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Explanation for:
Matthew
4
:
3
And the tempter coming said to him: If thou be the Son of God, command that these stones be made bread.
14
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{"arr":[{"author-name":"Basil the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c889927158e4af30595484_Basil%20the%20Great.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"To validate our actions or statements, we should primarily rely on the witness of Scripture, followed by what is accepted through common practice. Every word or action must be supported by the testimony of the divinely inspired Scriptures, to provide assurance for the righteous and to bring shame upon the wicked. When the tempter approached Him, he said, “If you are the Son of God, command that these stones become bread.” Jesus replied, “It is written, ‘Man shall not live by bread alone, but by every word that comes from the mouth of God’” (Matthew 4:3, 4)."},{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"A fitting response is given to the one who is in need. Yet you, adversary, are caught in a profound contradiction. If He has the ability to transform stones into bread, then your temptation of Him, who possesses such great power, is futile. Conversely, if He is unable to perform this miracle, then your doubts about His identity as the Son of God are equally meaningless, as you challenge Him with the words, If thou art the Son of God, say, That these stones may be made bread."},{"author-name":"Athanasius the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c889457b66f7fc274d1066_Athanasius%20the%20Great.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Why does the adversary challenge Christ during each temptation by asking, “Are you the Son of God?” These questions echo his original remarks in the Garden of Eden when he said to Adam, “In this day thou shalt sleep, your eyes shall be opened” (Genesis 3:5), implying that our forefathers were misled by God. Thus, in every one of his statements, he consistently adds: If you are indeed the Son of God, meaning if the proclamation that names you as such is valid, why do you not demonstrate this by complying with my requests?"},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"When it is stated that Jesus felt hunger, the adversary approached and said to Him, “If you are the Son of God, command that these stones become bread.” After receiving divine affirmation from heaven—“This is My beloved Son” (Matthew 3:17)—and hearing John’s exalted testimony concerning Him, the tempter encounters Jesus in His hunger. This creates confusion for him; recalling the declarations made about Jesus, he grapples with the idea that such a being could experience hunger. Hence, caught in his perplexity, he approaches with doubt-laden words. Just as he had previously approached Adam, fabricating a false narrative to uncover the truth, he now seeks to exploit the incomprehensible mystery of the Incarnation, weaving deceptive traps to unveil that which remains hidden. He inquires, “If you are the Son of God, command that these stones become bread.” Notably, he doesn’t say, “If you are thirsty,” but instead questions His divine sonship, attempting to ensnare Him with flattery. By steering clear of outright temptation regarding greed, he aims to avoid exposing himself as an accuser and to humiliate Him. Failing to grasp the profound works of salvation as a source of glory for Jesus, he slyly alludes only to His exalted status.\\n\\n*****\\n\\nThe vanquisher of the guilt of death has liberated us from both forms of mortality. Humanity faces two kinds of death: one inherent to our mortal existence, the other stemming from ignorance; a lack of knowledge of God equates to a deadened sensitivity. The devil is the instigator of both. Christ, having vanquished him, has liberated creation from both kinds of death: the soul is revived through life-giving truth, while the mortal body is rejuvenated through resurrection. If the oppressor falls, the oppressed shall rise. This struggle serves as a powerful illustration for us, showing that by observing it, we can draw strength. Where can we see this illustration? Observe the wilderness: it is there that grace has elevated us in a manner that undermines the tyrant, inflicting hardship upon him. The wilderness symbolizes the battleground; the devil is a representation of Christ’s hunger; three temptations, three responses—this is the nature of the struggle, which consists of three segments. Consider these three areas of this contest. “If you are the Son of God, command these stones to be made bread” (Matthew 4:3). Thus begins the devil's confrontation with the Lord. Yet Christ responds, “Man shall not live by bread alone” (Matthew 4:4). The Lord remains unscathed. Next the adversary proclaims, “If you are the Son of God, throw yourself down” (Matthew 4:6). This constitutes the second temptation. To this, Christ replies, “You shall not tempt the Lord your God” (Matthew 4:7). Thus concludes the trial. The final challenge unfolds with, “All these things I will give you if you will fall down and worship me” (Matthew 4:9). Here, we commence the third contest, where the Lord, like a skilled athlete, dismisses the devil as an obstinate contender. “Get behind Me, Satan; for it is written, ‘You shall worship the Lord your God, and Him only shall you serve’” (Matthew 4:10). By witnessing this battle, learn to strive; become a learner from the observer of this conflict. The Lord's initial confrontation with the devil teaches you the nature of resistance against carnal desires. Hunger initiates this challenge; it embodies an unrestrained longing; hunger is central to our various pleasures. The craving for food represents an untamed desire; the stomach perceives an unavoidable indulgence; many, unable to remedy this condition, may become inclined to deny divine provision, as if there were no God overseeing the needy. The devil aimed to exploit this weakness in Christ by portraying Him as a man tormented by hunger; he was unaware of His divine nature, otherwise he would not have approached Him under such pretenses. Acknowledging that he himself cannot experience starvation, he erroneously speaks of food as an enticement toward Christ when viewing Him merely as human. The adversary, an insidious pursuer of worship, based on the tree, now like a greedy child, points to the wilderness where nothing but stones reside. This barren landscape, laden with despair over nourishment, serves to the soul as a catalyst for unbelief, threatening the essence of sonship. Yet let us examine the tempter and engage with the slyness of his remarks. “If you are the Son of God, command that these stones become bread.” “You were declared,” he suggests, “Son just a moment ago during baptism, and I heard the voice affirm, ‘This is My beloved Son, in whom I am well pleased’” (Matthew 3:17). I mocked that declaration, viewing it as empty flattery; perhaps it pleased you, and you feel genuinely cherished, as though elevated to heaven and enjoyed by God. What father neglects a famished child? What benefactor denies nourishment to a supplicant? Yet you have endured hunger for forty days, and your Father seems indifferent to your prolonged need. What loving father would not eagerly provide sustenance? Is it beneficial for a starving child to go unfed? Let Him express love through the readiness to give bread; let Him nourish His hungry child amidst wilderness. He is capable of transforming stones into bread; ask this of Him amidst your hunger—that you may dwell in His grace; but do not misuse His title before receiving this. Oh, the wretchedness of one who despises humanity! Oh, the grim compassion of one who loathes mankind! Oh, the destructive concern! Oh, the seductive venom! Fallen man incites disbelief and demands sustenance—not to nourish the hungry, but rather to provoke him against God through temptation. Turn back to God, the One who proclaims, ‘This is My beloved Son, in whom I am well pleased.’ How does Christ respond? He does not unveil the concealed God, lest he disperse his prey, but converses as a simple man: “It is written: ‘Man shall not live by bread alone, but by every word that proceeds from the mouth of God.’ I am unmoved,” He declares, “by a lack of food; I am unaffected by hunger in the wilderness; I do not require bread fashioned from stones; divine providence encompasses various paths of caring, and His provisions are abundant. He has prepared sustenance for humanity; earthly desires come at a cost; yet the sacred scriptures teach me that God transcends nature. I recall His divine voice, instructing that we need not fear famine when God is our provider. Do not mourn for the hunger-stricken, nor succumb to despair in the wilderness; let God attend to our needs even when bread is absent. There exists a life-giving God who sustains life outside the realm of nourishment, and the flesh can thrive apart from food, so long as God commands it. Thus it is written, and I firmly believe in this divine assurance, not expecting life from food alone.” It is here that Adam faltered; Christ restores. As Adam succumbed through lack of faith and for the sake of food—he was expelled for failing to trust God and indulging—so Christ has come to raise us, commencing His ministry with fasting and belief. At last, the devil enters the fray himself. “Before His coming,” he claims, “I conspired against Him under the guise of dishonor; when that failed, I sought to track Him down through Herod; being perpetually thwarted, I shall now confront Him directly.” Oh, foolish blind one! Overpowered by the Child, and yet you dare to challenge the risen One! Come forth and witness Him in His maturity; acknowledge His authority once again. He was already bested when he attempted to approach the hungry One; (you knew He would resist). Yet, thinking himself victorious, he intensifies his efforts. Failing in the initial ploy, he applies a second cunning. “Unsuccessful,” he notes, “is my previous scheme; I shall abandon the stratagem that deceived Adam and move away from tempting Him with food. This one, however, seems to dominate his own cravings. He cannot abandon the allure of food; he has gone long without bread. He is undeterred by hunger altogether; the allure of indulgence cannot ensnare Him. I have conceived yet another tactic; my new bait is fame, which entices the soul. The chains of vanity are not merely enticing but are enveloped in twisted deception. A person enamored with glory can be frightfully boastful, and I will use this arrogance to my advantage. Perhaps He harbors an inflated self-image as a man who has starved for many days. I will provoke His vanity; I will approach Him masquerading as a righteous figure and bombard Him with a Psalm, as if it were foreordained for His sake, seeking to seduce Him with a sly inquiry. Let the cliff be the backdrop for my proposition; I will lure Him to the precipice of the Temple, and from those heights I will declare: ‘If you are the Son of God, cast yourself down, for it is written: “He shall command His angels concerning you, and they shall bear you in their arms, lest you strike your foot against a stone.”’ (Psalm 91:11). He must either heed this or scurry away. If He agrees, then, like a just man, He will quickly accept the suggestion to leap, and when He does, I shall mock Him if He falls victim to death; should He remain unscathed, I will have infiltrated Him with the poison of vanity by persuading Him to leap out of pride. If He refuses, I will provoke Him before God, akin to how Job was confronted, launching a slanderous accusation against His sonship. I will read to Him words You have inscribed and call attention to the promise of Your salvation, yet He dares not to plunge headlong; it becomes evident that He is not resolute in perceiving Your promise. How could You embrace such an unfaithful Son?” The Lord discerned His intent and allowed Himself to be borne up as a man might follow another. Ascending, the tempter presents His challenge: “If you are the Son of God, cast yourself down.” To this diabolical enticement, we must respond. If you consider God as the Father of a man possessing control over himself to remain unharmed amid trials, this very fact serves as evidence; precisely this, devil, denotes sonship, that he who stands beside you cannot be thrust into danger by your machinations, even though you have long sought to cast Him down. His words imply an urging: “You will not fall without volition; willingly cast yourself down; for it is written, ‘He will command His angels concerning you, and they shall lift you in their arms, lest you dash your foot against a stone.’” This also illustrates and confirms His divinity. Had the adversary recognized God within Him, he would never have suggested His fall from such heights; he understood previously that God is unfazed by elevation or depth, instead, He ascends to great heights and fills the expanse of all. He was well aware that divine nature is immune to stumbling; stumbling is a predicament belonging to humanity, not divinity. His comments indicate he did not treat Christ as God. Let us delve into the meaning of his words. “You recently declared: ‘Man shall not live by bread alone, but by every word that proceeds from the mouth of God.’ I commend Your faith in God. However, there exists another saying that affirms how He will command His angels concerning you—they shall catch you in their arms should you fall against a stone. Demonstrate your belief in the word of God: if you fall, let it be without harm, that you may use this rapid descent as verification of your sonship, and employ the act of falling as evidence of divine protection. If, having leaped, you rise unharmed, you will confirm the sonship sincerely spoken to you, for it was you whom God assured He would command His angels for your sake to uphold you, lest you dash your foot against a stone” (Psalm 91:11). You, devil, have revisited your old tale; you attempt to render sweet what comes from a vessel devoid of perfume. Samson slain a lion, while maintaining honey in his mouth; after this, the odorous carcass was cast away; you, like a lion, spill forth the honey of Scripture from your maw, and having encountered defeat through the Lord’s response, “It is also written: ‘You shall not tempt the Lord your God’” (Matthew 4:7). He neither accepted to leap nor outright refused. By declining to leap, He would have given the adversary grounds to assert His lack of faith in God; by agreeing to leap, He would have appeared to be boastful and eager to assert His identity. There exists neither compliance nor rejection in “You shall not tempt the Lord your God.” With this statement, He signifies to the devil, “You shall not put Me, your Lord, to the test.” Recognizing this, the devil cannot then promise, as if He were a mere man, “I will bestow upon you all these things if you fall down and worship me.” “I accept the psalmist's assertion that intercession comes from the promising God; I know He entrusts angels to humanity, yet not when they are cast into danger, nor when they will suffer by their own decision, nor when they are inextricably tempted.” Thus, the devil has stumbled for a second time, and rises to the third temptation. Yet, the essence of the third temptation is obedience, and you all possess a record of that duty. This is sweet to hear, though it is bitter only to the devil, for this payment culminates in his downfall. Thus, I believe there are thus far two installments of the bond of the promise; yet, a more significant debt remains; I posit that this is the most formidable to settle. The remaining burden encapsulates the third cunning of the devil; third in sequence, yet foremost in significance; it is the last in deception, but paramount in guile. Initially, he employed subtlety without accountability; he did not overtly seek defection from God, but, manipulating the memory of God and addressing Him with “if you are the Son of God,” lent a pious façade to his deceitful strategies. In this third temptation, beneath the surface of lowly rage, naked evil reveals itself; he demands worship from the Worthy One, presuming upon testimony of what he heard from the Lord. Observing that the Lord speaks in pure faith, continually asserting God must not be tested, he assumed that the Lord is easily swayed by faith and would not mind its examination. He comes adorned with an impressive guise, marveling at what he presents: “Again the devil took Him up to an exceedingly high mountain and showed Him all the kingdoms of the world and their glory. Having cast shadows upon the air, constructing ethereal forms, fabricating a distorted representation of the world, he concocts false beauties, hoping through this splendor to lure the Lord, as if He were credulous to faith. Yet, he does not recognize that he debates against himself and hastens toward his own tumble. In order to avoid his own fall, he promises peaceful gifts, saying, ‘All these things I will give you if you will bow down and worship me.’ Anyone who denies Paul's assertion that the self-serving person is idolatrous should heed the father of idols, who concurs with Paul’s declaration. “To those who worship me,” he asserts, “I will give the foreign things.” Hence, the seeker of these strange acquisitions aligns himself under the devil’s dominion. The devil himself promises what he cannot yield, inflicting damage with false gifts, and bestowing what he has pilfered. Concerning the Lord, he harbors that covetous thought, aiming to insidiously bring Him low by the allure of promised rewards. “This one,” he surmises, “shows no weakness to cravings for food, nor is he captivated by the passion for vanity. He has quelled my two arrows—my weapons in this battle; I must search for another powerful arrow; everyone has the tendency for covetousness; to seek gain is not revolting to anyone; in selfishness, all seem wounded. I shall extract this arrow from my quiver and release it. But where shall I direct it? Which vantage point shall aid me? Oh, if He would join me atop a high mountain! Such a height is advantageous for visibility; I would display fertile lands; I would present treasures of kings nearby; I would offer for contemplation the renowned splendor of life, parading one thing as true while fabricating another with trickery. Human nature is malleable to self-serving whims. Upon seeing the brightness of the earth, He will rush toward gain, embracing a mirage as reality, believing without scrutiny, as He discerns faith within Himself. I proposed, ‘Ask for bread!’—and He bypassed His craving, believing that God can provide even in the absence of food. I suggested, ‘Throw yourself down!’—and this proclamation He rejected, affirming that He shall not put God to the test. Therefore, I will come to Him in a stately guise. He will be misled by my deceit, as He is prone to trust God; He will take it at face value, as He lacks discernment; and once He places faith in my deception, I shall mock Him and depart.” Understanding these schemes, Christ ascends to the high mountain with him; the tempter begins his maneuver: he presents a painted illusion before His eyes. The Lord does not rebuke the deceit, but contemplates it as though unaware of the trap. The adversary imagines He is captivated by the alluring ruse and is ensnared by the beauty of the vision; thus, with this false belief he declares with impervious and grandiloquent words, “All these things I will give you if you will bow down and worship me.” “Do you not see,” he proclaims, “the grandeur of the world? Are you not astonished by its wealth? Do you not marvel at the multitude of kingdoms within it? I possess dominion over these and distribute their gifts to men, allocating according to my judgment. Yet, I hold you above all others; you alone possess the right to reign on earth; accept from me universal authority, and in return, you shall grant me your worship: all these things I will provide you if you kneel and pay homage to me.” Foolish devil, you prophesy unknowingly: you may indeed bestow the world enslaved to wickedness, yet not in return for worship, but for scourging. Do you not perceive that you are addressing Adam? Adam fell for the deception that he would become a god, and having enticed him, cast him down. Now, to Christ, you promise omnipotence, anticipating his descent into despair over hope. However, He offers a fitting rebuttal: “Get behind Me, Satan, for it is written: ‘You shall worship the Lord your God, and Him only shall you serve’” (Matthew 4:10). “Get behind Me, Satan!”—here He explicitly identifies the enemy, akin to a master naming a concealing servant, indicating that he is fully recognized. “Get thee behind!”—this directive is formidable, I believe, bearing the weight of righteous anger toward him. “Your façade of deceit is worn thin; you have unveiled your artifice; you despair of victory and have sought to entice me with empty promises; already you attempt to barter my worth; prematurely, you prepare for the transaction, devil, awaiting your partner Judas. Depart now; my eyes are set upon the cross; you shall not buy me, save your gifts for the betrayer; thus, I proclaim to you: You shall worship the Lord your God, and Him alone pay service. You cannot share allegiance with the God of mankind, for it is He alone to whom they owe everything.” “Then the devil left Him” (Matthew 4:11). Great is the triumph over the final deception. Like a noble athlete lifting an opponent high, Christ, having brought the devil to the mountain, now casts him down from the heights of hope. The miracle of victory, which astonished the angels, led them to form a guard for the victor: “And behold, angels came and ministered unto Him” (Matthew 4:11). Like the angels, let us also dedicate ourselves as obedient servants to the Lord; let us strive to please heaven through our angelic service on earth; let us commit our souls into unyielding hands; let us cherish the guardian of our fallen nature; let us embrace Him who has vanquished our common enemy; let us extol the victory and present ourselves as bearers of the spear; let us expose the fallen adversary’s shamelessness, and, severing the irreverent head, let us proclaim with all our might, “You shall worship the Lord your God, and Him alone shall you serve.” To Him be glory and dominion forever and ever. Amen."},{"author-name":"Ephraem the Syrian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b589fc3e99eb7bb1839_Ephraem%20the%20Syrian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"\\"Command these stones to turn into bread,\\" he urged, aiming to entice Him to satisfaction, hoping that the Lord, after a prolonged fast, would be thrown into confusion and led into temptation. Through these words, the adversary acknowledged that He who originates from God has the power to transform stones into bread. The tempter proposed, \\"Speak to these stones so they may become bread,\\" knowing that bread serves as sustenance for those born of a woman."},{"author-name":"Chromatius of Aquileia","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a3df6d7a747a33b4f4a_Chromatius%20of%20Aquileia.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"The adversary provokes temptation, yet the Lord intervenes to overcome it. The foe initiated his challenge by questioning the Lord, asking, \\"If thou be the Son of God, say that these stones may become bread.\\" In his ignorance of the divine mystery, he poses a question he does not comprehend. His inquiry, marked by doubt, reveals his uncertainty about the Lord’s identity. Despite having received the announcement from the angel to the Virgin regarding the birth of God's Son, and having witnessed the Magi abandon their false wisdom to reverently honor the newborn child, the enemy finds himself in turmoil. He observed the Holy Spirit descending upon Jesus like a dove following His baptism and heard the Father’s proclamation from heaven, declaring, \\"This is my Son,\\" (Matthew 3:16-17, Mark 1:10-11). He also heard John affirming publicly, \\"Behold the Lamb of God, who takes away the sin of the world\\" (John 1:29). Overwhelmed by such abundant evidence and recent fear instilled by the divine declaration, the tempter was particularly anxious that the One who would eradicate sin, of which he had filled the earth, was approaching. Though shaken by the chorus of voices, he still struggled with belief, for he physically perceived the One proclaimed as the Son of God in human form, and saw Him in the flesh as one who would bear the world's transgressions. Thus, trembling and fearful, he sought proof to validate the truth of what he had heard. Despite witnessing the Lord’s fasting for forty days and nights, the lost adversary was reluctant to accept Him as the Son of God, recalling the forty-day fasts of Moses and Elijah. Therefore, he sought a sign of divine power, suggesting, \\"If thou art the Son of God, command that these stones be made bread.\\""},{"author-name":"Cyrill of Alexandria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a8ea5c988a4fc073480_Cyrill%20of%20Alexandria.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"Satan sought to entice Christ into the snare of ambition, suggesting not that He eat, but rather, “Make a sign.” This was not a proposal for His assistance but, as previously stated, an attempt to lead Him into pride. Aware of this, Christ chose not to heed his words. Similarly, when the Pharisees asked for a sign, He refused to grant their request, as they approached Him with uncertainty in their hearts, questioning His divine nature while testing Him as a mere man. This serves as an essential principle for the saints in their interactions with non-believers and tempters: to avoid granting any opportunity for pride, even if it seems justified."},{"author-name":"Isidore of Pelusium","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88d94130e668938c9ae9d_Isidore%20of%20Pelusium.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"Christ, my greatest ally, did not transform the stones into bread, not because the moment for wonders had not yet arrived, as the celebrants suggest, but rather because the request was futile and suited only for the one who made it. God provides in abundance, with precision, and according to necessity; in this instance, the request was excessive, and the act of performing a miracle was entirely out of season."},{"author-name":"John Cassian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88e1dc7e78105e5ac80c2_John%20Cassian.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"The Redeemer, possessing the eternal image and likeness of God, needed to confront the same temptations that Adam faced in his original state of innocence, such as gluttony, vanity, and pride. Gluttony is evident in Adam's consumption of the forbidden fruit; vanity is reflected in the promise, \\"Your eyes shall be opened\\"; and pride is encapsulated in the statement, \\"And ye shall be as gods, knowing good and evil\\" (Gen. 3:5). Thus, the Lord Redeemer also underwent temptations in these three passions. Gluttony manifests when the devil urged Him, \\"Say that these stones may become bread\\"; vanity appears in the challenge, \\"If Thou art the Son of God, cast Thyself down\\"; and pride is present when the devil showed Him all the kingdoms of the world, promising, \\"All these things I will give Thee, if, falling down, Thou wilt worship me\\" (Matt. 4:3, Matt. 4:6, 8, 9). The Redeemer permitted the devil to tempt Him so He could exemplify how we are to overcome the tempter in the same manner that He did. Both figures embody the name Adam; the first was the cause of humanity's fall and death, while the latter brings forth resurrection and life. Through one, all humanity faces condemnation, while through the other, all are offered salvation. The first was formed from the unrefined earth, and the latter was born of the Virgin Mary (1 Cor. 15:22, 45, 47). Therefore, Jesus Christ was obliged to face these specific temptations, with no need to confront others. \\n\\nIt must be clarified that the second Adam, Jesus Christ, had to endure and triumph over the temptations of gluttony, vanity, and pride, the very passions that ensnared the first Adam. This emphasizes that while Jesus Christ had no need to face another temptation, such as carnal lust, he who conquered gluttony is beyond the influence of lust, which arises from excess. Adam would not have fallen to lust if he had not first succumbed to the passion that bred it, influenced by the devil's deceit. Thus, it is stated that the Son of God did not come \\"in the flesh of sin,\\" but \\"in the likeness of sinful flesh\\" (Rom. 8:3). In Him was true flesh; He ate, drank, slept, and suffered genuine afflictions (on the cross), yet He did not inherit its sinful inclinations that lead to transgression. He did not feel the intense urge of carnal lust that nature often imposes on us; He bore only the likeness of our humanity. While fulfilling all duties with authenticity and embracing the frailties of the human condition, there were misconceptions, leading others to believe He also bore the seed of this particular sin. Ultimately, the devil tempted Him solely with the passions that entrapped the first Adam, mistakenly believing that, as a man, He could also be ensnared by other desires if tempted with the same pitfalls that caused Adam's fall. Yet, after being defeated in the initial confrontation, the tempter could not impose a second form of temptation related to carnal lust, which stemmed from gluttony. The devil discerned that the Redeemer lacked the foundational cause for this temptation and knew it was futile to expect any sinful fruit from Him since He had no roots in sin. \\n\\nLuke the Evangelist describes the ultimate temptation: \\"If Thou art the Son of God, cast Thyself ... down\\" (Luke 4:9). Here, we can recognize the vice of pride. The devil, presenting all the kingdoms of the world in an instant, offered them to Him (Luke 4:5-7), which highlights the temptation of greed, as after failing to tempt Him with lust, he turned to this passion, knowing it is the root of many evils. But after being thwarted again, the devil, aware that these temptations derive from the roots of greed, avoided suggesting any of the vices that would follow it and resorted to the final temptation—pride—which can ensnare even the virtuous, as was the case with Lucifer and many others who fell from grace without prior temptations. Thus, the sequence of temptations outlined by Luke, along with the methods employed by the cunning adversary against both Adams, seems to align perfectly. To the first Adam, he declared, \\"Your eyes shall be opened\\"; whereas to the second Adam—Jesus Christ—he showed all the kingdoms of the world and their glory; there he proclaimed, \\"You shall be like gods,\\" and here, \\"If You are the Son of God.\\""},{"author-name":"Augustine of Hippo","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88950a5c988a4fc06c7ae_Augustine%20of%20Hippo.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"The tempter urges, \\"Command these stones to become bread.\\" But the singular teacher responds, \\"Man shall not live by bread alone, but by every word that proceeds out of the mouth of God\\" (Matthew 4:3-4). In this way, he demonstrated that one must conquer the longing for indulgence, so as not to be defeated even by the pangs of hunger. \\n\\nRefer to 1 John 2:16."},{"author-name":"Gregory the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88c2b032f5f6e5effaa54_Gregory%20the%20Great.png","category":"Holy Fathers and Teachers","century":6,"exegesis-text":"If we examine the sequence of Christ's temptation, we should reflect on the challenges inherent in our deliverance from temptation. The ancient adversary opposed our first ancestor with three temptations: he lured him into gluttony, pride, and greed. However, the first man succumbed to these temptations through his own consent. He was enticed into gluttony as the tempter highlighted the forbidden fruit, encouraging him to eat. He was similarly led into pride with the suggestion, \\"You shall be like the gods\\" (Gen. 3:5). Additionally, he was tempted by the allure of power when he promised, \\"You shall lead the good and the evil.\\" Greed encompasses not only the desire for wealth but also an obsession with status, which is why it is deemed covetousness – the excessive yearning for exaltation. Had the desire for honor not been tied to covetousness, the Apostle Paul would not have declared concerning the only begotten Son of God that equalizing oneself with God is not through covetousness (Phil. 2:6). The devil incited our forefather to pride by tempting him to seek greatness. Just as the first man was brought low, the second man, the one who was tempted, was similarly challenged. The tempter urged Him toward gluttony by saying, \\"If you are the Son of God, command this stone to become bread.\\" He tempted Him with the vanity of glory by asserting, \\"If you are the Son of God, throw yourself down.\\" He lured Him with the desire for greatness, offering Him all the kingdoms of the world, promising, \\"I will give all these things to You, if You fall down and worship me.\\" Yet, the Second Adam triumphed over the same temptations that had ensnared the first, showcasing the means by which He is exalted as the victor over the first man, freeing our hearts from the very entrance through which the adversary initially held us captive.\\n\\nMoreover, dear brethren, we must contemplate another aspect of the Lord's temptation. When confronted by the devil, the Lord responded with the commandments from Scripture, demonstrating that although He is the Word capable of casting His tempter into the abyss, He chose not to display His might but instead to offer a single counsel from the Holy Scriptures. He thereby exemplifies patience, encouraging us to focus on edification rather than seeking vengeance in response to offenses from wicked individuals. Consider the contrast between God's patience and our own impatience. When we face insults or injuries, we often react with rage, seeking revenge when possible or threatening it when we feel powerless. In contrast, the Lord bore the taunts of the devil, replying only with words of humility. He refrained from punishing the one who could have been rebuked, allowing His glory to shine all the more brightly by conquering His enemy through patience rather than through destruction."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"The adversary, having heard the declaration from heaven proclaiming, ‘This is my Son,’ observed the hunger of Christ and questioned how the Son of God could experience such need. Thus, he entices Him by suggesting, ‘If You are the Son of God,’ employing flattery as he assumes there is something being concealed from him. One might wonder what is wrong with the act of turning stones into bread. It is important to understand that yielding to the devil in any matter is sinful. Furthermore, the tempter did not simply say, ‘let this stone become bread,’ but rather referred to “stones,” intending to lead Christ into overindulgence, for bread alone is entirely sufficient for one who is hungry. Hence, Christ chose not to heed his temptation."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"Mark and Luke both recount that He faced temptation during the forty days (Mark 1:13; Luke 4:2), indicating that these tests occurred from a distance: in moments of sleep, sorrow, and more. When he saw Him in a state of hunger, the tempter drew closer, enticing Him with the particular passion of hunger, namely gluttony. Observe his approach. He had heard from John and the voice from heaven that this was indeed the Son of God. However, ignorant of the fact that the Son of God had assumed human form—keeping the mystery of His humanity concealed from him—he mistakenly presumed Him to be merely a man favored by God for His righteousness. Therefore, the tempter felt envy towards Him for receiving such honor akin to the first Adam and aimed to strip Him of that honor as he had done previously. \\n\\nAs he approached, he presented the first temptation: gluttony, the same lust that ensnared the original Adam. Recognizing that there was no food present due to the barren surroundings, and knowing well that bread is crucial in times of starvation, he refrained from providing bread himself, as Christ would not accept sustenance from an adversary. Instead, he suggested that stones be transformed into loaves. Yet, in a display of cunning and deep deceit, he prefaced his suggestion with “If thou be the Son of God.” This framing was intended to imply that turning stones into loaves would serve as proof of Christ’s divine sonship. The tempter believed that such words would cause Christ distress and shame for not being recognized as the Son of God, leading Him to transform stones into loaves under the impression of acting with divine authority; ultimately, in His hunger, he hoped to conquer Him through appetite. But such treachery could not elude the gaze of the One who ensnares the wise in their own cunning."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The Redeemer approached Him and declared, “Why do you not utilize your strength for your earthly necessities; why endure hunger? IF YOU ARE THE SON OF GOD, look at the stones in the wilderness; they resemble loaves of bread remarkably well. It would cost you nothing: merely utter a command, and those stones will transform into bread, satisfying your hunger while simultaneously demonstrating that you are indeed the Son of God. Who would believe in you if you cannot perform this miracle?” The tempter chose not to say, “If you are,” as that would carry shame for Jesus, but instead addressed Him as the Son of God, attempting to deceive Him with flattery. At that moment, the tempter was at a loss regarding Jesus' identity: whether He was an ordinary man or something more. He had heard a voice from heaven proclaiming Jesus as the Son of God at the Jordan, and had received the esteemed testimony of John. Yet now, seeing Him in a state of hunger, he was confused: how could the Son of God experience hunger? This confusion is evident in the devil’s words. The mystery of the Incarnation eluded him; he perceived Jesus as merely a righteous man favored by God for His goodness. Naturally, he could not help but resent Jesus’s exalted status, just as he felt envy toward the first Adam. He had not forgotten his ancient methods; just as he had led Adam astray and caused the downfall of countless souls, he aimed to seduce Jesus through the allure of physical satisfaction. While pretending to be caring with concern for Jesus's hunger, he covertly sought to persuade Him to abandon patience and misuse His miraculous abilities for carnal gratification. Thus, who is Christ the Savior? He openly addresses what the devil left unspoken; He is unashamed of what the tempter finds disgraceful. Even in the midst of temptation, He refuses to yield to the devil's suggestions, illustrating to us the importance of resisting him even when he proposes seemingly beneficial actions. Later, He instructed the demons to be quiet when they proclaimed Him as the Son of God."}]}
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