing good and evil.

But why does he say, Then he took him up? For the word “taking” implies violence.

And Jerome replies that the Evangelist says this in accordance with the devil’s opinion, for what Christ virtuously permitted the devil to do, the devil assumed that he did by his own power.

He says holy place, either because holy things were done there (namely, temporal sacrifices and similar things) or he says this on account of the holiness of their Fathers who were there. Hence, from an old custom he calls the place holy, although it ceased to be such: How is the faithful city, that was full of judgment, become a harlot? (Isaiah 1:21). But afterwards he says, You shall be called the city of the just, a faithful city, etc.

But it should be known that in Mark 1:13, it is said, He was in the desert forty days and forty nights, and was tempted by Satan. From this it seems that all the temptations were in the desert. Therefore, what is said, Then the devil took him up, does not seem to be true.

And here there is a twofold response. Some say that all the temptations were in the desert, and that they were in the manner of an imaginary vision, namely, that Christ was made to imagine these things, and He moreover permitted this. Others say that they were in the manner of a corporeal vision, and that the devil appeared to Him in a corporeal form. This seems to be implied, because he says that He took him up into the holy city. Some say that the reason for this is that it pertains to a desert, because Jerusalem had been deserted by God. But it is better to say that the former passage, which is said in Mark 1:13, is not to be understood as meaning that all the temptations would have been in the desert, and moreover he does not say this, but only that He was tempted by Satan. And thus it should be known that the first temptation was in the desert; the other two were outside the desert.

But it is asked, how did he take Him? Some say that he carried Him upon himself. Others say (and indeed better), that by exhorting he induced Him to go to this place; and Christ, by the ordinance of His wisdom, went into Jerusalem. And set him upon the pinnacle of the temple, etc. It should be known that it is read in 1 Kings 6 that Solomon made three stories to the temple with a flat roof, and also a certain pinnacle near the temple, by which men were able to ascend; and concerning this it is said here, and set him upon the pinnacle of the temple. Now whether He went to the first, second, or third story, it is not said here; but it is certain that He ascended.

But were not men looking when the devil was carrying Christ?

It must be said, according to those who say that he was carrying Him, that Christ was bringing 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 usual for men to ascend in this manner.

And said to him: If you are the Son of God, cast yourself down. The devil always strikes with two arrows: for, on one hand he induces vainglory, on the other hand, murder; and this is what he says, If you are the Son of God, cast yourself down. But this inference is certainly not fitting to Christ, because it befits Him to rise upwards: And no man has ascended into heaven, but he that descended from heaven, the Son of man who is in heaven, etc. (John 3:13). And he says, Cast, because his intention is always to throw down headlong, just as he was thrown down headlong: The dragon’s tail drew the third part of the stars of heaven and cast them to the earth (Revelation 12:4). The devil is also aware of his own weakness, because no one, except one who is willing, is conquered by him; hence, he says, Cast, and he does not throw down headlong: Bow down, that we may go over (Isaiah 51:23).

But why did he set Him upon a pinnacle? The Gloss says: “Because they were teaching in that place.” Hence, it signifies that the devil tempts great men concerning vainglory. Against which the Apostle says: Nor sought we glory of men, neither of you, nor of others (1 Thessalonians 2:6). And he says, Cast yourself down, etc., because men who seek glory cast themselves down, and they can only persuade insofar as they manifest God’s humble sonship in many things; and thus, as Cicero says in De Officiis: “We must beware of the desire for glory: for it deprives us of the liberty that is the prize for which all great men struggle.”

Afterwards, the devil cites Scripture, saying, It is written: and he uses it not to teach, but to deceive. This argumentation is used because just as he transfigures himself into an angel of light, so also do his ministers use the authority of Sacred Scripture to deceive the simple: The unlearned and unstable twist the Scriptures to their own destruction (2 Peter 3:16). Hence, the devil was prefiguring this in himself as in their head. That he has given his angels charge over you.

Observe that a person can twist the authority of Sacred Scripture in three ways:

1. Sometimes, as when what is said of one thing is interpreted of another. It is just as if what is said concerning a just man is interpreted concerning Christ; for example, He that could have transgressed, and has not transgressed . Likewise, The Father is greater than I (John 14:28), and this is said concerning Christ insofar as He is man. Hence, if it is interpreted concerning Him insofar as He is the Son of God, the passage is twisted. Thus, here the devil says, angels, because Psalm 90 says this concerning Christ’s members, who need the angels’ guardianship, which is evident from what follows, lest perhaps you dash. For this cannot be said concerning Christ, because He would not have been able to stumble as an occasion of some sin.
2. One twists Scripture in a second way when someone cites a passage for something to which the passage does not pertain; such as that passage, If your enemy is hungry, give him to eat: if he thirsts, give him water to drink, etc. For if one does something to someone so that he may be punished by God, he does this contrary to the meaning of the passage. The devil spoke in this manner, because the Scripture means that a just man is thus guarded by angels so that he may not fall into danger: A helper in due time in tribulation, etc. (Psalms 9:10). The devil, however, interprets this passage to mean that a man may put himself into danger, which is to tempt God.
3. One twists Scripture in a third way when one accepts from a passage that part which is favorable to oneself and rejects the other part which is contrary to oneself, which is the custom of heretics. So the devil did here, because he rejected the part that follows, which was contrary to him, namely: You shall walk upon the asp and the basilisk: and you shall trample underfoot the lion and the dragon (Psalms 90:13). Thus, he has become the model of all those twisting the Scriptures.

The Lord said to him. He does not defend Himself with violence, but with wisdom: No evil can overcome wisdom . And so He cites a passage against the passage, which explains the aforesaid; it is as if He were to say, ‘You say that I may cast myself forth, so that I may see whether God would deliver me; but Scripture forbids this; hence, You shall not tempt the Lord your God (Deuteronomy 6:16).’ Or alternatively, ‘You tempt me, and by tempting me you act contrary to Scripture; and one who acts contrary to Scripture ought not to make use of the authority of Scripture. And the Scripture says, You shall not tempt, etc. But you tempt the Lord your God, whom I Am; You call me Master and Lord. And you say well: for so I am, etc. (John 13:13).’ Nevertheless, the first interpretation is more literal.

Afterwards, the third temptation is presented, namely, of ambition, or of avarice; hence, Then the devil took him up into a very high mountain. And thus the assault of the temptation is recounted; and secondly, Christ’s resistance, where it is said, Then Jesus says to him: Begone, Satan. Now the devil tempts in two ways, by deed and by word; hence, All these will I give you, etc. In the deed, two things are to be considered. For firstly, he took Him into a mountain; and secondly, he showed Him all the kingdoms of the world. He says, therefore, Then he took. Regarding the taking, it is discussed above; but this saying, namely, Into 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. Now it is said to be very high in comparison to the others which were surrounding it. Chrysostom, however, says that he led Him to the highest mountain in the world; and this seems to agree with the text, since it is said, Very high. Now in this it is signified that the devil always lifts up to pride, just as he is proud: Before your feet stumble upon the dark mountains (Jeremiah 13:16). For this reason, also, he is called a mountain: For behold I will call together all the families of the kingdoms of the north (Jeremiah 1:15). And showed him all the kingdoms of the world.

It should be known that the kingdom of the world is understood in two ways. Firstly, spiritually: and in this way the devil is said to reign in it; Now is the judgment of the world: now shall the prince of this world be cast out (John 12:31). Secondly, the kingdom of the world is said literally, according to which one man rules over another. Now that which is said here seems to some to be what may be said about the devil’s kingdom; hence, He showed him all the kingdoms of the world, namely, over which he was ruling, and the glory of them, etc., because when he fully rules over men, he also makes them exult; They are glad when they have done evil, and rejoice in the most wicked things (Proverbs 2:14); Why do you glory in malice? (Psalms 51:3). Others expound this of physical kingdoms.

But then it is asked, how could he show all kingdoms of the world? Remigius says that it was done miraculously: because he showed all the kingdoms in the blink of an eye, just as it is also read concerning St. Benedict, that the whole world was shown to him in one glance. But it should be known that these two do not seem to be good explanations, because it would not be appropriate to say that He took him up into a very high mountain: because all this could have happened in a valley. For this reason, Chrysostom says otherwise: He showed him, not that he showed him every single kingdom, but only some part of each kingdom; and not only this, but showed the glory of them; this is to say, that he represented to him the world’s temporal glory: I will change their glory into shame (Hosea 4:7); Whose glory is in their shame: who mind earthly things (Philippians 3:19). And said to him: All these will I give you. In these words he does two things: he promises one thing and he seeks after another: and there is a lie in the promise, pride in the seeking. The devil, in the first temptation, tested whether Christ was the Son of God; and now, believing that he had found out that He was not, he says, All these will I give you, etc.; this is where the lie is, because these were not in his power: By me kings reign, and lawgivers decree just things (Proverbs 8:15). Till the living know, that the most High rules in the kingdom of men: and he will give it to whomsoever it shall please him (Daniel 4:14); for no evil man reigns except by divine permission: Who makes a man that is a hypocrite to reign for the sins of the people (Job 34:30).

Observe three things. Firstly, that the devil always persists towards that for which he strove in the beginning: 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 (Isaiah 14:13). And accordingly he induces men into idolatry, wishing to usurp for himself that which belongs to God. Likewise, observe that no one adores the devil unless he fall, just as he fell: Falling down they adored the golden statue (Daniel 3:7). And thus he says, If falling down you will adore me. Thirdly, observe that there is avarice here. Therefore he promises a kingdom, in which is understood an abundance of riches, and a preeminence of honors. And he asks him to fall down: because the ambitious always humble themselves more than is due. For this reason, Ambrose says: “Ambition harbors yet another danger within itself: it will bow in submission that it may be crowned with honor: and while it aims to be high, it becomes debased.”

Afterwards the catching of the enemy is recounted; hence, Then Jesus says to him: and about this He does two things. Firstly, He curbs the temptation; and secondly, He cites a passage, where it is said, It is written, etc. The Evangelist says, therefore, Then Jesus says to him.

Observe that Christ had heard many insults, but He did not take notice. But this saying, If falling down you will adore me, He did not endure: because the first ones were resulting in injury to Himself; but this one resulted in injury to God. Hence, Chrysostom says: “An injury to oneself ought to be endured: to ignore an injury to God is exceedingly impious.” And thus He says, Begone, Satan. With zeal have I been zealous for the Lord God of hosts: for the children of Israel have forsaken your covenant (1 Kings 19:10); The zeal of your house has eaten me up (Psalms 69:10). Observe, likewise, that it is not in the devil’s power to tempt as much as he wills, but only as much as God permits; hence, He says, Begone; as though He were to say: ‘I do not allow that you tempt Me further’; Let no temptation take hold on you, but such as is human. And 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 (1 Corinthians 10:13); Until now you shall come, and shall go no further, and here you shall break your swelling waves (Job 38:11). And one should observe that the Lord said almost the same words to Peter (below, chapter 16). But there He said “Behind.” And so the meaning differs here and there: for Satan is interpreted ‘adversary.’ Therefore, the Lord wanted Peter to get behind Him, because he was wishing to impede the Passion; but here He says, Begone, only; because the devil could not follow Him; and thus He says, Begone, namely, to hell; Depart from me, you cursed, into everlasting fire, which was prepared for the devil and his angels (Matthew 25:41). It is written; namely, it is in Deuteronomy 6:16. And He frequently cites such passages from Deuteronomy, to indicate that the New Testament’s doctrine is signified throughout Deuteronomy. What follows, The Lord God, can be understood in two different ways; it is as if He were to say, ‘You devil, you say that falling down I can adore you; but the Law says, The Lord your God shall you adore.’ Hence, it can be inferred that a mere man should not be adored; or it can be understood that He speaks of Himself as God. The Lord your God shall you adore, etc.; as though He were to say, ‘Rather you ought to adore Me, than conversely: because it is written, etc.’ The first interpretation, however, is more literal.

And note that He says two things, namely, shall you adore and shall you serve; and there is a difference between these two things. For a man ought to be oriented towards God in two ways: for he ought to be subject to Him; and he ought to elevate himself up to Him as to his ultimate end. So far as concerns the first, we owe to Him all obedience: We ought to obey God rather than men (Acts 5:29). For we are subject to Him only when we do His entire will. We are elevated up to God, however, in two ways; for sometimes we draw ourselves to Him: Come to him and be enlightened: and your faces shall not be confounded (Psalms 33:6), and sometimes we draw others to Him: For we are God’s coadjutors (1 Corinthians 3:9). We show both of these sensibly; for when we prostrate ourselves, we admonish ourselves that we ought to be subject to God; and thus He says, The Lord God; All nations shall serve him (Psalms 71:11). Likewise, in this, that we offer sacrifices and praises, we signify that we ought to elevate our mind to Him: and to this pertains worship; and the passage is, And him only shall you serve. Now worship is twofold; there is a certain kind which is due to God alone; and in Greek it is called latria: and this is twofold. For a certain kind is adoration which is due to God alone, so that He be worshipped above all things; another worship due to God is that we tend to Him as to the ultimate end. There is also a second kind of worship that is due to superiors, which in Greek is called dulia: for there is a certain adoration or worship which belongs only to subjects, as when inferiors heed superiors; Let every soul be subject to higher powers (Romans 13:1). But one should not obey them above all things, because one never ought to obey them contrary to God. Similarly, no creature ought to be regarded as the ultimate end: Put not your trust in princes: in the children of men, in whom there is no salvation (Psalms 145:3); Cursed be the man that trusts in man (Jeremiah 17:5).

Afterwards, Christ’s victory is recounted, and it is indicated by two things. It is indicated by the devil’s withdrawal: Then the devil left him. Resist the devil: and he will fly from you (James 4:7). And also it was the custom among the ancients, that when some men had a victory they were honored; and so here Christ’s triumph is celebrated by the angels. Hence, And behold angels came and ministered to him. He does not say, ‘They descended’: because they were always with Him, even if by His will they withdrew for a time so that the devil might have an opportunity to tempt Him: for they were performing services in exterior things, namely, in the miracles and in other corporeal matters which occur by the mediating angels: but in interior things He did not need them. In this passage it is signified that men who conquer the devil merit the angels’ ministration: It came to pass that the beggar died and was carried by the angels into Abraham’s bosom (Luke 16:22). And it should be known that the devil left Christ until a certain time: because later he used the Jews as his members to attack Christ, etc.