s come in order to destroy the works of the
devil, according to 1 John 3:8: "For this purpose the Son of God
appeared, that He might destroy the works of the devil." But it is
not for the same to destroy the works of a certain one and to suffer
them. Therefore it seems unbecoming that Christ should suffer Himself
to be tempted by the devil.

Obj. 3: Further, temptation is from a threefold source--the flesh,
the world, and the devil. But Christ was not tempted either by the
flesh or by the world. Therefore neither should He have been tempted
by the devil.

_On the contrary,_ It is written (Matt. 4:1): "Jesus was led by the
Spirit into the desert to be tempted by the devil."

_I answer that,_ Christ wished to be tempted; first that He might
strengthen us against temptations. Hence Gregory says in a homily
(xvi in Evang.): "It was not unworthy of our Redeemer to wish to be
tempted, who came also to be slain; in order that by His temptations
He might conquer our temptations, just as by His death He overcame
our death."

Secondly, that we might be warned, so that none, however holy, may
think himself safe or free from temptation. Wherefore also He wished
to be tempted after His baptism, because, as Hilary says (Super
Matth., cap. iii.): "The temptations of the devil assail those
principally who are sanctified, for he desires, above all, to
overcome the holy. Hence also it is written (Ecclus. 2): Son, when
thou comest to the service of God, stand in justice and in fear, and
prepare thy soul for temptation."

Thirdly, in order to give us an example: to teach us, to wit, how to
overcome the temptations of the devil. Hence Augustine says (De Trin.
iv) that Christ "allowed Himself to be tempted" by the devil, "that
He might be our Mediator in overcoming temptations, not only by
helping us, but also by giving us an example."

Fourthly, in order to fill us with confidence in His mercy. Hence it
is written (Heb. 4:15): "We have not a high-priest, who cannot have
compassion on our infirmities, but one tempted in all things like as
we are, without sin."

Reply Obj. 1: As Augustine says (De Civ. Dei ix): "Christ was known
to the demons only so far as He willed; not as the Author of eternal
life, but as the cause of certain temporal effects," from which they
formed a certain conjecture that Christ was the Son of God. But since
they also observed in Him certain signs of human frailty, they did
not know for certain that He was t