Mark 4:5-7

Ver 5. Then the Devil taketh Him up into the holy city, and setteth Him on a pinnacle of the temple, 6. And saith unto Him, "If Thou be the Son of God, cast Thyself down; for it is written, 'He shall give His Angels charge concerning Thee:' and in their hands they shall bear Thee up, lest at any time Thou dash Thy foot against a stone." 7. Jesus said unto Him, "It is written again, 'Thou shalt not tempt the Lord thy God.' "

Pseudo-Chrys.: From this first answer of Christ, the Devil could learn nothing certain whether He were God or man; he therefore betook him to another temptation, saying within himself; This man who is not sensible of the appetite of hunger, if not the Son of God, is yet a holy man; and such do attain strength not to be overcome by hunger; but when they have subdued every necessity of the flesh, they often fall by desire of empty glory. Therefore he began to tempt Him by this empty glory.

Jerome: "Took him," not because the Lord was weak, but the enemy proud; he imputed to a necessity what the Saviour did willingly.

Rabanus: Jerusalem was called the Holy City, for in it was the Temple of God, the Holy of holies, and the worship of the one God according to the law of Moses.

Remig.: This shews that the Devil lies in wait for Christ's faithful people even in the sacred places.

Gregory: Behold when it is said that this God was taken by the Devil into the holy city, pious ears tremble to hear, and yet the Devil is head and chief among the wicked; what wonder that He suffered Himself to be led up a mountain by the wicked one himself, who suffered Himself to be crucified by his members.

Gloss. ord.: The Devil places us on high places by exalting with pride, that he may dash us to the ground again.

Remig.: The "pinnacle" is the seat of the doctors; for the temple had not a pointed roof like our houses, but was flat on the top after the manner of the country of Palestine, and in the temple were three stories. It should be known that "the pinnacle" was on the floor, and in each story was one pinnacle. Whether then he placed Him on the pinnacle in the first story, or that in the second, or the third, he placed Him whence a fall was possible.

Gloss. ord.: Observe here that all these things were done with bodily sense, and by careful comparison of the context it seems probable that the Devil appeared in human form.

Pseudo-Chrys.: Perhaps you may say, How could he in the sight of all place Him bodily upon the temple? Perhaps the Devil so took Him as though He were visible to all, while He, without the Devil being aware of it, made Himself invisible.

Gloss, ap. Anselm: He set Him on a pinnacle of the temple when he would tempt Him through ambition, because in this seat of the doctors he had before taken many through the same temptation, and therefore thought that when set in the same seat, He might in like manner be puffed up with vain pride.

Jerome: In the several temptations the single aim of the Devil is to find if He be the Son of God, but he is so answered as at last to depart in doubt; He says, "Cast thyself," because the voice of the Devil, which is always called men downwards, has power to persuade them, but may not compel them to fall.

Pseudo-Chrys.: How does he expect to discover by this proposition whether He be the Son of God or not? For to fly through the air is not proper to the Divine nature, for it is not useful to any. If then any were to attempt to fly when challenged to it, he would be acting from ostentation, and would belong rather to the Devil than to God. If it is enough to a wise man to be what he is, and he has no wish to seem what he is not, how much more should the Son of God hold it not necessary to shew what He is; He of whom none can know so much as He is in Himself?

Ambrose: But as Satan transfigures himself into an Angel of light, and spreads a snare for the faithful, even from the divine Scriptures, so now he uses its texts, not to instruct but to deceive.

Jerome: This verse we read in the ninetieth Psalm, [Psalms 91:11] but that is a prophecy not of Christ, but of some holy man, so the Devil interprets Scripture amiss.

Pseudo-Chrys.: For the Son of God in truth is not borne of Angels, but Himself bears them, or if He be borne in their arms, it is not from weakness, lest He dash His foot against a stone, but for the honour. O thou Devil, thou hast read that the Son of God is borne in Angels' arms, hast thou not also read that He shall tread upon the asp and basilisk? But the one text he brings forward as proud, the other he omits as crafty.

Chrys.: Observe that Scripture is brought forward by the Lord only with an apt meaning, but by the Devil irreverently; for that where it is written, "He shall give his Angels charge over thee," is not an exhortation to cast Himself headlong.

Gloss. ap. Anselm: We must explain thus; Scripture says of any good man, that He has given it in charge to His Angels, that is to His ministering spirits, to bear him in their hands, i.e. by their aid to guard him that he dash not his foot against a stone, i.e. keep his heart that it stumble not at the old law written in tables of stone. Or by the stone may be understood every occasion of sin and error.

Rabanus: It should be noted, that though our Saviour suffered Himself to be placed by the Devil on a pinnacle of the temple, yet refused to come down also at his command, giving us an example, that whosoever bids us ascend the strait way of truth we should obey. But if he would again cast us down from the height of truth and virtue to the depth of error we should not hearken to him.

Jerome: The false Scripture darts of the Devil He brands with the true shield of Scripture.

Hilary: Thus beating down the efforts of the Devil, He professes Himself both God and Lord.

Pseudo-Chrys.: Yet He says not, Thou shalt not tempt me thy Lord God; but, "Thou shalt not tempt the Lord thy God;" which every man of God when tempted by the Devil might say; for whoso tempts a man of God, tempts God.

Rabanus: Otherwise, it was a suggestion to Him, as man, that He should seek by requiring some miracle to know the greatness of God's power.

Aug., contr. Faust., 22, 36: It is a part of sound doctrine, that when man has any other means, he should not tempt the Lord his God.

Theod. non occ.: And it is to tempt God, in any thing to expose one's self to danger without cause.

Jerome: It should be noted, that the required texts are taken from the book of Deuteronomy only, that He might shew the sacraments of the second Law.