Lecture 1 — Christ’s temptation

^4:1^ Then Jesus was led by the Spirit into the desert, to be tempted by the devil. [n. 307]

^4:2^ And when he had fasted forty days and forty nights, afterwards he was hungry. [n. 312]

^4:3^ And the tempter coming said to him: if you are the Son of God, command that these stones become bread. [n. 316]

^4:4^ Who answered and said: it is written, not in bread alone does man live, but in every word that proceeds from the mouth of God. [n. 319]

^4:5^ Then the devil took him up into the holy city, and set him upon the pinnacle of the temple, [n. 321]

^4:6^ and said to him: if you are the Son of God, cast yourself down, for it is written: that he has given his angels charge over you, and in their hands will they bear you up, lest perhaps you offend your foot against a stone. [n. 329]

^4:7^ Jesus said to him: it is written again: you shall not tempt the Lord your God. [n. 333]

^4:8^ Again the devil took him up onto a very high mountain, and showed him all the kingdoms of the world, and the glory of them, [n. 334]

^4:9^ and said to him: all these will I give you, if falling down you will adore me. [n. 338]

^4:10^ Then Jesus said to him: begone, satan: for it is written, the Lord your God shall you adore, and him only shall you serve. [n. 340]

^4:11^ Then the devil left him; and behold angels came and ministered to him. [n. 345]

306. Above, it was shown that Christ prepared himself for teaching by receiving baptism; and now, by overcoming temptation.

Concerning this, he does two things:

first, the victory which he won over temptation is set down;

second, how he called disciples to hear the teaching, at and Jesus walking by the Sea of Galilee (Matt 4:18).

Concerning the first, he does three things:

first he puts forth a certain preface about temptation;

second is set down an assult of temptation, at and the temptor coming to him said.

third is the victory, at there the devil left him.

Moreover, three preambles are set down, namely the place, the fast, and the experience of hunger.

As regards the first, four things are touched upon: the time and place, the one leading, and the goal of this leading.

307. The time was then, namely when it had already been declared by the paternal voice that he was the Son of God. In which one is given to understand that this temptation threatens those who have been made sons of God through baptism; son, when you come to the service of God, stand in justice and in fear, and prepare your soul for temptation (Sir 2:1).

That desert was between Jerusalem and Jericho, where many were being killed, concerning which see: 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).

308. And note five reasons why someone is tempted after receiving spiritual grace. First, so that he may receive experience of his justice; what does he know, who has not been tried? (Sir 34:9). Second, to prevent arrogance; 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 Cor 12:7). Third, to confound the devil, so that he may know how great is the strength of Christ, so great that he is not able to overcome it. An example of this is given: have you considered my servant Job? (Job 1:8). Fourth, so that he may be made stronger, just as a soldier is made strong by experience; that afterwards their children might learn to fight with their enemies, and to be trained up to war (Judg 3:1). Fifth, so that he may know his own dignity; because when the devil attacks someone, it results in honor, since the devil attacks those who are holy; he eats grass . . . and he trusts that the Jordan may run into his mouth (Job 40:10, 18).

309. There follows about the place, then Jesus was led by the Spirit into the desert. This fits both with what came before and with what follows, because it was fitting that he should go into the desert after baptism. This is signified in the Israelite people, who after the crossing of the Red Sea, which was a figure of baptism, came into the land of promise through the desert and the wilderness. The baptized should seek solitude and quiet in this way, leaving the world behind either in body or in mind; behold I will allure her, and will lead her into the wilderness: and I will speak to her heart (Hos 2:14). Lo, I have gone far off flying away; and I abode in the wilderness (Ps 54:8).

For it was fitting that he should go out into the desert, as though to a one-on-one combat with the devil. Chrysostom: that man goes into the desert who escapes beyond the boundaries, i.e., the will, of the body and of the world, where there is no place for temptation. For how is he tempted by lust, who is with a wife the whole day? But those who do not escape from the will of the flesh and the world are not sons of God, but sons of the devil, who even when they have their own wife desire another; but the sons of God, having the Holy Spirit, are led into the desert, that they may be tempted with Christ, about whom there follows:

310. led by the Spirit, understand the word Holy.

But he who leads is greater than he who is led. Therefore the Holy Spirit is greater than Christ.

One should respond: if this be referred to Jesus insofar as he is the Son of God, in this way he is equal with the Holy Spirit. And someone can lead another either by command, and in this way he is greater, or by exhortation, and in this way he is equal; Andrew led Peter to Jesus (John 1:40). And in this way Jesus was led. Hilary refers this to Christ insofar as he is a man; that is, the Holy Spirit exposed to temptation the man whom he had filled.

For men are led by the Holy Spirit when they are moved by charity, because in this way they are not moved by their own proper motion, but by another, because they follow the impulse of charity; for the charity of Christ presses us (2 Cor 5:14). And in this way the sons of God are led by the Holy Spirit, so that they may cross through the time of this life, which is full of temptation, the life of man upon earth is a warfare (Job 7:1), with victory by the strength of Christ.

311. He himself willed to be tempted, so that just as he conquered our death by his own, so he might overcome all our temptations by his temptation; for we do not have a high priest who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin (Heb 4:15).

Gregory says that there are three steps of temptation, namely suggestion, delight, and consent. The first is from the outside, and can be present without sin; the second is from the inside, in which there begins to be sin; which indeed is perfected by consent. The first step could be present in Christ, but not the others.

And note that the devil would not have dared to approach to tempt Christ, unless Christ had first approached him.

312. Next, the second preamble is set down, namely the fast, and when he had fasted, which fits both with the past and with the future: the past, because one fittingly fasts after baptism, since there is no leisure to be idle after baptism, but one should practice good works; for you, brethren, have been called unto liberty (Gal 5:13), but there is no true liberty in pursuing a carnal life.

Likewise, it fits with the future that he who was about to be tempted by the devil should hunger, because this kind is not cast out except by prayer and fasting (Matt 17:20).

Forty days. This should be understood literally. And he adds and forty nights lest someone should think that he was allowed to eat at night, as the Saracens do.

313. And one should know that this number is prefigured in the Old Testament in Moses and Elias (Exod 24:18: 1 Kgs 19:8). And a mystery is hidden in this, because such a number arises from ten multiplied by four. The ten signifies the law, because the whole law is contained in ten precepts. The four signifies the composition of the body, because the body is composed out of four elements. Since therefore we transgress the divine law at the suggestion of the body, it is just that we afflict our body for forty days.

Further, according to Gregory, this number is set up by the Church for fasting, because this way we spend a tenth part 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, six days being excluded. And for this reason the middle days were added by certain men in ancient times, who fasted until the midnight of the holy Sabbath.

314. Third, it adds that afterwards he was hungry. This is not written about Moses and Elias, who were men; but Christ desired to hunger, to demonstrate his humanity, because otherwise the devil would not have dared to approach to tempt him. Being made in the likeness of men, and in habit found as a man (Phil 2:7).

315. Next, the attack of temptation is set down; and it is threefold.

First, concerning gluttony;

second, concerning vainglory;

third, concerning ambition;

He treats the second at, then the devil took him up into the holy city. And the third at, again the devil took him up onto a very high mountain.

Concerning the first, he does two things:

first, he shows the attack of the devil;

second, how Christ responded, at who answered.

316. And the tempter coming said. For he was able to bring it about that he should approach Jesus in some bodily form.

And there are three temptations, for God tempts in order to instruct; God tempted Abraham (Gen 22:1). Sometimes a man tempts in order to learn, as the queen of Saba tested Solomon, where it says 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 (1 Kgs 10:1). The devil tempts in order to deceive; lest perhaps he that tempts should have tempted you, and our labor should be made vain (1 Thess 3:5). Whoever wants to test something concerning science, first tests about the most general things. Now, the most common vices of the whole human race are the vices of the body, and principally gluttony. Again, he who wishes to besiege a castle begins at the weakest part; now a man has two parts, the bodily and the spiritual. The devil always tempts from the weaker part, and hence he tempts first concerning the bodily vices, as is evident in the first parent, whom he first tempted concerning gluttony.

317. But one should note his marvelous cunning in tempting: if you are the Son of God; for he tempted so directly concerning one thing, because he was tempting indirectly concerning another. Hence in the case of the first man he suggested that he eat of the tree, which pertained to a bodily sin directly; but he secretly led him on to arrogance and greed, which are spiritual sins. Hence he said, you will be as gods (Gen 3:5). Thus in the case of Christ, he had heard that the Christ was to come into the world, and this man seemed to be the Son of God; but he had come in a state of uncertainty, wondering whether this man was he of whom it had been prophesied, because he found nothing in him; for the prince of this world comes, and in me he has not any thing (John 14:30).

Hence he suggested that which is delightful to a hungry man, and likewise he led him on to desire the things of God; and this is if you are the Son of God, command that these stones become bread. *His word is full of power (*Eccl 8:4); and: by the word of the Lord the heavens were established; and all the power of them by the spirit of his mouth (Ps 32:6). So he was able to change a stone by his word. Therefore he wished to incline him toward this deed, which if he had done, he would have known him to be the Son of God; if not, he was leading him toward arrogance.

318. And one should note that there are many men who consent to bodily sins, reckoning that they should not lose the spiritual state. But if a man were not to lose spirituality by the fact that he is tempted and consents, the temptation would be a trivial one. Thus the devil wished to persuade the woman, and Christ, promising spiritual things.

319. Who answered and said: it is written, ‘not in bread alone does man live’. Three lessons are given in this reply, which the one tempted should follow.

First, that one should turn back to the medicine of Scripture; your words have I hidden in my heart, that I may not sin against you (Ps 118:11). Hence he said, it is written.

The second lesson is that a man should do nothing according to the judgment of the devil. Vegetius: the wise king should never do anything according to the judgment of his enemy, even if it seems good. And therefore the Lord, while he was able to change the stones into bread without sin, did not want to, because the devil suggested it.

The third is that one should not perform useless work just to show his own strength, because this is vanity.

320. Who answered and said: it is written, ‘not in bread alone does man live.’

One should notice that the devil presses for two things: first, to lead him into a desire for fleshly things, and likewise into presumption. Against both, however, Christ first avoids boasting: as though to say, you call me the Son of God; I call myself a man; hence, ‘not in bread alone does man live.’ Likewise, the devil drew him toward a desire for fleshly things: command that these stones become bread. Here he draws himself to a desire for spiritual things: ‘but in every word that proceeds from the mouth of God.’ As though to say: the bodily life is not so much to be desired as the spiritual life, which is preserved by spiritual food, ‘but in every word that proceeds from the mouth of God.’ Lord, to whom will 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 (Ps 118:93).

And he says, ‘in 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; and if you will separate the precious from the vile, you will 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., the command of God can preserve one without any food.

321. Then the devil took him up into the holy city. The first temptation having been set down, now the second is set down, namely concerning vainglory. And the order is fitting, because after the devil saw himself defeated in bodily vice, he tempted concerning vainglory, or pride, because pride lies in ambush for good works, that they may be destroyed, as Augustine says in his Regula.

Concerning this temptation, then, he does three things:

first, the place of the temptation is set down;

second, the attack or attempt of temptation, at if you are the Son of God, cast yourself down;

third, the Christ’s resistance, at Jesus said to him.

322. But one should know that Luke sets down the third temptation here the other way around; but there is no force to this objection, according to Augustine, because everything told here is also told in Luke, nor is it set down here or in Luke which one happened first or second. Rabanus indeed says that Luke attends to the order of history, and so he set this down in order in which it happened. Matthew however followed the nature of the temptation, because after the temptation concerning gluttony, and concerning vainglory, there follows the temptation concerning ambition. For Adam was tempted in this way: first, concerning gluttony, hence: for in whatever day you will eat of it, thou will die the death (Gen 2:17); second, concerning glory, you will be as Gods (Gen 3:5); third, concerning greed, or ambition, knowing good and evil.

323. But why does it say, then the devil took him up? For this word took implies force.

And Jerome responds that the Evangelist says this according to the devil’s opinion, because what Christ put up with out of virtue, the devil took as though he had done by his own power.

324. He says, the holy city, either because holy things were done there, namely the temporal sacrifices, and suchlike, or he says it because of the holiness of the fathers of those who were there. Hence he calls it holy by an ancient custom, although it ceased to be so; how is the faithful city, that was full of judgment, become a harlot? (Isa 1:21). But later it says, after this you will be called the city of the just, a faithful city (Isa 1:26).

325. But one should know that it is said: he was in the desert forty days and forty nights, and was being tempted by satan (Mark 1:13), on the basis of which it seems that all the temptations happened in the desert. Therefore what is said here does not seem to be true, then the devil took him up.

And there are two responses to this. Some say that all the temptations happened in the desert, and that they happened according to a vision of the imagination, namely that Christ was imagining it to be so, he himself permitting it. Others say that they happened according to a bodily vision, and that the devil appeared to him in a bodily form. This seems to be implied, because it says that the devil took him up into the holy city. Some say that this related to the desert, because Jerusalem was deserted by God.

But one should say better that what is said in Mark is not to be understood such that all the temptations happened in the desert, nor does he even say that, but that he was tempted by satan (Mark 1:13). And so one should know that the first temptation was in the desert, the other two outside the desert.

326. But it is asked how he was taken up. They say that he carried him upon himself. Others say, and better, that he induced him to go by exhortation; and Christ went into Jerusalem by the arrangement of his own wisdom.

327. And set him upon the pinnacle of the temple. One should know that it is written that Solomon made the temple with three stories and a flat roof, and a certain pinnacle next to the temple through which men could go up (1 Kgs 6). And it says here about this pinnacle, and set him upon the pinnacle of the temple. Now, whether he went into the first, or the second, or the third, is not said here; but it is certain that he went up something.

328. But would not men have seen when the devil carried Christ?

It should be said, according to those who say that he carried him, that Christ made it happen by his own power that he could not be seen. Or it should be said that the devil was in the figure of a man, and it was normal that men should go up in this way.

329. And said to him: if you are the Son of God, cast yourself down. The devil always strikes with two arrows: for on the one hand he leads him to vainglory, on the other hand to homicide; and this is if you are the Son of God, cast yourself down.

But certainly this sequence of actions did not fit with Christ, because it befit Christ to ascend; and no man has ascended into heaven, but he that descended from heaven, the Son of man who is in heaven (John 3:13). And he says, cast, because his intention is always to throw down, just as he himself was thrown down; and his tail drew the third part of the stars of heaven, and cast them to the earth (Rev 12:4).

The devil also knew his own weakness, because no one but the willing is conquered by him; hence he says, cast, not fall; bow down, that we may go over (Isa 51:23).

330. But why upon the pinnacle? The Gloss: because they were teaching in that place. Hence it signifies that the devil tempts the great concerning vainglory. Against which the Apostle says, nor sought we glory of men, neither of you, nor of others (1 Thess 2:6). And he says, cast yourself down, because men who seek glory must, to that degree, convince others that they display the sonship of God as humble in many things; and for this reason Cicero says in the book On Offices: the desire of glory should be avoided, for it steals away that liberty of soul for which every struggle of the great souled man should be.

331. Next, the devil brings in a Scriptural text, for it is written. And he uses this text not to teach, but to deceive; and this argument is taken up, because just as he transforms himself into an angel of light, so also do his servants, who use the authority of Sacred Scripture to deceive the simple; which the unlearned and unstable wrest, as they do also the other Scriptures, to their own destruction (2 Pet 3:16). Hence the devil prefigures this in himself, as in the head. ‘That he has given his angels charge over you.’

332. Note that someone may twist the authority of Sacred Scripture in three ways. Sometimes as when it speaks about one thing, and is explained as about another, like if it speaks about one just man, and is explained as about Christ; e.g., he that could have transgressed, and has not transgressed: and could do evil things, and has not done them (Sir 31:10). Likewise, the Father is greater than I (John 14:28), this is said of Christ according as he is a man. Hence if it is explained of him according as he is the Son of God, the Scriptural text is twisted. The devil speaks here of the ‘angels’ in this way, because the Psalm says this about the members of Christ (Ps 90), who need the protection of the angels, which is clear, because it adds below, ‘lest perhaps you offend’; for this cannot be said of Christ, because he could not have given offense by occasion of some sin.

The second way a Scriptural text is twisted is when someone brings in a text to something for which it is not a text; like Proverbs and: but if your enemy be hungry, give him to eat; if he thirst, give him to drink (Prov 25:21: Rom 12:20). For if someone does this to someone so that he will be punished by God, he does this contrary to the sense of the text. The devil did exactly this, because the Scriptures meant that the just man is protected by the angels in such a way that he does not fall into danger; a helper in due time in tribulation (Ps 9:10). But the devil expounds it that a man should throw himself into danger, which is to tempt God.

The third way is when someone accepts from the Scriptural text what is in his favor, and dismisses that which is contrary to him, which is the custom of heretics. Thus the devil does here, because he dismissed that which is added below, which was against him, namely, you will walk upon the asp and the basilisk: and you will trample under foot the lion and the dragon (Ps 90:13). Hence he is made the exemplar of all twisting of the Scriptures.

333. Jesus said to him. He defends himself, not by violence, but by wisdom; no evil can overcome wisdom (Wis 7:30). And so he sets against this Scriptural text a second Scriptural text which explains the one before; as though to say, you say that I should throw myself down, that I may see whether God will save me; but this is prohibited in the Scriptures. Hence, you shall not tempt the Lord your God (Deut 6:16).

Or in another way, you tempt, and by tempting you act against the Scriptural text; but he who acts against the Scriptural text should not use the authority of Sacred Scripture. And Scripture says, ‘you shall not tempt.’ But you tempt the Lord your God, whom I am; you call me Master, and Lord; and you say well, for so I am (John 13:13). Yet the first is more literal.

334. Next, the third temptation is set down, namely concerning ambition, or concerning greed; hence, again the devil took him up. And

the attack of the temptation is set down;

second, Christ’s resistance, at then Jesus said to him: begone, satan.

Now, the devil tempts in two ways, by deed and by word; hence, all these will I give you.

In the deed, there are two things to be considered, because

first, he takes him up onto the mountain;

second, he shows him all the kingdoms of the world.

335. He says then, again the devil took him up. The taking up was discussed above; but this, namely onto a very high mountain, can be explained in two ways. Rabanus says that this mountain was in the desert, because according to him all the temptations happened in the desert. It is called high in comparison to the others which were in the area.

But Chrysostom says that he led him to the highest mountain in the world; and this seems to correspond with the text, since it says very high. Moreover, in this is signified that the devil always rouses one to pride, just as he himself is proud; give glory to the Lord your God, before it is dark, and before your feet stumble upon the dark mountains (Jer 13:16). Hence it also says mountain; for behold I will call together all the families of the kingdoms of the north: says the Lord (Jer 1:15).

336. And showed him all the kingdoms of the world.

One should know that the kingdom of the world is taken in two ways. First, spiritually; and thus the devil is said to reign in it. Now is the judgment of the world: now will the prince of this world be cast out (John 12:31). Second, the kingdom of the world is said literally, according as one man reigns over another.

To some, what is said here seems to be said about the kingdom of the devil; hence, and showed him all the kingdoms of the world, namely over which he was reigning, and the glory of them, because when he reigns perfectly over men, he makes them to glory as well. Who are glad when they have done evil, and rejoice in most wicked things (Prov 2:14); why do you glory in malice, you who are mighty in iniquity? (Ps 51:3). And this is the last step of sin.

Others explain this as about a bodily kingdom.

337. But then it is asked how he could show him all the kingdoms of the world.

Remigius says that it was miraculous, because he showed all the kingdoms in a sweep of the eye, just as it is written about Blessed Benedict, that the whole world was shown to him in one glance.

But one should know that these two do not seem to be good explanations, because then it would not be necessary to say that the devil took him up into a very high mountain; because all this could have happened in a valley. Hence Chrysostom says otherwise: showed him, not that he showed him the particular kingdoms, but at what part a particular kingdom would be; and not only this, but he showed 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); whose glory is in their shame; who mind earthly things (Phil 3:19).

338. And said to him: all these will I give you, if falling down you will adore me. He does two things in these words: he promises one thing, and asks for another: in the promise is a lie; in the request, pride.

In the first temptation, the devil had investigated whether he was the Son of God; and believing he had discovered that he was not, he says, all these will I give you; here is the lie, because these were not in his power. By me kings reign, and lawgivers decree just things (Prov 8:15). Till the living know that the Most High rules in the kingdom of men; and he will give it to whomever it will please him (Dan 4:14); otherwise he would not have said, all these will I give you, 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).

He asks for another thing. Hence, if falling down you will adore me.

339. Notice three things. First, that the devil persists in that which he desired at 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 (Isa 14:13–14). And on account of this he leads men to idolatry, wishing to seize what is God’s for himself.

Likewise, notice that no one adores the devil unless he falls, just as he himself fell; all the nations, tribes, and languages fell down and adored the golden statue (Dan 3:7). And this is why he says, if falling down you will adore me.

Third, notice that this is greed. Hence he promises a kingdom, in which is understood the abundance of riches, and superiority of honor. And he asks that he fall, because the ambitious always humble themselves further than is due. Hence Ambrose: ambition has a native danger; it is bent down to service, it may be given to honor, and when it wishes to be lofty, it becomes abject.

340. Next, the seizing of the enemy is set down; hence, then Jesus said to him. And concerning this he does two things:

first, he represses the temptation;

second, he brings in an authority, at for it is written.

341. It says then, Jesus said to him.

Notice that Christ had listened to many insults, but was not troubled. But this, if falling down you will adore me, he did not put up with, because the former things were insulting to himself, but this was insulting to God. Hence Chrysostom: one’s own injury should be tolerated; to ignore the insult of God is greatly impious. And therefore 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 Kgs 19:10); for the zeal of your house has eaten me up (Ps 68:10).

Similarly, notice that it is not in the power of the devil to tempt as much as he wishes, but only so much as God permits; hence he says, begone, as though to say, I do not wish you to tempt any more. 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 Cor 10:13); here you will come, and will go no further, and here you will break your swelling waves (Job 38:11).

342. And one should note that the Lord said similar words, as it were, to Peter (Matt 16:23). But there he said, go behind me. Hence the thought there and here is different; because satan is interpreted as ‘adversary’. Therefore the Lord willed that Peter, who wished to impede the passion, should go behind him; but here he says only, begone, because the devil cannot follow him. And therefore he says, begone, namely to hell; depart from me, you cursed, into everlasting fire which was prepared for the devil and his angels (Matt 25:41).

343. It is written (Deut 6:16). He frequently brings in such texts from Deuteronomy, to indicate that the teaching of the New Testament is signified by Deuteronomy.

That which follows, ‘the Lord your God’, can be brought in two ways. First, as though to say, you devil, you say that falling down I should adore you, but the law says ‘you shall adore the Lord your God.’ Hence it can be brought in for this conclusion, that a mere man ought not be adored. Or, it should be taken such that he speaks of himself as though of God, ‘the Lord your God shall you adore’, as though to say, you ought rather to adore me, than the other way around, because it is written.

Yet the first is more literal.

344. And note that he says two things, namely ‘shall you adore’, and ‘shall you serve’, and there is a difference between these. For a man should relate himself to God in two ways, because he should be subject to him, and should raise himself to him as to the last end.

As regards the first, we owe him every obedience; we ought to obey God, rather than men (Acts 5:29). For we are subject to him when we do his every will.

Moreover, we are raised to God in two ways, because sometimes we draw ourselves toward him; come to him and be enlightened: and your faces will not be confounded (Ps 33:6); sometimes we draw others toward him; for we are God’s coadjutors (1 Cor 3:9). We point to either of these ways sensibly, because when we bow down, we remind ourselves that we should be subject to God; and so he says, the Lord your God; all nations will serve him (Ps 71:11). Likewise, by the fact that we offer sacrifices and praise, we indicate that we should raise our mind to him; and servitude pertains to this, and this is him only will you serve.

And there are two servitudes. There is a certain servitude which is due to God alone, and this is called ‘latria’ in Greek; and this is twofold. For a certain ‘latria’ is the adoration which is owed to God alone, which is that he be served above all; another servitude is that we should tend toward him as unto the last end, for there is an adoration or servitude which is only of subjects, as when inferiors serve superiors; let every soul be subject to higher powers (Rom 13:1). But one ought not to obey man above all, because one ought never to obey him contrary to God. Likewise, there is no creature which one ought to hold as a last end; put not your trust in princes: in the children of men, in whom there is no salvation (Ps 145:2–3). Cursed be the man that trusts in man (Jer 17:5). There is also a second servitude, which is owed to superiors, which is called ‘dulia’ in Greek.

345. Next, Christ’s victory is set down, and it is implied in two things. In the devil’s retreat, then the devil left him. Resist the devil, and he will fly from you (Jas 4:7).

And just as it was customary among the ancients that when someone had a victory, he was revered, so here Christ’s triumph is celebrated by the angels. Hence, and behold angels came and ministered to him. It does not say descended, because they were always with him, even if they had withdrawn for a time by his will, so that the devil might have a place for tempting. For they ministered to him in exterior things, namely in miracles, and other corporeal things which come about by the mediation of angels, for he needed nothing in interior things.

In this it is indicated that men who conquer the devil merit the service of angels; and it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom (Luke 16:22).

And one should know that the devil left Christ only for a time, because afterwards he used the Jews as though his own members, to attack him.