And Jesus being full of the Holy Ghost, returned from the Jordan and was led the by the spirit into the desert,
ιησους δε πνευματος αγιου πληρης υπεστρεψεν απο του ιορδανου και ηγετο εν τω πνευματι εις την ερημον
11 Church Fathers comment on this verse · 12 commentaries
The Lord underwent baptism to purify the waters for those of us who experience His grace. Following His baptism, He was ‘led by the Spirit into the wilderness,’ as the Holy Spirit guided Him into spiritual warfare against the adversary. He entered ‘the wilderness’ to provide the devil with an opportunity to confront Him, for the enemy often seeks us out when we are alone.
The blessed prophets, speaking of the only begotten Word of God—He who shares in the glory of God, seated on His throne, and shines in perfect equality with Him—encourage us to trust that He was revealed as our Savior and Deliverer. They declare, "Arise, O Lord, help me." In response, He arose and provided aid, taking on the form of a servant and becoming like us. In doing this, He, being fully human, positioned Himself as our avenger against the deadly and rebellious serpent that led us into sin, which resulted in corruption and death reigning upon the earth. It is through Him and in Him that we achieve victory, whereas we were once overcome and fell in Adam.
Therefore, let us exalt the Lord and sing praises to God our Savior; let us tread upon Satan; let us proclaim our triumph over him, who is now vanquished and fallen; let us rejoice over the cunning serpent ensnared by the unbreakable bonds of truth; let us echo the words of the prophet Jeremiah: "As the hammer of the whole earth is broken and beaten small! You are found and seized, because you have resisted the Lord."
From ancient times, before Christ the Savior of all came into the world, the universal enemy harbored grand and dreadful notions of himself. He boasted over the frailty of humanity, claiming, "I will clutch the world in my grasp like a nest, and just like untouched eggs, I will ascend upon it; no one shall escape from me nor protest against me." Indeed, there was no one on earth who could oppose his dominion; however, the Son rebelled against him, fought against him, and took on our likeness. Thus, as I have stated, human nature, having triumphed in Him, receives its crown. This proclamation was made by the Son Himself in ancient days when He addressed Satan through one of the holy prophets, saying, "Behold, I am against thee, a corrupting mountain, corrupting the whole earth."
Let us now consider what the blessed evangelist states when Christ was preparing to battle for us against the one who corrupted the entire earth: "But Jesus, being filled with the Holy Spirit, returned from Jordan." Here we see human nature anointed with the grace of the Holy Spirit in Christ as the firstborn, adorned with the highest honors. God has long promised this to all, declaring, "In those days it shall come to pass, that I will pour out my Spirit upon all flesh." This promise has been first realized in us through Christ.
In times past, concerning those who recklessly surrendered to bodily desires, God declared: "My Spirit shall not dwell in these men, because they are flesh." However, now that all things have been renewed in Christ, we are enriched through regeneration by water and the Spirit; we are no longer merely children of flesh and blood, but we call God our Father. Therefore, it is only fitting that, in honor and through the glorious privilege of adoption, we partake in the divine nature through the communion with the Holy Spirit. The Firstborn among us became one of many brethren, submissive to the void, and was the first to receive the Spirit, even though He is the very Giver of the Spirit, so that this dignity and grace of communion with the Holy Spirit might come to us through His mediation.
St. Paul teaches us similarly, stating that "both He that sanctifieth and they that are sanctified are all one; therefore He is not ashamed to call them His brethren, saying, 'I will declare Thy name unto My brethren.'" Not ashamed to refer to us as brethren, whom He has taken on the likeness of, He bears our poverty and sanctifies Himself along with us, although He is the Sanctifier of all creation. This is not an indication that He relinquished His divine nature; rather, He consented to become man for the salvation and life of all. Therefore, when the wise Evangelist remarks, "But Jesus, being filled with the Spirit, returned from the Jordan," do not be troubled or stray from understanding how the Word, who is God, was sanctified. Instead, appreciate the wisdom of His divine plan, for which He is worthy of our admiration.
He became flesh and took on humanity, not to evade what it means to be human or to disdain our struggles, but so that we could be enriched by what belongs to Him, as He was made like us in every way, except for sin. Thus, He sanctifies as a man, yet He sanctifies as God, for He who is by nature God became man. Therefore, what is meant by the term "brought forth"? It indicates not merely that He was physically present, but that He dwelled and made His home there. We often refer to those who live their lives righteously as "well-educated," not because they literally lead and guide others, but because they nurture and instruct them, preparing them to conduct themselves properly.
In the wilderness, it is noted that Jesus was guided by the Spirit for forty days, where He faced temptation from the devil (Lk 4:1-2, Ep. Cassian). The phrase ‘was led’ suggests not merely a physical guidance but signifies His spiritual presence in the wilderness. During this time, He engaged in fasting, foregoing any physical nourishment. One might wonder, “What harm did it cause Jesus to remain in the cities, and what benefit did He gain from being in the wilderness when He had no needs? Why did He fast, and what was the purpose of His toiling?” Such a perspective misses the significance of fasting, which serves as a powerful means to mortify our desires and subdue the sinful inclinations within us, cutting off our urges for carnal gratification.
Why was this fasting necessary for Christ? He is the one through whom the Father subdued sinful nature. The apostle Paul expressed this truth, stating: “As the law, weakened by the flesh, was powerless, God sent His Son in the likeness of sinful flesh, and condemned sin in the flesh, that the justification of the flesh might be fulfilled in us, who do not live according to the flesh, but according to the Spirit” (Romans 8:3-4). He also put to death the sinful passions in us who are deemed lowly and rendered sin powerless. What need could there be for fasting for Him who accomplished this? He is holy, blameless, pure, and flawless, and is wholly unchangeable.
Regarding verses 1 and 14, all sacred Scripture attests to the incarnation of the Word of God, a truth that even our opponents would likely concede. Yet, considering it is said that He was led by the Spirit into the wilderness, or that Jesus went forth in the strength of the Spirit into Galilee, let those who attempt to separate the Spirit from the Divine essence and marginalize Him as a creature explain how the Son, the Wisdom and Power of the Father, was led by the Spirit into Galilee and triumphed over the devil in the wilderness through that same Spirit. Would they suggest that He lacked strength, or that He reached such a state of weakness that He required assistance from a created spirit, according to their non-Orthodox views? To even entertain such notions is profoundly irrational. God is the Spirit, who eternally dwells in the Son from the Father and possesses all His divine energy. The Word could indeed conquer the devil by the Spirit, being anointed with that very power and embodying it to withstand the devil in the wilderness, performing wonders in Galilee. For all the attributes of the Father are present in the Spirit through the Son. The careful reader will note that the Spirit is God, exercising the same power as the Son, and is inherently united with His essence. Furthermore, these teachings clarify that when it is said that God dwells within us, it is the Spirit who takes residence within.
Temptations Why did Satan wait until Jesus was thirty to tempt Him? The adversary hesitated to challenge Christ because no clear manifestation of His divinity had yet been revealed from heaven; to the eye, He appeared humble like everyone else, receiving no visible honor from His people. It was only at the onset of the significant event that Satan took notice, particularly when he heard the declaration, “Behold, the Lamb of God is coming, and it is He who takes away the sins of the world” (Jn 1:29). This proclamation astonished him. Nevertheless, he postponed his temptation until after Jesus' baptism, contemplating whether the Lord would truly submit to it as if He had any need for it.
Upon witnessing the brilliant light above the water and hearing the voice from heaven, he realized that the One who fulfills every need had entered the water, not out of necessity, but for a purpose. Satan then hesitated, telling himself, ‘I must test Him through temptation to truly recognize Him.’ However, it was inappropriate for the Lord to resist the one sent to try Him. Otherwise, Satan would have lacked the boldness to approach Christ, not knowing how to lead Him into temptation. Therefore, as soon as temptation commenced, the Lord readied Himself for the encounter, donning the power of the Spirit for the ensuing battle.
I believe we have successfully created a valuable account of the Lord's ancestry, as it has proven beneficial to examine His forebears more closely. A traveler preparing to navigate the vast ocean typically remains along the coast, hesitant to embark directly across the sea due to uncertainty, similar to our own approach. Instead, he often finds himself captivated by the beauty of the land, exploring the fields and villages further from the shore. Thus, it is even more appropriate for us—not immersed in the depths of water, but engaged in heavenly pursuits—to favor nearby havens and enjoy frequent strolls, so as to avoid weariness from a protracted journey. Should a harbor filled with books await you, yet foreseeing the ship’s instability, you would unfurl the sails of listening and drop anchor in reading. One who reaches a port completes the voyage rather than merely abandoning the ship.
In many regions, the allure of the landscape beckons the traveler. This was true for Odysseus, as recounted in mythology, and the prophet similarly declared: "The daughters of the Sirens shall dwell there" (Ezekiel 27:39, cf. Isaiah 43:20; Isaiah 13:21). Even without this prophetic statement, it is not unreasonable to acknowledge that Scripture incorporates both giants and the valley of titans. After enduring ten years away from his homeland due to the Trojan War, and another ten years of wandering, Odysseus was nearly ensnared by the Lotophagi's fruit and waylaid in the gardens of Alcinoeus. Ultimately, it was the Sirens, seducing him with their melodies, who almost caused his downfall—had not his companions' ears been sealed with wax to resist the charming songs. Thus, it is fitting for the God-fearing to be consoled by the marvels of creation. We should seek not the sweetness of fruit but rather the Bread that comes down from heaven, not the gardens of Alcinoeus but the commandments of Christ, as only the weak consume mere vegetables (Romans 14:2). We ought to attune our ears to hear the voice of Christ to avoid the shipwreck of our souls, lest we be swayed by temptation, wandering from the pathway of virtue into the perils of pleasure, and instead be spiritually chained to the Cross rather than physically bound like Odysseus.
The fanciful tales we create in our minds can obscure deeper truths. Such mythical narratives depict maidens on a rugged shoreline; their enchanting voices divert sailors from their courses, leading them to hidden shoals where they meet with unfortunate wrecks, misled by the hopes of safe harbor. This picture is richly adorned with imagery: the sea, the melodious voices, the treacherous shallows. Yet, what ocean is more perilous than this era we inhabit—unreliable, turbulent, and treacherous, easily stirred by the winds of unclean spirits? The maidens symbolize the traps set by indulgent desires that sap the strength of the soul ensnared by them. Aren't these shoals the treacheries of our salvation? The allure of this world appears subtle yet is perilous, caressing the soul while destroying life, slicing the mind upon the jagged rocks of sensuality.
There is good reason for our Lord Jesus, through His fasting in the wilderness, to guide us in resisting the entrapments of temptation. The Sovereign of all permitted the devil to tempt Him (cf. Luke 4:1-13; Matthew 4:1-11; Mark 1:12-13) so that we might learn to conquer alongside Him. It is significant that the Gospel writer presents the three fundamental principles ordained by the Lord that encourage mankind's journey toward salvation: the sacrament of baptism, the wilderness, and fasting. No one shall receive a reward if they compete unlawfully (2 Timothy 2:5); only those cleansed from sin and sanctified by divine grace will be permitted to strive for virtue.
The Lord approached baptism to reveal the grace bestowed through this sacrament. While the law was declared with the affirmation of heaven and earth (cf. Deuteronomy 32:1), to assure your faith in the divine mystery concealed from eternity within God (cf. Ephesians 3:9; Colossians 1:26), heaven itself testifies, for God's voice resounds from above (cf. Luke 3:22). Simultaneously, to prevent doubt from tarnishing the mystery of faith, the unseen realities manifest in visible acts (cf. Hebrews 11:3).
The Lord presented Himself for baptism for our sake, embodying all things for us. To those under the law, He submitted to the law (cf. 1 Corinthians 9:21). Though He Himself was not subject to the law, He accepted circumcision (see Luke 2:21) to redeem those bound by it. He shared meals with those who were outside the law to bring them into the fold. He embraced weakness with the weak through bodily suffering to acquire them; He became all to all: sharing in poverty with the poor, affluence with the wealthy, weeping with the grieving, thirsting with the parched, and generosity with the abundant (cf. 1 Corinthians 4:11; 1 Corinthians 9:22; 2 Corinthians 8:9; Romans 12:15). He is present in prison with the destitute, mourning with Mary, dining with the apostles, thirsting with the Samaritan woman, and fasting in the wilderness (cf. Matthew 25:36; Matthew 26:20; John 11:35; John 4:7; Luke 4:2), all to redeem the fruit that Adam consumed in disobedience through His fasting.
Then Jesus was led by the Spirit into the wilderness to face temptation from the devil (Matthew 4:1). Here it is fitting to recall how the first Adam was expelled from paradise into the wilderness (see Genesis 3:1-20). This understanding further elucidates how the second Adam (see 1 Corinthians 15:45) returned from the wilderness to the garden. Observe how the cords of wickedness are loosened in the same manner as they were bound, and divine blessings flow from their release. Adam was fashioned from the virgin earth, while Christ emerged from the Virgin; Adam was created in God's likeness, and Christ embodies that image; Adam was set apart from all irrational creatures, while Christ surpasses all living beings. Through the woman came folly, but through the Virgin came wisdom; death entered through the tree, and life emerged through the Cross. Adam, stripped of his spiritual clothing, donned a garment torn from the tree (cf. Genesis 1:27; Genesis 3:7; Genesis 28:30; Genesis 2:7; 2 Corinthians 4:4; Colossians 1:15); whereas Christ, possessing no worldly wealth, had no need for earthly attire. Adam wandered in the wilderness, as did Christ, knowing where to reach the condemned to liberate them from sin and restore them to paradise. Yet he could not return clothed in worldly garments; he who would dwell in paradise must first cast off guilt, leading Adam to shed the old self and assume the new (cf. Colossians 3:9). Although God's decree remained unchanged, the identity of the condemned was transformed.
Without a guide, man in paradise strayed from the path to which he was commanded; how could he, in the wilderness, find the way again, where temptations abound, the ascent to virtue is arduous, and it is easy to slip into sin? The nature of virtue mirrors the trees of the forest: early on, as they ascend, they may easily perish or wither under the sting of a venomous bite; but those that take root deeply and thrive will withstand the assaults of beasts, the destruction wrought by villagers, and fierce storms.
Whom did God appoint as a guide against the myriad temptations of this world and the cunning of the devil? He understood that our battle begins with flesh and blood, extending against rulers, against the authorities of this world's darkness, against evil spirits in high places (Ephesians 6:12). Did He send an angel? Yet an angel once fell; legions of angels would scarcely assist one man (cf. Matthew 26:53; 2 Samuel 6:17-18). Did the seraphim lead the seraphim? The seraphim descended to cleanse a people of unclean lips and, with a coal, could purify only one prophet (cf. Isaiah 6:6-7). There needed to be a singular Leader whom we could all follow. Who then became that Leader, rescuing us all? The One who is above all! (See John 3:31) Who is greater than the world? He who became the Leader powerful enough to govern all, Jew and Gentile, barbarian and Scythian, slave and free (cf. Galatians 3:28). Only Christ, who is all and in all (Colossians 3:11).
Wherever we turn, traps are set: entanglements of the body, deceptions within the law, snares in the sanctuaries (cf. Luke 4:9), on the edges of walls the devil spreads them, seductions of philosophy, ensnaring desires (as it is said, "the eye of the harlot is a net for the sinner"), traps of wealth, enticements in worship, and snares in the quest for chastity. In an instant, a soul may falter under the slightest stress and be drawn off course by the tempter’s ploys. The devil observes a devoted individual honoring God, who respects the sacred and refrains from deceit—yet he ensnares him in piety, fostering disbelief that the Son of God truly assumed our flesh, our frail and mortal body. Although His suffering body did not diminish the divinity present, piety can devolve into sin, for anyone who denies Jesus Christ came in the flesh is not of God (1 John 4:3). When the devil sees someone pure and chaste, he inspires disdain for marriage (cf. 1 Timothy 4:3), leading to their expulsion from the Church and removal from Her pure body in pursuit of personal chastity. Some acknowledge that there is one God, from whom all things come (1 Corinthians 8:6), honor Him and extol Him—but the devil sets a trap for them too, obstructing their understanding, keeping them from hearing that there is one Lord, by whom are all things (1 Corinthians 8:6). Thus, in their intense piety, they may descend into wickedness: separating the Father from the Son, they also conflate them into one individual instead of recognizing their distinct authority. In failing to grasp the proper measure of faith, one might fall into the snares of sin.
How can we evade these entrapments, allowing us to declare, “Our soul, like a sparrow, has escaped from the snares of the fowlers; the net has been broken, and we have been liberated” (Psalm 124:7)? Does he not proclaim, “I have broken the nets,” David wisely testifies to the need for divine assistance, saying, “Help us in the name of the Lord” (Psalm 124:8), thereby indicating how these traps can be dismantled and prophesying of the One destined to come and shatter the nets devised by the devil’s cunning (cf. 1 John 3:8).
The most effective way to dismantle the net is to display the prey itself: the devil, rushing toward his quarry, becomes ensnared in his own trap, allowing us to declare, “They have prepared a net for my feet, and they have fallen into it” (Psalm 56:7). The human body alone serves such prey perfectly! It was fitting to deceive the devil in this manner: the Lord Jesus embraced a frail and mortal body (cf. 1 Corinthians 15:53) to be crucified in His corporeal vulnerability. Were it a spiritual body, He would not have expressed, “But the flesh is weak” (Matthew 26:41; Mark 14:38). Thus, listen to both the frailty of the flesh and the strength of the spirit: “Father, if it is possible, let this cup pass from me” (Matthew 26:39; Mark 14:36) reveals the flesh's yearning. Yet, “Not as I will, but as You will” (Matthew 26:39; Mark 14:36) unveils the holiness and might of the spirit. Why then disdain divine favor? Favor rests in His assumption of my body, favor in His taking upon Himself my transgressions, accepting my frailties, which even the divine essence did not experience, while human nature has struggled to endure, carry, or withstand them. Therefore, let us follow Christ as it is written, “Follow the Lord your God and cling to Him” (Deuteronomy 13:4). To whom shall I adhere if not to Christ, in line with the words of the Apostle Paul: “He who is joined to the Lord is one spirit with Him” (1 Corinthians 6:17)! Let us pursue His path so that we may return from the wilderness to paradise!
Empowered by the Holy Spirit, we come to understand that we receive this Spirit through sacred baptism. In the third chapter of the Gospel of Matthew, we encounter the explanation of the verse: “Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.” It is important to recognize that the human nature of the Savior had the Holy Spirit as its guide, not implying that His divine nature was insufficient. Just as He became incarnate by the will of the Father, He also reached fullness through the aid of the Holy Spirit, so that the essence of their nature might be made known, allowing them to fully engage with one another.
Therefore, the Church so often repeats the prayer to the Holy Spirit: 'O Heavenly King, Comforter, the Spirit of Truth, come and abide in us...'.
Due to technical limitations, a comprehensive analysis of the narrative surrounding the temptation of Christ has not been made available on this platform. The three Gospel writers concur that following His baptism, our Lord withdrew into the wilderness, not primarily by His own volition but compelled by the Spirit. This notion is communicated with particular emphasis by St. Mark, who states that the Spirit led Him away—εχβαλλλει—into the wilderness. However, which Spirit is referred to here? Some assert it is the spirit of evil, while others contend that it is Christ's own spirit. Both perspectives are mistaken.
The Spirit that guided the Lord into the wilderness stands in clear opposition to the spirit of malice (υπο τε πνευματος and υπο τε διαβολε—Matthew 4:1); furthermore, the spirit of malice is never simply referred to as το πνευμα—spirit—in the New Testament but always with an added description. It cannot refer to Christ's own spirit either. As St. Luke indicates right from the outset, Christ was preparing to return from the Jordan to Galilee to commence His ministry (Jesus, however, filled with the Spirit to return from the Jordan); yet, at the very moment He was heading back to Galilee (compare v. 1 with v. 14), the Spirit suddenly seized Him and directed Him into the wilderness. Undoubtedly, this Spirit is the Spirit of God, who, being the Spirit of truth and goodness, was now leading Him into the wilderness to confront the spirit of evil. The spirit of malice is identified as the devil in Matthew and Luke, and as Satan in Mark. The term Diabolus is Greek for slanderer, while Satan is derived from Hebrew and means adversary (Zech. 3:1,2; Job 1:6). The first title illustrates the evil spirit's posture towards humanity, while the second reflects its stance towards God. This understanding has been preserved by early church fathers and teachers (e.g., St. Chrysostom, St. Ambrose, Bl. Theophylact, Euthymius Zigabenus), and is echoed by many contemporary scholars.
The specific wilderness where the Spirit of God led Christ for temptation is not explicitly mentioned. It is commonly believed that Jesus was led from the wilderness into the desert, but this is inaccurate. He was actually guided from the banks of the Jordan into the desert (Keil). However, Mark makes it clear that this desert was entirely desolate and inhabited only by wild beasts; and to be with beasts could also encompass demons that, according to scripture, reside in desolate areas (Is. 13:21; Tob. 8:3; Var. 4:35; Mt. 12:43; Lk. 8:29; 11:24; Rev. 18:2).
Traditionally, this wilderness is identified as the region between Jericho and Jerusalem, often referred to as Jericho's wilderness (Hab. 16:1; 18:12). In this wilderness, one prominent mountain is noted, believed to be where the Lord undertook His forty-day fast, subsequently called Quarantana. Mount Quarantana rises sharply on the eastern side above the Jordan valley, reaching heights from 171 to 215 saz. This area features numerous caves dwelling with hermits and desert folk. Presently, a Greek Orthodox monastery stands at this site to honor Jesus Christ’s forty-day fasting and temptation. Both St. Matthew and St. Luke connect the struggle against the tempter with the forty-day fast. Matthew notes that Jesus was led by the Spirit into the wilderness to be tempted by the devil, and he follows this by stating that He fasted for forty days and nights. Luke articulates this even more clearly: He did not eat anything during those days. The intensity of Christ's fast can be attributed solely to His profound reverent and contemplative prayer throughout the forty days. During this time, it was as though all days became one, allowing Him to perceive no hunger until the completion of this period.
Christ’s forty-day fast, neither more nor less, is significant because forty stands as a sacred number in the context of fasting and prayer. The Old Testament recounts that both Moses (Exodus 34:28; Deuteronomy 9:9) and Elijah (1 Kings 19:8) fasted for forty days, a number the Lord also observed. It is important to note that this forty-day fast directly ties back to the command regarding fasting given to our forebears in paradise: "of the tree, that thou mayest understand good and evil, thou shalt not eat of it" (Genesis 2:17). The late Philaret, Metropolitan of Moscow, commented on this topic, stating that Adam's temptation and the subsequent transgression led to a strong inclination toward the sensual over the spiritual, resulting in a fall from life in paradise to earthly existence, potentially taking his descendants with him to ruin, had this fall not been altered by the Son of God, who became the seed of the woman. In doing so, He placed humankind back into Adam's original trial, albeit one rendered more challenging than that in paradise. Hence, the failure of the first Adam to undertake a simple fast in the garden was to be rectified by the second Adam, who undertook a rigorous fast on earth, simultaneously challenging and overcoming our overwhelming tempter. In continuation, the Church of the New Testament, emulating the Savior, instituted the four-year fast known as the Great Fast, choosing the Saturday following Epiphany—the day of the Lord's Baptism—as the time to read the Gospel of the Temptation (Matt. 4:1-11). While St. Matthew does not discuss the specific temptations by Satan that occurred during the forty days of fasting with the same detail as Mark and Luke, he likely refrains from doing so as these temptations represented a background of clandestine antagonism from the enemy, who openly confronted the Lord only when He cried out, at which point the actual temptations, thoroughly detailed by Matthew and Luke, began.
Jesus, empowered by the Holy Spirit, returned from the Jordan and was led into the wilderness by the Spirit. There, for forty days, He faced temptations from the devil. The devil is a fallen angel who rebelled against God, thus becoming the embodiment of evil. The enigma of evil's origin has long preoccupied humanity since philosophical thought began. Ancient religions and celebrated thinkers sought answers to it, and this question continues to trouble many today. Where does evil originate? Is it an external force to humanity, or is it an intrinsic aspect of our nature? If we conclude that humanity is created inherently evil, then we must accept that humans commit sins not due to a misguided will but because they possess a nature that is evil.
This leads to a troubling implication: if one is fundamentally evil, their wrongful actions cannot justly be attributed to them, nor can they be subject to correction, since only the corrupt can be redeemed, and if one is born evil, there is no corruption to amend. However, this reasoning is flawed, and can only arise from the erroneous idea that people were created with an evil nature. The teachings of Jesus Christ clearly affirm that humanity was not created evil. God commands us to love Him and to follow His will. His will is that we love all individuals and act towards them as we desire them to act towards us, to love our adversaries, to do good to those who oppose us, and to willingly sacrifice ourselves for others. In doing so, we reflect God's nature: "Be perfect as your heavenly Father is perfect" (Matthew 5:48). When God sets such requirements for humanity, even under the threat of punishment for noncompliance, it is clear evidence that humans are capable of fulfilling these expectations, for it would be unjust for God to punish or require the impossible. Therefore, if it cannot be rightly demanded that those created as evil should refrain from wrongdoing, we must accept that humanity was created good, inherently able to do good, and that evil is foreign to our nature.
Humankind possesses free will and thus can choose to meet or ignore God's requirements, can align their will with God's intentions to do good, or can choose to act in opposition to Him and commit sin. Therefore, straying from God's directive and engaging in sin arises from a will misdirected by a misalignment with God's purposes rather than from divine origin. This leads to the understanding that humanity is not beastly by nature; if individuals sometimes act in a savage manner, it is due to their own choices in turning away from God's will. As Luther noted, "Who among us has not experienced how in the holiest moments, in the most reverent hours of his mood, such evil and tempting thoughts have come to him, which he would like to give up, and concerning which he is clearly aware that they have not in him their final origin? We all repeatedly experience that we have to fight not just with flesh and blood, but with the mysterious world of dark forces, whose actions penetrate into our inner being."
The notion that evil is an external force feels familiar to everyone who is mindful of their own actions. Such a person must acknowledge that they often grapple with a battle between good and evil within themselves, and in this internal struggle, they hear a voice that incites them to commit wrong, realizing that if they yield to that voice, they become subservient to another's will. This insidious voice, this dark influence, pulls humanity toward spiritual death, and many are aware of this reality. As no one desires harm for themselves, it is undeniable that this force does not stem from temptation itself. This unseen yet perceivable entity, whose voice we hear, is the source of the evil that exists independently of us, recognized as a spirit known as the evil spirit or Satan.
Belief in the existence of malevolent spirits is deeply rooted across cultures and eras, passed down through generations, and embraced not only by the uneducated masses but also by notable philosophers of pagan thought. Such widespread belief reinforces the notion that the existence of these spirits cannot be dismissed solely due to our inability to see or touch them. In the conflict between righteousness and malevolence, we sense an external force, an alien will that ensnares us, prompting the search for solid evidence of the nature of this power. The Gospels provide such evidence. Jesus Christ frequently addressed evil spirits, referring to them as the devil, Satan, and the ruler of this world. He instructed us to pray for deliverance from evil. In the parable of the tares, He elucidated the actions of evil spirits and cast out demons, who obeyed Him. In essence, Jesus affirmed the existence of malevolent spirits, a fact that suffices for those who have faith in Him, as they do not question the validity of His words. Conversely, those who do not acknowledge Christ must grapple with the fact that He affirmed the reality of evil spirits in their skepticism. To diminish the impact of His assertions, some argue that Jesus merely adhered to the superstitions of His time, believing He had cast demons from those merely suffering from mental illness. Yet, such reasoning conflicts with the wisdom of Jesus recognized by skeptics. Others suggest that Jesus did not genuinely believe in evil spirits, using references to them merely to resonate with contemporary Jewish beliefs. However, making such claims paints Jesus as a deceiver, a characterization contradicted by the moral integrity acknowledged by those who dispute His divinity.
Thus, even non-believers must concede that Jesus Christ could not speak falsely or about matters He did not grasp or accept. Therefore, it follows that every word of Christ is true, including His teaching concerning the existence of evil spirits.
The divine proclamation that resonated when Jesus emerged from the Jordan marked His profound initiation and summons to a new existence—an exalted commission as the Messiah, with God openly affirming to the people of Israel that their long-awaited Messiah had arrived in Jesus. At this moment, Christ recognized that the time had arrived for Him to commence His ministry. The newly anointed Christ must have experienced two contrasting emotions: a deep sense of love and gratitude towards God for declaring Him as His beloved Son, paired with an instinctual apprehension about embarking on the monumental role of the Messiah.
As a member of humanity, Christ could not escape the natural fear that accompanies significant life changes, particularly those laden with immense responsibility and danger, which stemmed from an awareness of human frailty. He was assuming the most profound mission on earth—the spiritual renewal of fallen mankind—which entailed confronting the dark forces that held sway over sinful humanity. Prior to undertaking this mission, He needed spiritual fortification to grasp the vastness of the task at hand and to prepare through a period of testing. While the evangelists don't specify the exact nature of the desert, it likely refers to the barren, mountainous region situated between Jerusalem and Jericho, which has been preserved in tradition. One mountain in this terrain is known as the Forty Days’ Mountain or Quarantania, tied to Christ's forty-day sojourn there. Presently, near the ancient ruins of Jericho, there's a steep cliff with a daunting drop—a feature travelers liken to the famed precipice of Gibraltar—where many believe the tempter displayed the allure of worldly kingdoms to Christ. The slopes of this mountain contain several caves, still inhabited by hermits who strive to emulate their God-Savior through their desert existence. Christ withdrew to this desolate place to distance Himself from the surrounding sinful humanity, undertaking a challenge reminiscent of what Adam should have achieved but ultimately faltered in doing, thus unleashing sin, curse, and death upon his descendants. In contrast to Adam, who enjoyed the best conditions and was constantly reminded of his Creator's grace, Christ, as the second Adam, was set in drastically different circumstances. Instead of the delights of earthly paradise, He was confronted by the lifelessness of the desert—a stark manifestation of the curse that humanity had brought upon all creation through its transgression. The desert represented a profound contrast to paradise, intensifying the awareness of the heavy curse inflicted upon the earth by human disobedience, and it echoed the earth's desperate cry for salvation. Little traffic ever traverses this bleak desolation, where even wild animals venture only to seek refuge from humanity, who was once their benevolent ruler but became their most formidable foe following the fall into sin. Yet, Christ, the sinless God-Man, entered the wilderness without any lingering animosity towards the world; in Him, peace that once flourished in Eden began to be restored between man and beast. The evangelist notably remarks that He was there with the beasts (Mark 1:13). This is not merely an embellishment to illustrate the wilderness's wildness and desolation; it suggests that the animals, which typically shunned humanity, exhibited a different demeanor towards Christ. They sensed the inherent purity and goodness of His human nature, feeling unafraid in His presence, much like they had once submitted to Adam in paradise. According to the Apocryphal Gospels, this connection was evident even during Christ's childhood; as He fled to Egypt, the fierce inhabitants of the desert, such as lions and leopards, lay peacefully alongside Him without causing any harm. This harmony was fully realized in the face of the mature God-Man and marked His initial victory over the disharmony instilled in nature by humanity's breach of God's command. This triumph over the chaos of the natural world symbolized the commencement of His redemptive mission, and its benefits are fully accessible to all His genuine disciples. To those faithful followers imbued with Christ’s love, which stands as the hallmark of true discipleship and the primary virtue in the new kingdom, it is promised they will ‘take up serpents’, ‘tread upon serpents and scorpions’, and these symbols of discord within nature will not harm them in the least (Mark 16:18, Luke 10:19). Indeed, this promise has been realized through numerous saints throughout history. The Apostle Paul famously shed a potentially lethal snake from his hand without injury (Acts 28:5), astonishing onlookers who anticipated his immediate death. Moreover, the lives of New Testament saints often recount instances where nature itself yielded to the words and will of holy ascetics: they called fish to heed their instruction, rode across rivers on crocodiles, befriended the untamed denizens of wild deserts and forests, and performed many other miraculous acts. Notably, St. Sergius of Radonezh forged a remarkable companionship with a bear that responded to his commands and exhibited gentleness. ‘What can't virtue accomplish?’ mused the saint of Moscow, Plato. ‘Perhaps wild animals turned savage from our cruelty; yet love and virtue can transform this ferocity into gentleness and obedience.’ Naturally, it must be acknowledged that even in their natural state, humans can occasionally achieve a degree of control over wild beasts; remnants of humanity's royal authority still linger: ‘every kind of beast and bird, and of serpents and of things in the sea, is tamed and has been tamed by mankind’ (James 3:7). While some may profess to tame lions and snakes, the remnants of this royal authority are not easily wielded by sinful humanity, often requiring various artificial means, with wild beasts frequently rebelling and exacting fierce revenge on their captors. However, Christ, as the sinless individual, exerted full authority, subduing the animal kingdom through the innate royal dignity of His flawless human nature. The evangelist’s observation that Christ was in the wilderness with the beasts points to this condition. Historical accounts of martyrs also retain instances where wild animals, unleashed on them in the arena amidst bloodthirsty spectators, refrained from attacking, perceiving the royal dignity of true humanity untainted by ordinary desires, even approaching them like affectionate companions. This notion of the desert, a refuge for wild creatures and a sign of the curse on the earth, has consistently been regarded as a favored abode of malevolent spirits. Such perceptions, initially inspired by the desert's signaling of destructive forces and death, are also rooted in a deeper understanding. Humanity instinctively realizes that, if evil spirits exist on earth, it is in the desert—abandoned by both God and man. Consequently, many cultures deemed these desolate places as the haunts of demonic entities. For the ancient Persians, Ahriman and his evil spirits dwelled in the desolate steppes and deserts north of bountiful Iran, under the rule of their virtuous deity, Ormuzd; for the Egyptians, the Libyan wasteland represented the domain of maleficent Typhon, while the fertile Nile Valley thrived under the righteous Osiris. The Scriptures affirm this view, as the prophet Isaiah, seeking to illustrate the desolation in Israel, noted that alongside wild beasts, ‘the wild animals will meet' and ‘the owls will dwell there’ (Isaiah 13:21, 34:14). Christ Himself affirmed the sentiment that when an unclean spirit leaves a person, it roams through arid places, searching for rest but finding none (Matthew 12:43). Thus, it was in the wilderness that Christ confronted the embodiment of evil in the world, enduring a harrowing struggle against the tempter that tested the frailty of human nature.
In Luke 4:1-13, the account of Jesus Christ's temptation by the devil in the wilderness aligns closely with Matthew's narrative. Both versions present the same core event, though Luke includes unique details that enhance and offset Matthew's portrayal. The sequence of temptations varies, particularly with the final temptation in Matthew's account being placed by Luke in the second-to-last position. This alteration does not detract from the significance of the narrative, as the essence of the experience remains intact regardless of the order presented.
The difference in the sequence likely holds little importance, as it does not impact the historical validity of the event or the theological implications of its elements. However, Matthew’s arrangement may be seen as more exacting, as it culminates with Jesus repelling the final temptation, thereby driving the tempter away (see Matthew 4:10). In contrast, Luke's account seems to follow a geographical layout: it features two temptations occurring in the wilderness—one in the desert and another on a mountain, which some traditions identify as the mountain of temptation opposite Mount Avarim, from which Moses viewed the Promised Land before his passing. The third temptation occurs in the holy city atop the temple. For a detailed exploration of the story's meaning and nuances, refer to Matthew 4:1-11.
The Lord Jesus Christ, who entered the world to eradicate the works of the devil (1 Jn. 3:8), faced an immediate confrontation with evil at the outset of His redemptive ministry. This spiritual conflict unfolded in the wilderness, where, following His baptism, the God-Man was led by the Spirit to be tempted by the adversary. Humanity, in the form of its ancestors, had succumbed to this foe—the murderer from the beginning (John 8:44)—and thus fell. The Redeemer of the first Adam, the last Adam, the Lord from heaven (1 Cor. 15:45, 47), intentionally placed humanity in a trial similar to that which Adam had failed, but one that proved more arduous on earth than it had been in Eden. As St.
Philaret of Moscow eloquently observed, the first Adam's failure to uphold a modest fast in paradise needed correction by the second Adam, who engaged in a rigorous fast on earth, thereby overcoming and subduing our formidable tempter.
Through fasting, being tempted, and ultimately triumphing over the tempter, the Prince and Perfecter of our faith (Heb. 12:2) sets an encouraging example for His followers in their own battles against the enemy of salvation, revealing to them the most potent means to counter his accusations (2:17-18). St. John Chrysostom remarked that Jesus fasted not for Himself, but for our instruction, showing us after forty days of fasting that He stepped into combat with the devil, urging all of us to equip ourselves with fasting, so that, empowered by it, we too may confront the devil.
The Lord Jesus withdrew to the most desolate wilderness, where no human inhabitant existed, only wild beasts. In one of the caves that provided temporary refuge for the God-Man, He devoted forty days and nights to fasting, consuming nothing during this period. This mirrors the fasts of notable figures from the Old Testament, such as Moses (Ex. 34:28) and the prophet Elijah (1 Kings 19:8). St. John Chrysostom noted that if Christ had prolonged His fast, it could have raised doubts about the reality of His Incarnation; therefore, He refrained from extending His fast further, recognizing that an extraordinary miracle might make the truth of His Incarnation questionable. St. Cyril of Alexandria pointed out that He also refrained from surpassing the traditional fasting of the ancients to prevent the adversary from evading the confrontation, knowing that if he comprehended who was within Him, he would flee rather than engage.
Only the God-Man fully comprehended the thoughts and emotions that occupied His sinless soul during those days leading to His public ministry. However, for human nature, His forty-day fast served as a purposeful preparation for the trials and tribulations that awaited Him (Matt. 21:18; 26:36-46; 27:27-50; Lk. 5:16; 6:12; Jn. 4:6). At the conclusion of these forty days and nights, He finally succumbed to hunger, creating an opportunity— as Blessed Theophylact noted—for the devil to confront Him, allowing for His ultimate victory over the tempter and granting us triumph.
Passages read together with this verse.
Greek text, 17 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS