Gregory the Dialogist — Commentary on Scripture

Matthew 3:7

For because this statement aims at this—that He will be seen by all flesh at the final examination—it is rightly added: "He said therefore to the crowds that went out to be baptized by him: You offspring of vipers, who has shown you to flee from the wrath to come?" For the wrath to come is the punishment of final vengeance, which the sinner cannot then escape who does not now have recourse to the laments of penance. And it should be noted that evil offspring, imitating the actions of evil parents, are called offspring of vipers, because by envying the good and persecuting them, by returning evil to some, by seeking injuries against their neighbors—since in all these things they follow the ways of their carnal forebears—they are as if venomous children born from venomous parents.

Forty Gospel Homilies, Homily 20

Matthew 3:7-10

(De Cur. Past. iii. in prol.) The words of the teachers should be fitted to the quality of the hearers, that in each particular it should agree with itself and yet never depart from the fortress of general edification. (Hom. in Ev. xx. 8.) Observe, he says not merely fruits of repentance, but fruits meet for repentance. For he who has never fallen into things unlawful, is of right allowed the use of all things lawful; but if any hath fallen into sin, he ought so far to put away from him even things lawful, as far as he is conscious of having used unlawful things. It is left then to such man's conscience to seek so much the greater gains of good works by repentance, the greater loss he has brought on himself by sin. The Jews who gloried in their race, would not own themselves sinners because they were Abraham's seed. Say not among yourselves we are Abraham's seed. (Hom. in Ev. xx. 9.) Or, the axe signifies the Redeemer, who as an axe of haft and blade, so consisting of the Divine and human nature, is held by His human, but cuts by His Divine nature. And though this axe be laid at th…

(De Cur. Past. iii. in prol.) The words of the teachers should be fitted to the quality of the hearers, that in each particular it should agree with itself and yet never depart from the fortress of general edification.

(Hom. in Ev. xx. 8.) Observe, he says not merely fruits of repentance, but fruits meet for repentance. For he who has never fallen into things unlawful, is of right allowed the use of all things lawful; but if any hath fallen into sin, he ought so far to put away from him even things lawful, as far as he is conscious of having used unlawful things. It is left then to such man's conscience to seek so much the greater gains of good works by repentance, the greater loss he has brought on himself by sin. The Jews who gloried in their race, would not own themselves sinners because they were Abraham's seed. Say not among yourselves we are Abraham's seed.

(Hom. in Ev. xx. 9.) Or, the axe signifies the Redeemer, who as an axe of haft and blade, so consisting of the Divine and human nature, is held by His human, but cuts by His Divine nature. And though this axe be laid at the root of the tree waiting in patience, it is yet seen what it will do; for each obstinate sinner who here neglects the fruit of good works, finds the fire of hell ready for him. Observe, the axe is laid to the root, not to the branches; for that when the children of wickedness are removed, the branches only of the unfruitful tree are cut away. But when the whole offspring with their parent is carried off, the unfruitful tree is cut down by the root, that there remain not whence the evil shoots should spring up again.

Therefore every tree that bringeth not forth good fruit shall be cut down, and cast into the fire, because he who here neglects to bring forth the fruit of good works finds a fire in hell prepared for him.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 3:8

But because we have already sinned, because we are entangled by the habit of evil custom, let him say what we must do in order to be able to flee from the wrath to come. There follows: "Therefore bring forth fruits worthy of repentance." In these words it should be noted that the friend of the bridegroom admonishes that not only fruits of repentance should be brought forth, but fruits worthy of repentance. For it is one thing to bring forth a fruit of repentance, another to bring forth a fruit worthy of repentance. For to speak according to fruits worthy of repentance, it must be known that whoever has committed no unlawful things, to him it is rightly granted to use lawful things; and so let him do works of piety, yet if he does not wish, he need not abandon the things that are of the world. But if anyone has fallen into the sin of fornication, or perhaps, what is more serious, into adultery, he ought to cut off from himself lawful things to the same degree that he remembers having perpetrated unlawful things. For the fruit of good work ought not to be equal for him who has sinned l…

But because we have already sinned, because we are entangled by the habit of evil custom, let him say what we must do in order to be able to flee from the wrath to come. There follows: "Therefore bring forth fruits worthy of repentance." In these words it should be noted that the friend of the bridegroom admonishes that not only fruits of repentance should be brought forth, but fruits worthy of repentance. For it is one thing to bring forth a fruit of repentance, another to bring forth a fruit worthy of repentance. For to speak according to fruits worthy of repentance, it must be known that whoever has committed no unlawful things, to him it is rightly granted to use lawful things; and so let him do works of piety, yet if he does not wish, he need not abandon the things that are of the world. But if anyone has fallen into the sin of fornication, or perhaps, what is more serious, into adultery, he ought to cut off from himself lawful things to the same degree that he remembers having perpetrated unlawful things. For the fruit of good work ought not to be equal for him who has sinned less and him who has sinned more, or for him who has fallen into no crimes and him who has fallen into some crimes, and him who has fallen into many. Therefore by what is said, "Bring forth fruits worthy of repentance," the conscience of each person is addressed, so that one may seek greater gains of good works through repentance to the same degree that one has brought upon oneself greater losses through sin.

Forty Gospel Homilies, Homily 20

Matthew 3:9

But the Jews, glorying in the nobility of their lineage, were unwilling to acknowledge themselves as sinners for this reason: that they had descended from the stock of Abraham. To them it is rightly said: "And do not begin to say, 'We have Abraham as our father'; for I say to you that God is able from these stones to raise up children to Abraham." For what were the stones but the hearts of the Gentiles, insensible to the understanding of Almighty God? As it is also said to certain ones among the Jews: "I will take away the heart of stone from your flesh." Nor is it undeserved that the Gentiles were signified by the name of stones, because they worshipped stones. Whence it is written: "Let those who make them become like them, and all who trust in them." From these stones, indeed, children of Abraham were raised up, because when the hard hearts of the Gentiles believed in the seed of Abraham, that is, in Christ, they became children of him to whose seed they were united. Whence also it is said to these same Gentiles through the outstanding preacher: "But if you are Christ's, then you…

But the Jews, glorying in the nobility of their lineage, were unwilling to acknowledge themselves as sinners for this reason: that they had descended from the stock of Abraham. To them it is rightly said: "And do not begin to say, 'We have Abraham as our father'; for I say to you that God is able from these stones to raise up children to Abraham." For what were the stones but the hearts of the Gentiles, insensible to the understanding of Almighty God? As it is also said to certain ones among the Jews: "I will take away the heart of stone from your flesh." Nor is it undeserved that the Gentiles were signified by the name of stones, because they worshipped stones. Whence it is written: "Let those who make them become like them, and all who trust in them." From these stones, indeed, children of Abraham were raised up, because when the hard hearts of the Gentiles believed in the seed of Abraham, that is, in Christ, they became children of him to whose seed they were united. Whence also it is said to these same Gentiles through the outstanding preacher: "But if you are Christ's, then you are Abraham's seed." If therefore we, through faith in Christ, are now the seed of Abraham, the Jews on account of their unbelief have ceased to be children of Abraham. That indeed on that day of the dreadful judgment good parents cannot benefit wicked children, the prophet testifies who says: "If Noah, Daniel, and Job were in the midst of them, as I live, says the Lord God, they shall deliver neither son nor daughter, but they themselves shall deliver their own souls by their righteousness." And again, that good children profit wicked parents nothing, but rather the goodness of children increases the guilt of wicked parents, the Truth Himself says to the unbelieving Jews: "If I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they shall be your judges."

Forty Gospel Homilies, Homily 20

Matthew 3:10

There follows: "For now the axe is laid to the root of the tree. For every tree not producing good fruit will be cut down and cast into the fire." The tree of this world is the entire human race. The axe, however, is our Redeemer, who is held as if by a handle and iron through His humanity, but cuts through His divinity. This axe is now laid to the root of the tree because, although He waits through patience, it is nevertheless seen what He is about to do. "For every tree not producing good fruit will be cut down and cast into the fire," because every perverse person more quickly finds the prepared burning of Gehenna who scorns to produce the fruit of good work here. And it should be noted that he says the axe is laid not beside the branches, but to the root. For when the children of the wicked are taken away, what else is done but the branches of an unfruitful tree are cut off? But when an entire lineage together with the parent is taken away, the unfruitful tree is cut off from the root, so that nothing may remain from which a wicked offspring might grow again.

Forty Gospel Homilies, Homily 20

Matthew 3:11-12

Therefore every tree that bringeth not forth good fruit shall be cut down, and cast into the fire, because he who here neglects to bring forth the fruit of good works finds a fire in hell prepared for him.

(Hom. in Ev. vii. 3.) John baptizes not with the Spirit but with water, because he had no power to forgive sins; he washes the body with water, but not at the same time the soul with pardon of sin.

(ubi sup.) Why then does he baptize who could not remit sin, but that he may preserve in all things the office of forerunner? As his birth had preceded Christ's birth, so his baptism should precede the Lord's baptism.

(Mor. xxxiv. 5.) After the threshing is finished in this life, in which the grain now groans under the burden of the chaff, the fan of the last judgment shall so separate between them, that neither shall any chaff pass into the granary, nor shall the grain fall into the fire which consumes the chaff.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 3:11

"I baptize in water; but there has stood in your midst one whom you do not know." John baptizes not with the Spirit, but with water, because, not being able to forgive sins, he washes the bodies of the baptized through water, but nevertheless does not wash the mind through pardon. Why then does he baptize who does not remit sins through baptism, unless, preserving the order of his role as precursor, he who had preceded by being born the one who was to be born, might also precede by baptizing the Lord who was to baptize; and he who by preaching became the precursor of Christ, might also become his precursor in baptizing through imitation of the sacrament?

Forty Gospel Homilies, Homily 7

Matthew 4:1

It is often doubted by some by what spirit Jesus was led into the desert, because of what follows: "The devil took him up into the holy city." And again: "He took him up onto a high mountain." This question is properly understood if we believe he was led into the desert by the Holy Spirit, so that his own Spirit would lead him there, where the evil spirit would then find him to tempt him. But behold, when it is said that God made man was taken up by the devil either onto a high mountain or into the holy city, the mind recoils, human ears are terrified to hear this. Yet we recognize that these things are not incredible if we consider other things that were done to him. Certainly the devil is the head of all the wicked, and all the wicked are members of this head. Was not Pilate a member of the devil? Were not the Jews who persecuted and the soldiers who crucified Christ members of the devil? What wonder is it then if he allowed himself to be led onto a mountain by him, who also allowed himself to be crucified by his members? Therefore it is not unworthy of our Redeemer that he willed…

It is often doubted by some by what spirit Jesus was led into the desert, because of what follows: "The devil took him up into the holy city." And again: "He took him up onto a high mountain." This question is properly understood if we believe he was led into the desert by the Holy Spirit, so that his own Spirit would lead him there, where the evil spirit would then find him to tempt him. But behold, when it is said that God made man was taken up by the devil either onto a high mountain or into the holy city, the mind recoils, human ears are terrified to hear this. Yet we recognize that these things are not incredible if we consider other things that were done to him. Certainly the devil is the head of all the wicked, and all the wicked are members of this head. Was not Pilate a member of the devil? Were not the Jews who persecuted and the soldiers who crucified Christ members of the devil? What wonder is it then if he allowed himself to be led onto a mountain by him, who also allowed himself to be crucified by his members? Therefore it is not unworthy of our Redeemer that he willed to be tempted, he who had come to be killed. For it was just that he should overcome our temptations by his temptations, just as he had come to conquer our death by his death.

But we should know that temptation occurs in three ways: by suggestion, by delight, and by consent. And when we are tempted, we frequently fall into delight or even into consent, because having been propagated from the sin of the flesh, we bear within ourselves that from which we endure struggles. But God, who was incarnate in the womb of a Virgin and came into the world without sin, tolerated no contradiction within himself. Therefore he could be tempted through suggestion, but the delight of sin did not bite his mind. And so all that diabolical temptation was external, not internal.

Forty Gospel Homilies, Homily 16

Matthew 4:1-2

(Hom. in. Ev. 16.1.) Some doubt what Spirit it was that led Jesus into the desert, for that it is said after, The Devil took him into the holy city. But true and without question agreeable to the context is the received opinion, that it was the Holy Spirit; that His own Spirit should lead Him thither where the evil spirit should find Him to try Him. (ubi sup.) We should know that there are three modes of temptation; suggestion, delight, and consent; and we when we are tempted commonly fall into delight or consent, because being born of the sin of the flesh, we bear with us whence we afford strength for the contest; but God who incarnate in the Virgin's womb came into the world without sin, carried within Him nothing of a contrary nature. He could then be tempted by suggestion; but the delight of sin never gnawed His soul, and therefore all that temptation of the Devil was without not within Him. (Hom. in. Ev. 16. 5.) The Creator of all things took no food whatever during forty days. We also, at the season of Lent as much as in us lies afflict our flesh by abstinence. The number for…

(Hom. in. Ev. 16.1.) Some doubt what Spirit it was that led Jesus into the desert, for that it is said after, The Devil took him into the holy city. But true and without question agreeable to the context is the received opinion, that it was the Holy Spirit; that His own Spirit should lead Him thither where the evil spirit should find Him to try Him.

(ubi sup.) We should know that there are three modes of temptation; suggestion, delight, and consent; and we when we are tempted commonly fall into delight or consent, because being born of the sin of the flesh, we bear with us whence we afford strength for the contest; but God who incarnate in the Virgin's womb came into the world without sin, carried within Him nothing of a contrary nature. He could then be tempted by suggestion; but the delight of sin never gnawed His soul, and therefore all that temptation of the Devil was without not within Him.

(Hom. in. Ev. 16. 5.) The Creator of all things took no food whatever during forty days. We also, at the season of Lent as much as in us lies afflict our flesh by abstinence. The number forty is preserved, because the virtue of the decalogue is fulfilled in the books of the holy Gospel; and ten taken four times amounts to forty. Or, because in this mortal body we consist of four elements by the delights of which we go against the Lord's precepts received by the decalogue. And as we transgress the decalogue through the lusts of this flesh, it is fitting that we afflict the flesh forty-fold. Or, as by the Law we offer the tenth of our goods, so we strive to offer the tenth of our time. And from the first Sunday of Lent to the rejoicing of the paschal festival is a space of six weeks, or forty-two days, subtracting from which the six Sundays which are not kept there remain thirty-six. Now as the year consists of three hundred and sixty-five, by the affliction of these thirty-six we give the tenth of our year to God.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 4:2

But since the reading is fitting for these days—for we have heard of the forty days' abstinence of our Redeemer as we begin the season of Lent—we must discuss why this very abstinence is observed for the number of forty days. For Moses fasted twice for forty days in order to receive the law. Elijah abstained for forty days in the desert. The very Author of humanity, coming to humanity, took no food at all for forty days. Let us also, as much as we can, strive to afflict our flesh through abstinence during the annual season of Lent. Why then is the number forty observed in abstinence, unless because the power of the Decalogue is fulfilled through the four books of the holy Gospel? For ten multiplied by four produces forty, because we fulfill the commandments of the Decalogue when we indeed keep the four books of the holy Gospel. From this another meaning can also be perceived. For in this mortal body we subsist from four elements, and through the pleasures of this same body we act contrary to the Lord's commandments. But the Lord's commandments were received through the Decalogue. Si…

But since the reading is fitting for these days—for we have heard of the forty days' abstinence of our Redeemer as we begin the season of Lent—we must discuss why this very abstinence is observed for the number of forty days. For Moses fasted twice for forty days in order to receive the law. Elijah abstained for forty days in the desert. The very Author of humanity, coming to humanity, took no food at all for forty days. Let us also, as much as we can, strive to afflict our flesh through abstinence during the annual season of Lent.

Why then is the number forty observed in abstinence, unless because the power of the Decalogue is fulfilled through the four books of the holy Gospel? For ten multiplied by four produces forty, because we fulfill the commandments of the Decalogue when we indeed keep the four books of the holy Gospel. From this another meaning can also be perceived. For in this mortal body we subsist from four elements, and through the pleasures of this same body we act contrary to the Lord's commandments. But the Lord's commandments were received through the Decalogue. Since therefore through the desires of the flesh we have despised the commandments of the Decalogue, it is fitting that we afflict that same flesh four times ten.

Although concerning this season of Lent there is still another thing that can be understood. For from the present day until the joys of the Paschal solemnity, six weeks come, whose days indeed amount to forty-two. When the six Sundays are subtracted from the abstinence, no more than thirty-six days remain in abstinence. But while the year is reckoned through three hundred and sixty-five days, and we afflict ourselves through thirty-six days, we give as it were the tithes of our year to God, so that we who have lived for ourselves through the year we received, may mortify ourselves to our Author in his tithes through abstinence.

Therefore, dearest brothers, just as you are commanded in the law to offer tithes of your possessions, so strive to offer him also tithes of your days. Let each one, as much as strength allows, mortify the flesh and afflict its desires, and slay shameful lusts, so that according to Paul's words, one may become a living sacrifice. For a sacrifice is both offered and is living when a person both does not depart from this life, and yet slays himself from carnal desires. Let the flesh that drew us joyfully to sin, bring us back afflicted to pardon. For the author of our death transgressed the precepts of life through the fruit of the forbidden tree. Let us therefore who fell from the joys of paradise through food, rise again to them as much as we can through abstinence.

Forty Gospel Homilies, Homily 16

Matthew 4:3

But if we examine the very order of his temptation, let us consider with what great power we are freed from temptation. The ancient enemy raised himself against the first man, our parent, in three temptations, because he tempted him with gluttony, vainglory, and avarice; but by tempting he overcame him, because he subjected him to himself through consent. Indeed, he tempted him through gluttony when he showed him the food of the forbidden tree and persuaded him to eat. He tempted him through vainglory when he said: You shall be as gods. And he tempted him through the advancement of avarice when he said: Knowing good and evil. For avarice is not only of money, but also of exaltation. For it is rightly called avarice when loftiness is sought beyond measure. For if the seizure of honor did not pertain to avarice, Paul would never say of the only-begotten Son of God: He did not consider it robbery to be equal to God. Moreover, the devil drew our parent to pride in this, that he aroused him to avarice for exaltation. But by the same means by which he overthrew the first man, by those sam…

But if we examine the very order of his temptation, let us consider with what great power we are freed from temptation. The ancient enemy raised himself against the first man, our parent, in three temptations, because he tempted him with gluttony, vainglory, and avarice; but by tempting he overcame him, because he subjected him to himself through consent. Indeed, he tempted him through gluttony when he showed him the food of the forbidden tree and persuaded him to eat. He tempted him through vainglory when he said: You shall be as gods. And he tempted him through the advancement of avarice when he said: Knowing good and evil. For avarice is not only of money, but also of exaltation. For it is rightly called avarice when loftiness is sought beyond measure. For if the seizure of honor did not pertain to avarice, Paul would never say of the only-begotten Son of God: He did not consider it robbery to be equal to God. Moreover, the devil drew our parent to pride in this, that he aroused him to avarice for exaltation.

But by the same means by which he overthrew the first man, by those same means he was overcome when he tempted the second man. For he tempts through gluttony when he says: "Command that these stones become bread."

Forty Gospel Homilies, Homily 16

Matthew 4:3-4

(ubi sup.) If we observe the successive steps of the temptation, we shall be able to estimate by how much we are freed from temptation. The old enemy tempted the first man through his belly, when he persuaded him to eat of the forbidden fruit; through ambition when he said, Ye shall be as gods; through covetousness when he said, Knowing good and evil; for there is a covetousness not only of money, but of greatness, when a high estate above our measure is sought. By the same method in which he had overcome the first Adam, in that same was he overcome when he tempted the second Adam. He tempted through the belly when he said, Command that these stones become loaves; through ambition when he said, If thou be the Son of God, cast thyself down from hence; through covetousness of lofty condition in the words, All these things will I give thee. (ubi sup.) So the Lord when tempted by the Devil answered only with precepts of Holy Writ, and He who could have drowned His tempter in the abyss, displayed not the might of His power; giving us an example, that when we suffer any thing at the hands…

(ubi sup.) If we observe the successive steps of the temptation, we shall be able to estimate by how much we are freed from temptation. The old enemy tempted the first man through his belly, when he persuaded him to eat of the forbidden fruit; through ambition when he said, Ye shall be as gods; through covetousness when he said, Knowing good and evil; for there is a covetousness not only of money, but of greatness, when a high estate above our measure is sought. By the same method in which he had overcome the first Adam, in that same was he overcome when he tempted the second Adam. He tempted through the belly when he said, Command that these stones become loaves; through ambition when he said, If thou be the Son of God, cast thyself down from hence; through covetousness of lofty condition in the words, All these things will I give thee.

(ubi sup.) So the Lord when tempted by the Devil answered only with precepts of Holy Writ, and He who could have drowned His tempter in the abyss, displayed not the might of His power; giving us an example, that when we suffer any thing at the hands of evil men, we should be stirred up to learning rather than to revenge.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 4:4

But by the same means by which he boasted of having conquered the first man, he is conquered by the second man, so that he might depart from our hearts, captured at the very entrance by which he had entered and held us. But there is something else, dearest brothers, that we ought to consider in this temptation of the Lord: that when tempted by the devil, the Lord responded with the precepts of sacred Scripture, and he who could have plunged his tempter into the abyss by that Word which he was, did not display the power of his might, but gave only the precepts of divine Scripture, so that he might offer us an example of his patience, that whenever we suffer anything from wicked people, we might be stirred to teaching rather than to vengeance. Consider how great is the patience of God, and how great is our impatience. If we are provoked by injuries or some harm, moved by fury, we either avenge ourselves as much as we can, or we threaten what we cannot do. Behold, the Lord endured the adversity of the devil, and answered him with nothing but words of gentleness. He bore him whom he co…

But by the same means by which he boasted of having conquered the first man, he is conquered by the second man, so that he might depart from our hearts, captured at the very entrance by which he had entered and held us.

But there is something else, dearest brothers, that we ought to consider in this temptation of the Lord: that when tempted by the devil, the Lord responded with the precepts of sacred Scripture, and he who could have plunged his tempter into the abyss by that Word which he was, did not display the power of his might, but gave only the precepts of divine Scripture, so that he might offer us an example of his patience, that whenever we suffer anything from wicked people, we might be stirred to teaching rather than to vengeance.

Consider how great is the patience of God, and how great is our impatience. If we are provoked by injuries or some harm, moved by fury, we either avenge ourselves as much as we can, or we threaten what we cannot do. Behold, the Lord endured the adversity of the devil, and answered him with nothing but words of gentleness. He bore him whom he could have punished, so that his praise might grow higher from this: that he overcame his enemy not by destroying him, but by enduring him for the time being.

Forty Gospel Homilies, Homily 16

Matthew 4:5

But behold, when it is said that God made man was taken up by the devil either onto a high mountain or into the holy city, the mind recoils, human ears are terrified to hear this. Yet we recognize that these things are not incredible if we consider other things that were done to him. Certainly the devil is the head of all the wicked, and all the wicked are members of this head. Was not Pilate a member of the devil? Were not the Jews who persecuted and the soldiers who crucified Christ members of the devil? What wonder is it then if he allowed himself to be led onto a mountain by him, who also allowed himself to be crucified by his members?

Forty Gospel Homilies, Homily 16

Matthew 4:5-7

(ubi sup.) 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.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 4:6

He tempts through vainglory when he says: "If you are the Son of God, cast yourself down." By the same means by which the ancient enemy tempted our first parent through vainglory when he said "You shall be as gods," so he now tempts the second Adam: but by the same means by which he boasted of having conquered the first man, he is conquered by the second man.

Forty Gospel Homilies, Homily 16

Matthew 4:7

When tempted by the devil, the Lord responded with the precepts of sacred Scripture, and he who could have plunged his tempter into the abyss by that Word which he was, did not display the power of his might, but gave only the precepts of divine Scripture, so that he might offer us an example of his patience, that whenever we suffer anything from wicked people, we might be stirred to teaching rather than to vengeance.

Forty Gospel Homilies, Homily 16

Matthew 4:8-11

(non occ. vid. in Ezek. 1:8. n. 24. in 1 Reg. 1:1. n. 1. 2.) In these things is shown the twofold nature in one person; it is the man whom the Devil tempts; the same is God to whom Angels minister.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 4:8

He tempts through the greed of ambition when he shows all the kingdoms of the world, saying: "All these things I will give you, if you fall down and worship me."

For avarice is not only of money, but also of exaltation. For it is rightly called avarice when loftiness is sought beyond measure. For if the seizure of honor did not pertain to avarice, Paul would never say of the only-begotten Son of God: He did not consider it robbery to be equal to God. Moreover, the devil drew our parent to pride in this, that he aroused him to avarice for exaltation when he tempted him through the advancement of avarice saying: Knowing good and evil.

Forty Gospel Homilies, Homily 16

Matthew 4:9

"All these things I will give you, if you fall down and worship me." By the same means by which the ancient enemy overthrew the first man through avarice—for he tempted him through the advancement of avarice when he said: Knowing good and evil—by those same means he was overcome when he tempted the second man. But by the same means by which he boasted of having conquered the first man, he is conquered by the second man, so that he might depart from our hearts, captured at the very entrance by which he had entered and held us.

Forty Gospel Homilies, Homily 16