Christ's fasting and temptation

St Luke Chapter IV : Verses 1-2

Contents

• Luke iv. 1-2.  Douay-Rheims (Challoner) text & Latin text (Vulgate).
• Annotations
  
• Douay-Rheims 1582 text

Luke iv. 1-2.

The Orthodox Monastery of the Temptation. [CC BY-SA 2.0.]

1 And Jesus being full of the Holy Ghost, returned from the Jordan, and was led by the Spirit into the desert,

Jesus autem plenus Spiritu Sancto regressus est a Jordane : et agebatur a Spiritu in desertum

2 For the space of forty days; and was tempted by the devil. And he ate nothing in those days; and when they were ended, he was hungry.

diebus quadraginta, et tentabatur a diabolo. Et nihil manducavit in diebus illis : et consummatis illis esuriit.

👈 Built on the slopes of the Mount of Temptation 350 m above sea level, overlooking Jericho and the Jordan Valley. Its most ancient structures date back to the 6th century; sited near the cave traditionally said to be where Jesus spent forty days and forty nights fasting and meditating while he was tempted by Satan.

Annotations

[These notes are adapted from the commentary by A Lapide on Chapter IV of St Matthew's Gospel. The verse numbers are, however, from St Luke's Gospel.]

    2.    the devil. Syriac, by the accuser, Gr. διάβολος, accuser, calumniator. For Satan is he who accuses men before God perpetually, that he may gain them for himself and Gehenna.

    This occurred immediately after His Baptism. Hence S. Mark says, “Straightway the Spirit driveth him into the wilderness.” Whence it would appear that Christ on the same 6th day of January on which he was baptized was driven by the Spirit into the wilderness. And at the close of the same day He commenced His forty days’ fast, which He would finish on the 15th of February. Thus speedy in every good work are both Christ and the Holy Spirit.

    1. was led, Gr. ἀνήχθη, i.e., was withdrawn, and taken away out of the midst of the multitude of the people with whom He had hitherto dwelt, that He might have time for prayer and fasting. Mark has, the Spirit drove him out into the desert, where the word drove denotes the power, efficacy and alacrity of the Spirit which was in Christ, and which was to be in the Apostles and all other Christians, and which was to drive or impel them to heroic acts of virtue, according to the words (Rom. viii.14) “As many as are driven by the Spirit of God, they are the sons of God.” (Vulg.) Christ then was led by the Spirit, not rapt through the air, but through the impulse of the Spirit, going with the utmost alacrity upon His feet, to the scene of His contest with the devil.

    The desert was Christ’s wrestling ground of prayer and fasting and an angelic life, where He entered upon His duel with Lucifer and vanquished him.

    The wilderness. This desert is called Quarantana. Adrichomius, in his description of the Holy Land, gives the following account of it out of Brochardus and others:—

“The desert of Quarantana, between Jerusalem and Jericho, begins near Anathoth, and extends above Gilgal as far as the desert of Tekoa and Engaddi, by the Dead Sea. Here dwelt John the Baptist. In the same wilderness is a mountain called also Quarantana. It is near the Jordan, lofty and difficult of access. Here the Lord was first tempted of Satan. There is upon the top a ruined chapel, held in veneration on account of Christ’s fast and prayer.”

    Tropologically, listen to S. Ambrose, lib. 3 de Virgin.: 

“Let us, too, follow Christ, far from luxury, far from lasciviousness, living as it were in the arid soil of His life of fasting. Not in the marketplace, not in the broad streets is Christ found. So let us not seek for Christ where He cannot be found. Christ is not in the courts of law, for Christ is peace; in the courts are lawsuits, Christ is justice; in the forum is iniquity, Christ is charity; in the forum is detraction, Christ is fidelity; in the forum is fraud and perfidy,” &c.

    1. by the Spirit. Not the devil, but the Holy Ghost. This is clear from the sixteenth verse of the third chapter. This Spirit of God, therefore, was the possessor and charioteer of Christ, driving Him into the desert. Whence the Syriac has, of the Spirit of holiness, i.e., the Holy Ghost, the fountain of all holiness. This is clear, too, from the presence of the Greek article, τοῦ Πνεύματος. And The Spirit is here put in opposition to the devil, who follows as the adversary of Christ and the Holy Ghost, that Christ’s Own Spirit might lead Him where the evil spirit might find Him to tempt Him, says S. Gregory.

   2. was tempted by the devil. The Holy Ghost did not directly intend that the devil’s temptation should assail Christ, for that were an evil thing: but only that the temptation should be permitted for the sake of Christ’s profit and victory, which He surely foresaw, and so opposed Christ, as it were an athlete, to the devil.

    1. In the first place, the Holy Spirit intended by this temptation to afford to Christians, baptized and converted to God, an ideal of religious life, whereby they should know they must fortify themselves against the temptations which are sure to attack them. So SS. Chrysostom and Hilary. Whence Tertullian (de Baptism., last chapter) teaches, that it is here signified, that no one without temptation shall attain the Kingdom of God.

    2. The Holy Ghost would show that there is no temptation which may not be overcome by grace, by prayer and fasting, by repeating the words of Scripture, the precepts and promises of God.

    3. Christ, who was often tempted by Satan, thus showed Himself to be like unto all other men, His brethren, as the Apostle teaches, Heb. iv. 15.

    4. That He might show that those who are about to become doctors, preachers, prelates, apostles, must needs be first proved by temptations, and be strengthened by prayer and meditation in solitary retreats, and there drink in a large supply of the Spirit, which they may afterwards pour forth upon others. They who be wise, first go apart with Christ into the wilderness of prayer and meditation.

    5. That challenging Lucifer to battle, He might vanquish him, and his whole army of demons with him. This duel between Christ and the devil is as when the sun struggles with the surrounding clouds, with this motto, “Splendour is from me.” “For the sun,” as S. Ambrose says, “is the eye of the world, the pleasantness of day, the beauty of the heaven, the measure of seasons, the strength and vigour of all the stars. As the sun dissipates the clouds, so does Christ all the temptations of the devil.” And again, “As the sun makes brilliant the darkest clouds, so does Christ, by the splendour of His grace, convert desolation into consolation, temptations into victories, war into triumph.”

    6. That by His temptation as an example, He might overcome our temptations, and might teach us to fight with and overcome the same antagonist. For although the faithful, conscious of their own infirmity, ought to avoid temptations as far as they can, according to the words of Christ, “Lead us not into temptation,” yet when temptations do come, they must, relying upon Christ, valiantly resist them, remembering His words; “Be of good cheer, I have overcome the world.” Whence S. Augustine on Psalm XCI. says, “Therefore was Christ tempted, that the Christian might not be overcome by the tempter.” For as S. Ambrose says, “When thou art tempted, recognize that a crown is being prepared for thee. Take away the contests of the martyrs, you take away their crowns. Take away their torments, you take away their beatitudes. Is not the temptation of Joseph the celebration of his virtue? Is not the wrong of his prison the crown of his chastity?”

    2. S. Luke (iv.1) says, For the space of forty days; and was tempted by the devil; from this some think that besides the three temptations mentioned by the Evangelist, Christ suffered many other temptations during these forty days. Thus Euthymius, Jansen and Cajetan, Origen (Hom. 29 in Luc.), Bede (lib. 1 in Marc.), Augustine (lib. 2 de Consens. Evang. c. 4).

    S. Luke, by using the present participle πειραζόμενος, which the Vulgate renders by the imperfect, was being tempted, seems to refer principally to the three celebrated temptations of Christ as the summing up as it were and the chief of them all. As Suarez rightly points out.

    2. the devil, namely Lucifer, the prince of all the demons. And it was just that Christ should now contend with him, as He had afore contended with him in heaven, when He cast Satan ambitiously seeking the hypostatic union, and envious that He was about to become man, down to Tartarus, as some suppose. Lucifer therefore, at this time, came forth from hell, and taking the form of a man—of a holy man, says Carthusianus—tempted Christ, (1) that he might make trial whether He were God’s own Son in very deed, and (2) that he might entice Him to sin. As therefore Lucifer, through Eve, tempted Adam, and overcame him, so he tempted Christ, and was overcome by Him. We are here taught that when the devil foresees any one will be an illustrious doctor of the Church, he is accustomed to assail him with various temptations, that he may cast him down, and destroy the harvest of souls which he sees he may reap, that he may choke the fruit in the seed, as now he strove to strangle all Christians in Christ their Parent.

    2. And he ate nothing in those days; and when they were ended, he was hungry. Christ, after the example of Moses and Elias, fasted forty whole days and nights, without taking any food or drink whatever. He fasted, not by natural but by supernatural strength; and not by strength received from without, as Moses and Elias, but by His own proper and intrinsic, that is to say, divine strength, as the Fathers teach, passim.

    You ask for what reasons Christ fasted?

I answer, 

    1. That by prayer and fasting He might prepare Himself for His work of preaching, and teach us to do the same.

    2. Objectively, that by the hunger consequent upon His fasting, He might afford the devil an opportunity of tempting Him; and by the same fasting might arm Himself, and teach us to arm ourselves against temptations. So S. Basil (Hom. 1 on Tempt.).

    3. That by macerating His flesh, He might make satisfaction for Adam’s eating the forbidden fruit, and for all the gluttony of his posterity.

    4. That He might dispose Himself for holy contemplation, and show that fasting is as wings, whereby the soul is carried upward to celestial things. (S. Chrysostom, Hom. 1 in Gen.)

    5. That He might teach us to despise corporal for the sake of spiritual delights; and that by the contemplation of divine things, and the joy which arises from that contemplation, the longing for carnal pleasures is quenched, and the thought of food and drink taken away. Whence the Abbot John, as Cassian testifies (Collat. 19. 4) was so fed with the pleasures of contemplation, that he could not remember whether he had eaten the day before or not.

    6. And chiefly, that He might inaugurate the Lenten Fast, observed by Christians according to Apostolic tradition; that He might sanction, and, as it were, consecrate this fast by His example. So S. Ignatius (Epist. 7), and other Fathers, passim. The reason was, first, that we might give a tithe of all the days of the year to God. So S. Gregory (Hom. 16. in Evang.) 

“From this day until the gladness of Easter are six weeks, or forty-two days, from which, as six Sundays not to be given to fasting must be deducted, there remain only thirty-six days. Thus do we deny ourselves for six-and-thirty days, as giving the tenth of the 365 days of the year to God, that we, who have lived by the gift which we have received for ourselves, might, for the sake of our Maker, mortify ourselves by fasting in His own tithe of time. Whence, brethren most beloved, as ye are bidden by the law to offer the tithe of your substance, so also offer to God the tithe of your days.” 

    S. Ambrose gives another reason, that as the Israelites passed by forty-two stations through the desert to the Promised Land, so we too arrive by forty days of fasting at the longed-for feast and joy of Easter. Whence Tertullian, Cyprian, S. Ambrose (Epist. 25), and others call a fast a station. See in Peter Bongus much more concerning the mysteries contained in the number forty. See also S. Jerome (ad Præsid.) on the Paschal Candle.

    We may add that the Lenten Fast is appointed for the spring, not only for the sanctity of the soul, but for the sanity of the body, as D. Viringas, Professor of Medicine at Louvain, in his book called Fasting, the Physician of the Church, says. In spring the blood breaks out in various humours, which produce fevers and various disorders, unless they are kept under by fasting and fish.

    Mystically, S. Augustine, on Ps. cxi. sub init., teaches us that the number forty, in connection with fasting, signifies the whole period of this present life, assigned by God to repentance and expiation of sins, by which we arrive at the Easter of a joyful resurrection, and at Pentecost, or the fiftieth day of eternal reward and glory.

    Moreover, some of the ancient Christians, imitating the example of Christ, were very rigid in the observance of this fast, as Baronius shows (A.C. 57, c. 153). Whence Lucian (in Philopatro) testifies that the early Christians were so accustomed to fasting that they would spend ten whole days without food. More fully writes S. Gregory Nazianzen (ad Hellen.), concerning the monks who live in the deserts of Pontus, that there were many of them who abstained from food twenty whole days, and as many nights, imitating Christ in one half of His fast. And S. Augustine writes (Epist. 86 ad Casulanum), that there were some in his time who kept a whole week’s fast, and that he himself was acquainted with them. He adds, “It has been solemnly affirmed to us by brethren worthy of credit, that one kept a fast of forty whole days.”

    2. and when they were ended, he was hungry. The most probable meaning is that Christ felt some sensation of hunger during the forty days, though not such hunger as He did when they were finished, and which incited Him to seek for food.

    With Christ equally as with Moses and Elias, prayer and converse with God were the nourishment both of soul and body throughout the forty days; for they who wholly give themselves up to those things are so fed with their sweetness that they do not experience the pangs of hunger.

    You will ask whether Christ by natural strength could live for forty days without food and drink?

    I reply—

    1. Both experience and physicians teach that such a thing is impossible to the power of nature. There is the à priori reason against it, that when aliment is withdrawn the vital heat languishes and dies, as the fire of a lamp is extinguished when oil fails.

    You may say that Pliny (lib. 7, c. 2) tells us that the Indians at the sources of the Ganges live merely by inhaling the smell of fruits and flowers. Rondelivius also (lib. 1 de Piscibus, c. 13) relates that a certain person lived for forty years upon air alone. Robert Bacon relates that an English girl lived for twenty years in a similar manner. Simon Portius also says that a girl of Spires, about A.D. 1540, lived four years without food. A French priest lived for two years without food at Rome, in the time of Nicholas V. As to what Pliny says, it is fabulous. Odour refreshes the brain, but does not fill the stomach. The other instances were brought about either by divine power or by the devil’s art, a wonderful example of which last, B. Prosper relates of an Indian girl. The young woman of Spires laboured under a disease of slow, viscous, and chilous phlegm, and so was kept alive. In a somewhat parallel manner Indians, by chewing the herb coca, and Scythians, by the herb hippice, can sustain hunger and thirst for twelve days. See Delrio (lib. 2, disquis. Magic. quæst. 21); and Coimb. (lib. 1 de Generat., c. 5, q. 7, art. 1 & 2).

    2. Vehement and protracted attention of the mind to other things, such as mathematical, philosophical, or theological speculations, is able to keep a man without food for some time, but not for forty days. And so, contemplation alone would not have enabled Christ to live without food for forty days.

    3. The fasts of Christ, Moses, Elias, Simeon Stylites, and such as they fasting for forty days, was supernatural, arising from a singular providence of God. God in their case suspended for forty days the action of natural heat, and sustained and nourished them internally, so that they lived and flourished during the time, just as even at this present time Enoch and Elias are living well and strong without food for so many thousands of years in the terrestrial Paradise, where they feed only upon the spiritual delights of prayer and contemplation.

    2. and when they were ended, he was hungry. God, who had for forty days stayed this hunger by His intervention, afterwards withdrew that intervention, and gave up the body of Christ to the suffering of hunger—1. That He might declare Christ to be true man. As S. Chrysologus says: “To feel and to conquer hunger is a work of human labour, not to hunger at all is the result of Divine power.” (Serm. 11.) Secondly, as S. Ambrose says, “That the Lord’s hunger might be a pious fraud upon the devil,” that the devil being allured by the appearance of hunger, might tempt Christ as if He were a man, knowing not that He was God. In c. 4 S. Luc.: “The lowly God-man hungered, that the lofty Man-God might not be made known to the enemy,” says a certain holy person.

Douay-Rheims : 1582 text

1. AND IESVS ful of the Holy Ghoſt, returned from Iordan, & was driuen in the ſpirit into the deſert.

2. fourtie daies, and was tempted of the Diuel. And he did eate nothing in those daies; and when they were ended, he was an hungred.

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The Vladimirskaya Icon. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.