Opening
Matthew 4:1.
Matt. IV. 1.
Then Jesus was led by the Spirit into the wilderness to be tempted by the devil.
Then was Jesus led up of the Spirit into the wilderness, to be tempted of the devil.
Then. When? After the descent of the Spirit, after the voice that came from above and said, "This is My Beloved Son, in whom I am well pleased." And what was remarkable—it was by the Holy Spirit, for this is what he says here: the Spirit led Him up. Since He did and underwent all things for our instruction, He allows Himself to be led up there and to struggle against the devil. He does this so that each person who is baptized, if they face greater temptations after their baptism, will not be troubled as if something unexpected is happening, but will continue to endure everything nobly, as though it were occurring in the natural course of things.
Then. When? After the descent of the Spirit, after the voice that was borne from above, and said, This is My Beloved Son, in whom I am well pleased. And what was marvellous, it was of the Holy Spirit; for this, he here says, led Him up. For since with a view to our instruction He both did and underwent all things; He endures also to be led up there, and to wrestle against the devil: in order that each of those who are baptized, if after his baptism he have to endure greater temptations may not be troubled as if the result were unexpected, but may continue to endure all nobly, as though it were happening in the natural course of things.
Yes, because you took up arms not to remain idle, but to fight. For this reason God does not prevent temptations when they come upon you: first, to teach you that you have become much stronger; second, so that you may remain humble and not be lifted up even by the greatness of your gifts, since temptations have the power to restrain you; moreover, so that the wicked demon, who for a time doubts whether you have abandoned him, may through the test of temptations be fully convinced that you have completely forsaken and departed from him; fourth, so that you may in this way be made stronger and better forged than any steel; fifth, so that you may obtain a clear proof of the treasures entrusted to you.
Yea, for therefore you took up arms, not to be idle, but to fight. For this cause neither does God hinder the temptations as they come on, first to teach you that you have become much stronger; next, that you may continue modest neither be exalted even by the greatness of your gifts, the temptations having power to repress you; moreover, in order that that wicked demon, who is for a while doubtful about your desertion of him, by the touchstone of temptations may be well assured that you have utterly forsaken and fallen from him; fourthly, that you may in this way be made stronger, and better tempered than any steel; fifthly, that you may obtain a clear demonstration of the treasures entrusted to you.
The devil would not attack you unless he saw that you had been raised to greater honor. This is why, for instance, he attacked Adam from the beginning—because he saw him enjoying great dignity. For the same reason he set himself against Job—because he saw him crowned and proclaimed by the God of all.
For the devil would not have assailed you, unless he had seen you brought to greater honor. Hence, for example, from the beginning, he attacked Adam, because he saw him in the enjoyment of great dignity. For this reason he arrayed himself against Job, because he saw him crowned and proclaimed by the God of all.
How then does He say, "Pray that you enter not into temptation" (Matthew 26:41)? For this reason the text does not show you Jesus simply going up, but being led up according to the principle of the Economy. By this it is signifying obscurely that we ought not to throw ourselves into temptation on our own, but when dragged into it, to stand firm courageously.
How then says He, Pray that you enter not into temptation. Matthew 26:41 For this cause he does not show you Jesus simply going up, but led up according to the principle of the Economy; signifying obscurely by this, that we ought not of ourselves to leap upon it, but being dragged thereto, to stand manfully.
And notice where the Spirit led Him after taking Him—not into a city and public square, but into a wilderness. That is, since He intended to draw the devil to Himself, He gives him an opportunity not only through His hunger, but also through the place. For the devil attacks most especially when he sees people left alone and by themselves. This is exactly what he did to the woman in the beginning, having caught her alone and finding her apart from her husband. Just as when he sees us with others and gathered together, he is not equally bold and does not launch an attack. Therefore we have the greatest need for this very reason to be assembling together continually, so that we may not be vulnerable to the devil's attacks.
And see whither the Spirit led Him up, when He had taken Him; not into a city and forum, but into a wilderness. That is, He being minded to attract the devil, gives him a handle not only by His hunger, but also by the place. For then most especially does the devil assail, when he sees men left alone, and by themselves. Thus did he also set upon the woman in the beginning, having caught her alone, and found her apart from her husband. Just as when he sees us with others and banded together, he is not equally confident, and makes no attack. Wherefore we have the greatest need on this very account to be flocking together continually, that we may not be open to the devil's attacks.
After finding Him in the wilderness—a truly desolate wilderness, as Mark has shown by saying He was with the wild beasts—notice how much cunning and wickedness the devil displays as he approaches, and what kind of opportunity he waits for. He comes to Him not during His fast, but during His hunger. This teaches you what a great good fasting is, how it is a most powerful shield against the devil, and that after baptism, people should give themselves not to luxury and drunkenness and lavish meals, but to fasting. For this reason Christ Himself fasted, not because He needed it Himself, but to instruct us. Just as our sins before baptism came about through serving the stomach—like a doctor who heals a sick person and then forbids him from doing the things that caused his illness—so we see here that He Himself introduced fasting after baptism. Indeed, Adam was cast out of paradise through lack of self-control regarding food; this same cause produced the flood in Noah's time and brought down the thunderbolts on Sodom. For although there was also a charge of sexual immorality, nevertheless this was the root from which each of those punishments grew. Ezekiel also indicated this when he said, "But this was the iniquity of Sodom, that she became arrogant in pride and in fullness of bread, and in abundance of luxury." Likewise, the Jews also committed the greatest wickedness, being driven to transgression by their drunkenness and indulgence.
2. Having then found Him in the wilderness, and in a pathless wilderness (for that the wilderness was such, Mark has declared, saying, that He was with the wild beasts Mark 1:13), behold with how much craft he draws near, and wickedness; and for what sort of opportunity he watches. For not in his fast, but in his hunger he approaches Him; to instruct you how great a good fasting is, and how it is a most powerful shield against the devil, and that after the font, men should give themselves up, not to luxury and drunkenness, and a full table, but to fasting. For, for this cause even He fasted, not as needing it Himself, but to instruct us. Thus, since our sins before the font were brought in by serving the belly: much as if any one who had made a sick man whole were to forbid his doing those things, from which the distemper arose; so we see here likewise that He Himself after the font brought in fasting. For indeed both Adam by the incontinence of the belly was cast out of paradise; and the flood in Noah's time, this produced; and this brought down the thunders on Sodom. For although there was also a charge of whoredom, nevertheless from this grew the root of each of those punishments; which Ezekiel also signified when he said, But this was the iniquity of Sodom, that she waxed wanton in pride and in fullness of bread, and in abundance of luxury. Ezekiel 16:49 Thus the Jews also perpetrated the greatest wickedness, being driven upon transgression by their drunkenness and delicacy. Isaiah 5:11-12
On this account, He too fasts for forty days, showing us the remedies for our salvation. Yet He goes no further, lest the excessive greatness of the miracle should undermine the truth of His Economy. For as things are, this cannot happen, since both Moses and Elijah, who came before Him, were able to reach such a long period of time, strengthened by the power of God. And if He had gone further, this among other things would have made His assumption of our flesh seem unbelievable to many.
On this account then even He too fasts forty days, pointing out to us the medicines of our salvation; yet proceeds no further, lest on the other hand, through the exceeding greatness of the miracle the truth of His Economy should be discredited. For as it is, this cannot be, seeing that both Moses and Elias, anticipating Him, could advance to so great a length of time, strengthened by the power of God. And if He had proceeded farther, from this among other things His assumption of our flesh would have seemed incredible to many.
Having fasted for forty days and just as many nights,
Having then fasted forty days and as many nights,
He became hungry afterward, affording the devil a point to grasp and approach, so that through actual combat He might show how to prevail and be victorious. Wrestlers do the same thing: when teaching their students how to prevail and overcome, they willingly enter the arena with others, providing their students the means to see and learn the method of victory through watching their opponents. The same thing happened here. For since it was His will to draw the devil forward, He both made His hunger known to him and waited for his approach, and as He waited for him, He struck him down once, twice, and three times, with the ease that befitted Him.
He was afterwards an hungered; Matthew 4:2 affording him a point to lay hold of and approach, that by actual conflict He might show how to prevail and be victorious. Just so do wrestlers also: when teaching their pupils how to prevail and overcome, they voluntarily in the lists engage with others, to afford these in the persons of their antagonists the means of seeing and learning the mode of conquest. Which same thing then also took place. For it being His will to draw him on so far, He both made His hunger known to him, and awaited his approach, and as He waited for him, so He dashed him to earth, once, twice, and three times, with such ease as became Him.
But so that we don't diminish your benefit by rushing through these victories, let us start from the first attack and examine each one with careful attention.
3. But that we may not, by hurrying over these victories, mar your profit, let us begin from the first assault, and examine each with exact care.
After He was hungry, it says, "The tempter came and said to Him, 'If You are the Son of God, command that these stones become bread.'" (Matthew 4:3)
Thus, after He was an hungered, it is said, The tempter came, and said to Him, If You are Son of God, command that these stones be made bread. Matthew 4:3
The devil had heard the voice from heaven declaring, "This is My beloved Son," and had also heard John's powerful testimony about Him. Then he saw Him hungry. This left him confused. He could not believe Jesus was merely a man because of what had been said about Him, yet he could not accept that He was the Son of God when he saw Him experiencing hunger. In his confusion, he spoke ambiguously. Just as he had done with Adam in the beginning—pretending things that were not true in order to learn what was true—so here too, not clearly understanding the ineffable mystery of the Economy (God's plan of salvation), nor who this person was who had come, he tried to set new traps, hoping to discover what was hidden and unclear. What did he say? "If You are Son of God, command that these stones be made bread." He did not say "because you are hungry," but rather "if You are Son of God," thinking he could deceive Him with flattery. This is why he said nothing about the hunger—so he would not appear to be pointing it out and reproaching Him. Not understanding the greatness of the Economy that was unfolding, he thought hunger would be disgraceful to Him. So, using cunning flattery, he mentioned only His dignity.
For, because he had heard a voice borne from above, and saying, This is My beloved Son; and had heard also John bearing so large witness concerning Him, and after that saw Him an hungered; he was thenceforth in perplexity, and neither could believe that He was a mere man, because of the things spoken concerning Him; nor on the other hand receive it that He was Son of God, seeing Him as he did in hunger. Whence being in perplexity he utters ambiguous sounds. And much as when coming to Adam at the beginning, he feigns things that are not, that he may learn the things that are; even so here also, not knowing clearly the unutterable mystery of the Economy, and who He may be that has come, he attempts to weave other nets, whereby he thought to know that which was hidden and obscure. And what says he? If You are Son of God, command that these stones be made bread. He said not, because you are an hungered, but, if Thou be Son of God; thinking to cheat Him with his compliments. Wherefore also he was silent touching the hunger, that he might not seem to be alleging it, and upbraiding Him. For not knowing the greatness of the Economy which was going on, he supposed this to be a reproach to Him. Wherefore flattering Him craftily, he makes mention of His dignity only.
What then does Christ say? To deflate his pride and to show that there was nothing shameful in what had happened, nor anything unfitting to His wisdom, He brings forward and sets forth what the other had passed over in silence to flatter Him, saying, "Man shall not live by bread alone."
What then says Christ? To put down his pride, and to signify that there was nothing shameful in what had happened, nor unbecoming His wisdom; that which the other had passed over in silence to flatter Him, He brings forward and sets it forth, saying, Man shall not live by bread alone. Matthew 4:4
Christ begins with the need for food. But notice, I ask you, the cunning of that wicked demon, and where he begins his attacks, and how he does not forget his characteristic technique. For by the same means he cast out the first man and surrounded him with thousands of other evils, by the same means here too he weaves his deception—I mean, with lack of self-control regarding the belly. So even now one can hear many foolish people speak thousands of sinful words because of the belly. But Christ, to show that the virtuous person is not forced even by this tyranny to do anything shameful, first hungers, then does not submit to what is commanded Him, teaching us to obey the devil in nothing. Thus, because the first man did by this means both offend God and transgress the law, Christ teaches you even more strongly: even if what the devil commands is not a transgression, still do not obey him.
So that He begins with the necessity of the belly. But mark, I pray you, the craft of that wicked demon, and whence he begins his wrestlings, and how he does not forget his proper art. For by what means he cast out also the first man, and encompassed him with thousands of other evils, with the same means here likewise he weaves his deceit; I mean, with incontinence of the belly. So too even now one may hear many foolish ones say their bad words by thousands because of the belly. But Christ, to show that the virtuous man is not compelled even by this tyranny to do anything that is unseemly, first hungers, then submits not to what is enjoined Him; teaching us to obey the devil in nothing. Thus, because the first man did hereby both offend God, and transgress the law, as much and more does He teach you:– though it be no transgression which he commands, not even so to obey.
And why do I speak only of transgression? Even if the devils suggest something useful, He says, do not listen to them even then. For example, He silenced those demons who proclaimed Him the Son of God. And Paul also rebuked them when they cried out this same thing; yet what they said was beneficial. But he dishonored them all the more and blocked their plot against us, driving them away even when they preached doctrines of salvation, closing their mouths and commanding them to be silent.
And why say I, transgression? Why, even though something expedient be suggested by the devils, do not thou, says He, even so give heed unto them. Thus, for instance, He stopped the mouths of those devils also, proclaiming Him Son of God. And Paul too again Acts 16:18 rebuked them, crying this self-same thing; and yet what they said was profitable; but he more abundantly dishonoring them, and obstructing their plot against us, drove them away even when doctrines of salvation were preached by them, closing up their mouths, and bidding them be silent.
And that is why He did not consent to what was said in this case either. But what does He say? Man shall not live by bread alone. His meaning is this: God is able to nourish a hungry person even by a word. He brings a testimony from the ancient Scripture and teaches us that even if we hunger, or whatever we may suffer, we must never fall away from our Lord.
And therefore neither in this instance did He consent to what was said. But what says He? Man shall not live by bread alone. Now His meaning is like this: God is able even by a word to nourish the hungry man; bringing him a testimony out of the ancient Scripture, and teaching us, though we hunger, yea, whatever we suffer, never to fall away from our Lord.
But if someone says that He still should have displayed Himself, I would ask him: with what purpose and for what reason? For the other did not speak this way so that he might believe, but so that he might, as he thought, argue Him into unbelief. Since the first of mankind were deceived and argued into unbelief by him in this same way, by not putting earnest faith in God. For he promised them the opposite of what God had said, puffed them up with empty hopes, brought them to unbelief, and so cast them out of the blessings they actually possessed. But Christ shows that He did not consent, either to him then or afterward to the Jews who were his allies, in their demand for signs. He consistently instructs us that whatever we may have the power to do, we should do nothing pointlessly or at random, nor should we obey the devil even when need presses us.
But if a man say, still He should have displayed Himself; I would ask him, with what intent, and for what reason? For not at all that he might believe did the other so speak, but that he might, as he thought, over-argue Him into unbelief. Since the first of mankind were in this way beguiled and over-argued by him, not putting earnest faith in God. For the contrary of what God had said he promised them, and puffed them up with vain hopes, and brought them to unbelief, and so cast them out of the blessings they actually possessed. But Christ signifies Himself not to have consented, either to him then or afterwards to the Jews his partisans, in their demand of signs: invariably instructing us, whatever we may have power to do, yet to do nothing vainly and at random; nor even when want urges to obey the devil.
What then does this accursed one do? Having been defeated and unable to persuade Him to do what he wanted, even when pressed by such severe hunger, he moves on to another thing, saying,
4. What then does this accursed one? Overcome, and unable to persuade Him to do his bidding, and that when pressed by such violent hunger, he proceeds to another thing, saying,
If You are the Son of God, throw Yourself down, for it is written, "He shall give His angels charge concerning You, and in their hands they shall bear You up." Matthew 4:6
If You are Son of God, cast Yourself down; for it is written, He shall give His angels charge concerning You, and in their hands they shall bear You up. Matthew 4:6
What is the reason that at each temptation he adds this, "If You are Son of God"? Much the same as he did in that earlier case, he does also at this time. That is, just as he then slandered God, saying, "In the day you eat, your eyes shall be opened," thereby intending to signify that they were deceived and tricked, and had received no benefit, even so in this case also he suggests this same thing, saying: God has called You Son in vain and has deceived You by His gift; for if this is not so, give us some clear proof that You are of that power. Then, because Christ had reasoned with him from Scripture, he also brings in a testimony of the prophet.
What can the reason be, that at each temptation He adds this, If You are Son of God? Much the same as he did in that former case, he does also at this time. That is, as he then slandered God, saying, In the day you eat, your eyes shall be opened; Genesis 3:5 thereby intending to signify, that they were beguiled and overreached, and had received no benefit; even so in this case also he insinuates this same thing, saying, in vain God has called You Son, and has beguiled You by His gift; for, if this be not so, afford us some clear proof that You are of that power. Then, because Christ had reasoned with him from Scripture, he also brings in a testimony of the prophet.
How then does Christ respond? He is not indignant or provoked, but with extreme gentleness He reasons with him again from the Scriptures, saying, "You shall not tempt the Lord your God." He is teaching us that we must overcome the devil not by miracles, but by forbearance and long-suffering, and that we should do nothing at all for display and vainglory.
How then does Christ? He is not indignant, nor provoked, but with that extreme gentleness He reasons with him again from the Scriptures, saying, You shall not tempt the Lord your God: Matthew 4:7 teaching us that we must overcome the devil, not by miracles, but by forbearance and long-suffering, and that we should do nothing at all for display and vainglory.
But notice his foolishness, even in the very testimony he produced. For while the testimonies cited by the Lord were both spoken with great appropriateness, his were chance and random sayings, nor did he bring forward that which applied to the matter at hand. For that it is written, "He shall give His angels charge concerning You," this surely is not advice to dash and toss oneself down headlong; and moreover, this was not even spoken concerning the Lord. However, Christ did not expose this at the time, although there was both insult in his manner of speech and great inconsistency. For no one requires these things of God's Son: but to cast oneself down is the part of the devil and of demons. Whereas God's part is to raise up even those who are down. And if He ought to have displayed His own power, it would not have been by casting and tossing Himself down at random, but by saving others. But to cast ourselves down precipices and into pits belongs properly to his troop. Thus, for example, the juggler among them does everywhere.
But mark his folly, even by the very testimony which he produced. For while the testimonies cited by the Lord were both of them spoken with exceeding fitness: his, on the other hand, were chance and random sayings, neither did he bring forward on his part that which applied to the matter in hand. For that it is written, He shall give His angels charge concerning You, this surely is not advice to dash and toss one's self down headlong; and moreover, this was not so much as spoken concerning the Lord. However, this for the time He did not expose, although there was both insult in his manner of speech, and great inconsistency. For of God's Son no man requires these things: but to cast one's self down is the part of the devil, and of demons. Whereas God's part is to raise up even them that are down. And if He ought to have displayed His own power, it would not have been by casting and tossing Himself down at random, but by saving others. But to cast ourselves down precipices, and into pits, pertains properly to his troop. Thus, for example, the juggler among them does everywhere.
Christ does not yet reveal Himself even when these things are said, but continues to speak with him for a while as a man. For the sayings "Man shall not live by bread alone" and "You shall not tempt the Lord your God" were appropriate for someone not greatly revealing Himself, but presenting Himself as one of the many.
But Christ, even when these things are said, does not yet reveal Himself, but as man for a while discourses with him. For the sayings, Man shall not live by bread alone; and, You shall not tempt the Lord your God, suited one not greatly revealing Himself, but representing Himself as one of the many.
But do not be surprised if, in his argument with Christ, he keeps shifting his position. For just as boxers, when they have received deadly blows, reel about drenched in blood and blinded, so he too, darkened by the first and second blows, speaks at random whatever comes to mind, and then proceeds to his third attack.
But marvel not, if he in reasoning with Christ oftentimes turn himself about. For as pugilists, when they have received deadly blows, reel about, drenched in much blood, and blinded; even so he too, darkened by the first and the second blow, speaks at random what comes uppermost: and proceeds to his third assault.
And he leads Him up onto a high mountain, and shows Him all the kingdoms, and says, "All these things I will give You, if You will fall down and worship me." Then He says, "Get behind me, Satan, for it is written, 'You shall worship the Lord your God, and Him only shall you serve.'"
5. And he leads Him up into a high mountain, and shows Him all the kingdoms, and says, All these things will I give You, if You will fall down and worship me. Then says He, Get behind me, Satan, for it is written, You shall worship the Lord your God, and Him only shall you serve. Matthew 4:8-10
Since Satan had now reached the point of sinning against the Father—claiming that everything belonging to the Father was his own and trying to make himself out to be God as creator of the universe—Christ rebuked him. But even then He did not rebuke him harshly, but simply said, "Get away from me, Satan," which had more the character of a command than a rebuke. For as soon as He said to him, "Get away from me," He caused him to flee, since Satan brought no other temptations against Him.
For since he was now come to sinning against the Father, saying, that all that is the Father's was his, and was endeavoring to make himself out to be God, as artificer of the universe; He then rebuked him: but not even then with vehemence, but simply, Get you hence, Satan; which itself had in it something of command rather than of rebuke. For as soon as He had said to him, Get you hence, He caused him to take to flight; since he brought not against Him any other temptations.
Luke says that the devil ended all temptation. It seems to me that by mentioning the chief temptations, he had spoken of all of them, as if the rest were also included in these. The things that form the substance of countless evils are these: being enslaved to the stomach, doing anything for vainglory, and being subject to the madness of wealth. That accursed one, understanding this, placed the most powerful of all last—I mean the desire for more. Though from the very beginning he was laboring to arrive at this point, he kept it for the end because it was stronger than the rest. This is indeed his method of attack: to apply last those things that seem most likely to defeat his opponent. He did this same sort of thing with Job as well. Therefore in this case too, having begun with motives that seem more base and weaker, he proceeds to the more compelling ones.
And how says Luke, that he ended all temptation. To me it seems that in mentioning the chief of the temptations, he had spoken of all, as though the rest too were included in these. For the things that form the substance of innumerable evils are these: to be a slave to the belly, to do anything for vainglory, to be in subjection to the madness of riches. Which accordingly that accursed one considering, set last the most powerful of all, I mean the desire of more: and though originally, and from the beginning, he was travailing to come to this, yet he kept it for the last, as being of more force than the rest. For in fact this is the manner of his wrestling, to apply those things last, which seem more likely to overthrow. And this sort of thing he did with respect to Job likewise. Wherefore in this instance too, having begun with the motives which seem to be viler and weaker, he goes on to the more prevailing.
How then are we to get the better of him? In the way that Christ taught us: by fleeing to God for refuge. We should not be depressed in times of famine, since we believe in God who is able to feed us even with a word. Nor should we test God when we receive good things from Him, but should be content with the glory that comes from above, caring nothing for the glory that comes from other people. In every situation we should despise what is beyond our need. For nothing makes us fall under the devil's power as much as craving for more and loving greed. We can see this even in what happens now. For even now there are those who say, "All these things I will give you, if you will fall down and worship"—people who are human by physis but have become his instruments. Since at that time too he approached Christ not only by himself but also through others. This is what Luke was showing when he said that the devil departed from Him for a season, indicating that afterward he approached Him through his own instruments.
How then are we to get the better of him? In the way which Christ that taught us, by fleeing to God for refuge; and neither to be depressed in famine, as believing in God who is able to feed even with a word; nor amidst whatever good things we may receive to tempt Him who gave them, but to be content with the glory which is from above, making no account of that which is of men, and on every occasion to despise what is beyond our need. For nothing does so make us fall under the power of the devil, as longing for more, and loving covetousness. And this we may see even by what is done now. For now also there are those who say, All these things will we give you, if you will fall down and worship; who are indeed men by nature, but have become his instruments. Since at that time too he approached Him, not by himself only, but also by others. Which Luke also was declaring, when he said, that he departed from Him for a season; showing that hereafter he approached Him by his proper instruments.
And, behold, angels came and ministered unto Him. Matthew 4:11 When the assault was going on, He did not allow them to appear, so that He would not drive away the prey. But after He had defeated him on every point and made him flee, then they appear. This is so you may also learn that after your victories which follow His pattern, angels will receive you too, applauding you and standing guard over you in all things. For example, angels take Lazarus away with them after the furnace of poverty and famine and all distress. As I have already said, Christ on this occasion shows many things that we ourselves are to enjoy.
And, behold, angels came and ministered unto Him. Matthew 4:11 For when the assault was going on, He suffered them not to appear, that He might not thereby drive away the prey; but after He had convicted him in all points, and caused him to take to flight, then they appear: that you also may learn, that after your victories which are copied from His, angels will receive you also, applauding you, and waiting as guards on you in all things. Thus, for example, angels take Lazarus Luke 16:22 away with them, after the furnace of poverty and of famine and of all distress. For as I have already said, Christ on this occasion exhibits many things, which we ourselves are to enjoy.
Since all these things have been done for you, follow and imitate His victory. And if anyone who serves that evil spirit approaches you and shows sympathy with his ways, mocking you and saying, "If you are so marvelous and great, move the mountain," do not be troubled or thrown into confusion. Instead, respond with gentleness and say something like what you have heard your Lord say: "You shall not tempt the Lord your God."
6. Forasmuch then as all these things have been done for you, emulate and imitate His victory. And should any one approach you of those who are that evil spirit's servants, and savor the things that be of him, upbraiding you and saying, If you are marvellous and great, remove the mountain; be not troubled, nor confounded, but answer with meekness, and say some such thing as you have heard your Lord say: You shall not tempt the Lord your God.
Or if he should offer you glory, power, and an endless amount of wealth, commanding you to worship him, stand firm once again. For the devil did not use these tactics against the common Lord of us all alone, but every day he also brings these same schemes to bear on each of His servants—not only in mountains and wildernesses, nor by himself, but likewise in cities, in marketplaces, and in courts of law, and even through our own relatives and other people. What then must we do? Disbelieve him completely, and stop our ears against him, and hate him when he flatters, and when he offers more, then all the more shun him. Because in Eve's case as well, when he was most lifting her up with hopes, he then cast her down and did her the greatest harm. Yes, for he is an enemy who cannot be reconciled, and he has taken up against us a war that allows for no treaty. And we are not as earnest for our own salvation as he is for our ruin. Let us then shun him, not with words only, but also with actions; not in mind only, but also in deed; and let us do none of the things he approves, for in this way we will do all those things which God approves. Yes, for he also makes many promises, not so that he may give, but so that he may take. He promises through plunder, so that he may deprive us of the kingdom and of righteousness; and he sets treasures in the earth as a kind of snare or trap, so that he may deprive us both of these and of the treasures in Heaven, and he wants us to be rich here, so that we may not be rich there.
Or should he, offering glory and dominion, and an endless amount of wealth, enjoin you to worship him, stand again manfully. For neither did the devil deal so with the common Lord of us all only, but every day also he brings these his machinations to bear on each of His servants, not in mountains only and in wildernesses, nor by himself: but in cities likewise, in market-places, and in courts of justice, and by means of our own kindred, even men. What then must we do? Disbelieve him altogether, and stop our ears against him, and hate him when he flatters, and when he proffers more, then so much the more shun him. Because in Eve's case also, when he was most lifting her up with hopes, then he cast her down, and did her the greatest evils. Yea, for he is an implacable enemy, and has taken up against us such war as excludes all treaty. And we are not so earnest for our own salvation, as he is for our ruin. Let us then shun him, not with words only, but also with works; not in mind only, but also in deed; and let us do none of the things which he approves, for so shall we do all those which God approves. Yea, for he makes also many promises, not that he may give, but that he may take. He promises by rapine, that he may deprive us of the kingdom, and of righteousness; and sets treasures in the earth as a kind of gins or traps, that he may deprive us both of these and of the treasures in Heaven, and he would have us be rich here, that we may not be rich there.
And if he cannot drive us from our place with wealth, he comes another way—the way of poverty, just as he did with Job. When he saw that wealth did him no harm, he weaves his traps through poverty, expecting to overcome him from that direction. But what could be more foolish than this? Since the person who has been able to bear wealth with moderation will much more bear poverty with manliness. And the one who does not desire riches when they are present will not seek them when they are absent, just as that blessed man did not. Instead, through his poverty he became even more glorious. For that wicked demon had power to deprive him of his possessions, but he not only could not take away his love toward God—he made it even stronger. And when he had stripped him of everything, he caused him to abound with more blessings. This is why he was perplexed. The more plagues he brought upon him, the mightier he saw him become. And so, as you know, when he had gone through everything and thoroughly tested his character, because he made no progress, he ran to his old weapon—the woman. He put on a mask of concern, painted a tragic picture of Job's calamities in the most pitiable tone, and pretended that he was introducing that deadly counsel for the removal of his suffering. But he did not prevail even then. That wondrous man perceived his bait and with great wisdom stopped the mouth of the woman who was speaking at his instigation.
And if he should not be able by wealth to cast us out of our portion there, he comes another way, the way of poverty; as he did with respect to Job. That is, when he saw that wealth did him no harm, he weaves his toils by poverty, expecting on that side to get the better of him. But what could be more foolish than this? Since he that has been able to bear wealth with moderation, much more will he bear poverty with manliness; and he who desires not riches when present, neither will he seek them when absent; even as that blessed man did not, but by his poverty, on the other hand, he became still more glorious. For of his possessions that wicked demon had power indeed to deprive him, but his love toward God he not only could not take away, but made it even stronger, and when he had stripped him of all, he caused him to abound with more blessings; wherefore also he was in perplexity. For the more plagues he brought upon him, the more mighty he then saw him become. And therefore, as you know, when he had gone through all, and had thoroughly tried his metal, because he made no way, he ran to his old weapon, the woman, and assumes a mask of concern, and makes a tragical picture of his calamities in most pitiable tone, and feigns that for removal of his evil he is introducing that deadly counsel. But neither so did he prevail; nay, for his bait was perceived by that wondrous man, who with much wisdom stopped the mouth of the woman speaking at his instigation.
Just as we must act in the same way: even if it's a brother, a trusted friend, a wife, or anyone else close to us whom the devil has entered into and through whom he speaks something inappropriate, we must not accept the advice because of the person speaking. Instead, because of the deadly counsel itself, we must turn away from the speaker. In fact, even now he does many such things and puts on a mask of sympathy, and while he appears to be friendly, he is pouring in his destructive words, which are worse than poisons. So just as it is the devil's role to flatter for evil purposes, it is God's role to discipline for our good.
Just so we likewise must act: though it be a brother, a tried friend, a wife, whom you will of those nearest to us, whom he has entered into, and so utters something not convenient, we must not receive the counsel for the person of him who so speaks, but for the deadly counsel turn away from the speaker. Since in fact now also he does many such things, and puts before him a mask of sympathy, and while he seems to be friendly, he is instilling his pernicious words, more grievous than poisons. Thus, as to flatter for evil is his part, so to chastise for our good, is God's.
Let us not be deceived, and let us not seek the easy life by every means. For it is said, "Whom the Lord loves, He chastens." Therefore, when we enjoy prosperity while living in wickedness, we should grieve most of all. We ought always to be afraid while we sin, but especially when we suffer no harm. For when God extracts our penalties little by little, He makes our payment for these things easy for us. But when He is patient with each of our negligences, He is storing up for us—if we continue in such things—a great punishment. For if affliction is necessary for those who do well, how much more for those who sin.
7. Let us not then be deceived, neither let us by every mean seek after the life of ease. For whom the Lord loves, it is said, He chastens. Hebrews 12:6 Wherefore when we enjoy prosperity, living in wickedness, then most of all should we grieve. For we ought ever to be afraid while we sin, but especially when we suffer no ill. For when God exacts our penalties little by little, he makes our payment for these things easy to us; but when he is long-suffering for each of our negligences, He is storing us up, if we continue in such things, unto a great punishment. Since, if for the well-doers affliction be a necessary thing, much more for them that sin.
Consider, for example, how much patience God showed toward Pharaoh, yet afterward Pharaoh suffered the most severe punishment. Think of the many offenses Nebuchadnezzar committed, yet in the end he atoned for them all. And the rich man, precisely because he suffered no great hardship here, became miserable chiefly for this reason: having lived in luxury in this present life, he departed to pay the penalty for all these things in the place where he could obtain nothing at all to ease his suffering.
See for instance how much long-suffering Pharaoh met with, and afterwards underwent for all most extreme punishment: in how many things Nebuchadnezzar offended, yet at the end expiated all; and the rich man, because he had suffered no great ill here, for this very cause chiefly became miserable, for that having lived in luxury in the present life, he departed to pay the penalty of all these things there, where he could not obtain anything at all to soothe his calamity.
Yet despite all this, some people are so cold and insensitive that they constantly seek only what belongs to this world and make those absurd statements: "Let me enjoy everything in the present for a while, and then I'll think about things beyond sight. I will satisfy my stomach, I will be enslaved to pleasures, I will fully exploit this present life; give me today, and take tomorrow." What extreme foolishness! How do those who talk this way differ from goats and pigs? If the prophet permits us not to consider as human beings those who neigh after their neighbor's wife, who can blame us for regarding these people as goats and pigs, and more senseless than donkeys—people who consider uncertain those things that are clearer than what we see? Even if you believe nothing else, pay attention to the demons when they are being scourged—those whose entire purpose in everything they say and do has been to harm us. You will surely not dispute that they do everything to increase our complacency, to eliminate the fear of hell, and to create disbelief in the judgment seats of the next world. Nevertheless, those very beings, through their cries and lamentations, often proclaim the torments that exist there. Why then do they speak this way and say things contrary to their own intention? For no other reason than that they are under the pressure of a stronger compulsion. They would not have been willing on their own to confess either that they are tormented by dead people or that they suffer anything dreadful at all.
Yet for all this some are so cold and senseless, as to be always seeking only the things that are here, and uttering those absurd sayings, Let me enjoy all things present for a time, and then I will consider about things out of sight: I will gratify my belly, I will be a slave to pleasures, I will make full use of the present life; give me today, and take tomorrow. Oh excess of folly! Why, wherein do they who talk so differ from goats and swine? For if the prophet Jeremiah 5:8 permits not them to be accounted men, that neigh after their neighbors wife, who shall blame us for esteeming these to be goats and swine, and more insensible than asses, by whom those things are held uncertain, which are more evident than what we see? Why, if you believe nothing else, attend to the devils in their scourging, to them who had our hurt for their object in all their practice, both in word and deed. For you will not, I am sure, contradict this, that they do all to increase our security, and to do away with the fear of hell, and to breed disbelief of the tribunals in that world. Nevertheless, they that are so minded, by cryings and wailings do oftentimes proclaim the torments that are there. Whence is it then that they so speak, and utter things contrary to their own will? From no other cause, but because they are under the pressure of stronger compulsion. For they would have not been minded of their own accord to confess either that they are tormented by dead men, or that they at all suffer anything dreadful.
Why have I said this? Because evil demons acknowledge hell—the very ones who would prefer that hell not be believed in—but you who enjoy such great honor and have shared in the unutterable mysteries do not even imitate them, but have become more hardened than they are.
Wherefore now have I said this? Because evil demons confess hell, who would fain have hell disbelieved; but you who enjoy honor so great, and hast been a partaker in unutterable mysteries, dost not so much as imitate them, but art become more hardened even than they.
But someone will say, "Who has come from those in hell and declared these things?" Well then, who has arrived here from heaven and told us that there is a God who created all things? And how is it clear that we have a soul? For obviously, if you are going to believe only the things that are visible, then God and angels, and mind and soul, will all be matters of doubt to you, and in this way you will find all the doctrines of the truth destroyed.
8. But who, one will say, has come from those in hell, and has declared these things? Why, who has arrived here from heaven, and told us that there is a God who created all things? And whence is it clear that we have a soul? For plainly, if you are to believe the things only that are in sight, both God and angels, and mind and soul, will be matter of doubting to you, and in this way you will find all the doctrines of the truth gone.
Yet surely, if you are willing to believe what is evident, the invisible things ought to be believed by you more than those which are seen. Even though what I say seems contradictory, it is nevertheless true, and among people of understanding is fully acknowledged. For while the eyes are often deceived—not only in things unseen (for they don't even take notice of those), but even in things people think they actually see—by distance, atmospheric conditions, distraction, anger, worry, and countless other things that impair their accuracy, the reasoning power of the soul, on the other hand, if it receives the light of the divine Scriptures, will prove to be a more accurate and unerring standard of realities.
Yet surely, if you are willing to believe what is evident, the things invisible ought to be believed by you, rather than those which are seen. Even though what I say be a paradox, nevertheless it is true, and among men of understanding is fully acknowledged. For whereas the eyes are often deceived, not in the things unseen only (for of those they do not so much as take cognizance), but even in those which men think they actually see, distance and atmosphere, and absence of mind, and anger, and care, and ten thousand other things impeding their accuracy; the reasoning power of the soul on the other hand, if it receive the light of the divine Scriptures, will prove a more accurate, an unerring standard of realities.
Let us not foolishly deceive ourselves, nor, on top of the carelessness in our lives that comes from such teachings, pile up an even more severe fire for ourselves because of these very doctrines. For if there is no judgment and we do not have to give an account of our actions, then we will not receive rewards for our efforts either. Notice where your blasphemies lead when you say that God, who is righteous, loving, and gentle, overlooks such great labors and struggles. And how can this be reasonable? Even if by nothing else, you should weigh these matters by the circumstances of your own household, and then you will see the absurdity. For even if you yourself were savage and inhuman beyond measure, and wilder than the wild beasts themselves, you would not choose at your death to leave a servant who had been devoted to you without honor, but would repay him with both freedom and money. And since after you have died you will not be able to do him any good yourself, you give instructions about him to those who will inherit your property, begging and urging them, doing everything possible, so that he will not go unrewarded.
Let us not then vainly deceive ourselves, neither in addition to the carelessness of our life, which is the offspring of such doctrines as these, heap up to ourselves, for the very doctrines themselves, a more grievous fire. For if there be no judgment, and we are not to give account of our deeds, neither shall we receive rewards for our labors. Observe which way your blasphemies tend, when you say, that God, who is righteous, and loving, and mild, overlooks so great labors and toils. And how can this be reasonable? Why, if by nothing else, at any rate by the circumstances of your own house, I bid you weigh these things, and then you will see the absurdity. For though you were yourself savage and inhuman beyond measure, and wilder than the very wild beasts, you would not choose at your death to leave unhonored the servant that had been affectionate to you, but requite him both with freedom, and with a gift of money; and forasmuch as in your own person hereafter, having departed, you will be able to do him no good, you give charge concerning him to the future inheritors of your substance, beseeching, exhorting, doing everything, so that he may not remain unrewarded.
So then, even though you are evil, you are kind and loving toward your servant. Will the Infinite Goodness—that is, God, the Unspeakable Love for humanity, the kindness so vast—will He overlook and leave unrewarded His own servants, Peter and Paul, and James, and John, those who every day for His sake suffered hunger, were imprisoned, were whipped, were drowned in the sea, were thrown to wild beasts, were dying, were suffering such great things that we cannot even count them all? And whereas the Olympic judge proclaims and crowns the victor, and the master rewards the servant, and the king rewards the soldier, and each person in general rewards the one who has served him with whatever good things he can give—will God alone, after such great toils and labors, repay them with no good thing, great or small? Will those just and godly men, who have lived in every virtue, end up in the same state as adulterers, parricides, murderers, and tomb robbers? And in what way can this be reasonable? Since, if there is nothing after our death, and our concerns extend no further than present things, then the righteous end up in the same situation as these wicked people, or rather in an even worse situation. For what does it matter if hereafter, as you say, they fare alike? Yet here, during their whole time on earth, the wicked have been comfortable while the righteous have been punished. And what kind of tyrant, what savage and merciless man, ever devised such a thing regarding his own servants and subjects?
So then you, who are evil, are so kind and loving towards your servant; and will the Infinite Goodness, that is, God, the Unspeakable Love to man, the kindness so vast: will He overlook and leave uncrowned His own servants, Peter and Paul, and James, and John, those who every day for His sake suffered hunger, were bound, were scourged, were drowned in the sea, were given up to wild beasts, were dying, were suffering so great things as we cannot so much as reckon up? And whereas the Olympic judge proclaims and crowns the victor, and the master rewards the servant, and the king the soldier, and each in general him that has done him service, with what good things he can; shall God alone, after those so great toils and labors, repay them with no good thing great or small? Shall those just and pious men, who have walked in every virtue, lie in the same state with adulterers, and parricides, and manslayers, and violators of tombs? And in what way can this be reasonable? Since, if there be nothing after our departure hence, and our interests reach no further than things present, those are in the same case with these, or rather not so much as in the same. For what though hereafter, as you say, they fare alike? Yet here, the whole of their time, the wicked have been at ease, the righteous in chastisement. And this what sort of tyrant, what savage and relentless man did ever so devise, touching his own servants and subjects?
Did you notice how extremely absurd this is, and where this argument leads? So if you won't learn any other way, at least let these reasonings teach you to free yourself from this wicked thought, to run from vice, and to hold fast to the labors that lead to virtue. Then you will know for certain that our existence is not limited to this present life. And if anyone asks you, "Who has come back from there and told us what's there?" tell them this: no human being has, because surely he would often have been disbelieved as boasting and exaggerating. But the Lord of the angels has accurately told us all these things. What need do we have of any human witness, since He who will hold us accountable cries out every day that He has prepared both a hell and a kingdom, and gives us clear proofs of these things? For if He were not going to judge us in the future, He would not have imposed any punishment here either.
Did you mark the exceeding greatness of the absurdity, and in what this argument issues? Therefore if you will not any other way, yet by these reasonings be instructed to rid yourself of this wicked thought, and to flee from vice, and cleave to the toils which end in virtue: and then shall you know certainly that our concerns are not bounded by the present life. And if any one ask you, Who has come from thence and brought word what is there? say unto him, of men not one; for surely he would have been often disbelieved, as vaunting, and exaggerating the thing; but the Lord of the angels has brought word with exactness of all those things. What need then have we of any man, seeing He, that will demand account of us, cries aloud every day, that He has both made ready a hell, and prepared a kingdom; and affords us clear demonstrations of these things? For if He were not hereafter to judge, neither would he have exacted any penalty here.
Well, but how can this very point be reasonable? Why should some of the wicked be punished while others are not? I mean, if God is no respecter of persons, as He surely is not, why would He demand a penalty from one person but allow another to go away unpunished? This is even more inexplicable than the former question.
9. Well, but as to this very point how can it be reasonable? That of the wicked some should be punished, others not? I mean, if God be no respecter of persons, as surely He is not, why can it be that of one He exacts a penalty, but another He suffers to go away unpunished? Why, this is again more inexplicable than the former.
Yet if you are willing to listen with an open mind to what we have to say, we will resolve this difficulty as well.
Yet if you are willing to hear what we say with candor, we will solve this difficulty also.
What is the solution, then? God does not punish everyone in this life, because if He did, you might despair of the resurrection and lose all hope in the coming judgment, thinking that everyone must settle accounts here and now. Nor does He let everyone escape punishment, or you might conclude that nothing falls under His providence. Instead, He both punishes some and refrains from punishing others. By punishing some, He shows that in the next world He will also exact a penalty from those who went unpunished here. By not punishing others, He moves you to believe that there is some fearful judgment awaiting us after we leave this life.
What then is the solution? He neither exacts penalty of all here, lest you should despair of the resurrection, and lose all expectation of the judgment, as though all were to give account here; nor does He suffer all to go away unpunished, lest on the other hand you should account all to be without His providence; but He both punishes and abstains from punishing: by those whom He punishes, signifying that in that world also He will exact a penalty of such as are unpunished here; and by those whom He does not punish, working upon you to believe that there is some fearful trial after our departure hence.
But if He were completely indifferent about our past actions, He would neither have punished anyone here nor given anyone blessings. Yet now you see Him stretching out the heavens for your sake, lighting the sun, establishing the earth, pouring out the sea, spreading the air, and setting the courses for the moon, placing unchangeable laws for the seasons of the year, and commanding all other things to carry out their own courses precisely at His signal. For both our nature and that of irrational creatures—those that crawl, walk, fly, and swim in marshes, springs, rivers, mountains, forests, houses, the air, and plains; also plants, seeds, and trees, both wild and cultivated, both fruitful and unfruitful; and all things in general, moved by that tireless Hand, make provision for our life, offering us their service not only for our needs but also for our sense of dignity.
But if He were altogether indifferent about our former deeds, He neither would have punished any here, nor have conferred benefits. But now you see Him for your sake stretching out the heaven, kindling the sun, founding the earth, pouring forth the sea, expanding the air, and appointing for the moon her courses, setting unchangeable laws for the seasons of the years, and all other things too performing their own courses exactly at a sign from Him. For both our nature, and that of creatures irrational, of them that creep, that walk, that fly, that swim, in marshes, in springs, in rivers, in mountains, in forests, in houses, in the air, in plains; plants also, and seeds, and trees, both wild and cultivated, both fruitful and unfruitful; and all things in general, moved by that unwearied Hand, make provision for our life, affording to us of themselves their ministry, not for our need only, but also for our feeling of high station.
Considering, then, such great and beautiful order (and yet we have not mentioned even the smallest part of it), do you dare to say that He who has made so many and such great things for your sake will overlook you in the most critical matters, and allow you when dead to lie with donkeys and pigs? Do you dare say that after honoring you with so great a gift—that of godliness, by which He has even made you equal to the angels—He will overlook you after your countless labors and toils?
Seeing therefore order so great and fair (and yet we have not mentioned so much as the least portion thereof), do you dare say, that He who for your sake has wrought things so many and great will overlook you in the most critical points, and suffer you when dead to lie with the asses and swine: and that having honored you with so great a gift, that of godliness, whereby He has even equaled you with the angels, He will overlook you after your countless labors and toils?
How can this be reasonable? Why, even if we are silent, the stones themselves will immediately cry out (Luke 19:40), so plain and manifest are these things, and more clear than the sunbeam itself.
And how can this be reasonable? Why, these things, if we be silent the stones will immediately cry out; Luke 19:40 so plain are they, and manifest, and more lucid than the sunbeam itself.
Having considered all these things, then, and having convinced our own soul that after we leave this life we will both stand before the fearful judgment seat and give an account of everything we have done, and will bear our punishment and submit to our sentence if we remain in our negligence, and will receive crowns and unutterable blessings if we are willing to pay a little attention to ourselves—let us both silence the mouths of those who speak against these things and ourselves choose the way of virtue. In this way, departing to that tribunal with proper confidence, we may obtain the good things promised to us, through the grace and love for humanity of our Lord Jesus Christ, to whom be glory and dominion, now and always, forever and ever. Amen.
Having then considered all these things, and having convinced our own soul, that after our departure hence, we shall both stand at the fearful judgment-seat, and give account of all that we have done, and shall bear our penalty, and submit to our sentence, if we continue in our negligences; and shall receive crowns and unutterable blessings, if we are willing to give a little heed to ourselves; let us both stop the mouths of them who gainsay these things, and ourselves choose the way of virtue; that with due confidence departing to that tribunal, we may attain unto the good things that are promised us, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and dominion, now and ever, world without end. Amen.