Writing on the Temptations of Christ, specifically the Devil’s challenge to our Lord to jump from the pinnacle of the Temple in Jerusalem, Pope Benedict XVI writes [emphasis mine]:

The devil proves to be a Bible expert who can quote the Psalm exactly. The fact is that scriptural exegesis [the explanation of a biblical text] can become a tool of the Antichrist. The alleged findings of scholarly exegesis have been used to put together the most dreadful books that destroy the figure of Jesus and dismantle the faith.

The common practice today is to measure the Bible against the so-called modern worldview, whose fundamental dogma is that God cannot act in history—that everything to do with God is to be relegated to the domain of subjectivity. And so the Bible no longer speaks of God, the living God; no, now we alone speak and decide what God can do and what we will and should do. And the Antichrist, with an air of scholarly excellence, tells us that any exegesis that reads the Bible from the perspective of faith in the living God, in order to listen to what God has to say, is fundamentalism; he wants to convince us that only his kind of exegesis, the supposedly purely scientific kind, in which God says nothing and has nothing to say, is able to keep abreast of the times.

The theological debate between Jesus and the devil is a dispute over the correct interpretation of Scripture, and it is relevant to every period of history. The hermeneutical question lying at the basis of proper scriptural exegesis is this: What picture of God are we working with? The dispute about interpretation is ultimately a dispute about who God is. Yet in practice, the struggle over the image of God, which underlies the debate about valid biblical interpretation, is decided by the picture we form of Christ: Is he, who remained without worldly power, really the Son of the living God?

The point at issue is revealed in Jesus’ answer, which is also taken from Deuteronomy: “You shall not put the Lord your God to the test” (Deut 6:16), This passage from Deuteronomy alludes to the story of how Israel almost perished of thirst in the desert. Israel rebels against Moses, and in so doing rebels against God. God has to prove that he is God. The issue, then, is the one we have already encountered: God has to submit to experiment. He is “tested,” just as products are tested. He must submit to the conditions that we say are necessary if we are to reach certainty. If he doesn’t grant us now the protection he promises in Psalm 91, then he is simply not God. He will have shown his own word, and himself too, to be false.

We are dealing here with the vast question as to how we can and cannot know God, how we are related to God and how we can lose him. The arrogance that would make God an object and impose our laboratory conditions upon him is incapable of finding him. For it already implies that we deny God as God by placing ourselves above him, by discarding the whole dimension of love, of interior listening; by no longer acknowledging as real anything but what we can experimentally test and grasp. To think like that is to make oneself God. And to do that is to abase not only God, but the world and oneself, too.

From this scene on the pinnacle of the Temple, though, we can look out and see the Cross. Christ did not cast himself down from the pinnacle of the Temple. He did not leap into the abyss. He did not tempt God. But he did descend into the abyss of death, into the night of abandonment, and into the desolation of the defenseless. He ventured this leap as an act of God’s love for men.This brings to light the real meaning of Psalm 91, which has to do with the right to the ultimate and unlimited trust of which the Psalm speaks: If you follow the will of God, you know that in spite of all the terrible things that happen to you, you will never lose a final refuge. You know that the foundation of the world is love, so that even when no human being can or will help you, you may go on, trusting in the One who loves you. Yet this trust, which we cultivate on the authority of Scripture and at the invitation of the risen Lord, is something quite different from the reckless defiance of God that would make God our servant.

—Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration, pp. 35-38

I cannot stress adequately enough how true this is and how wonderfully rich is Benedict’s theology and interpretation of this particular temptation of Christ. In a nutshell this is why the Church still struggles. It is burdened in part by the arrogance and pride of some scholars in the academy (and theologians within the Church), who seek to place themselves over the Word of God rather than submit to it in humility and faith. Only when the latter occurs can biblical exegesis ever be faithful, nourishing, and truly edifying. Lord have mercy on us.

For those with ears to hear, listen and understand.