It occurs to me, since like is known by like, Satan, Who has regressed from imaging God, does not know God in Himself, and cannot know God in His innter Trinitarian life. And so the temptations put to Christ to show divine power on the level of empirical proof:
Even John the Baptist, the last of the peophets of Israel shows that he has to go through another conversion by his question: “Are you he who is to come or shall we loook for another (Matt. 11, 3)?
Response of Ratzinger: “This was probably the final task set the Baptist as he lay in prison: to become blessed by this unquestioning acceptance of God’s obscure will; to reach the point of asking no further for external, visivle, unequivocal clarity, but, insted, of discovering God precisly in the darknessof thhis world and of his own life, and thus becoing fpofoundly blessed. In point of fact, we canot see God as we see an apple tree or a neon sign, that is, inte purely external way tha trequires no interior commitment. We can see him only by becoming like him, by reaching the level of reality on whichGod exits; in other words, by being liberated from what is antipdivine; the quest for pleasure, enjoyment, possessions, gain, or, in a word, from ourselves. In the final analysis it is usually the self that stands betweem us and God. We can see God only if we turn around, stop looking for him as we might look for street signs and dollar bills, and begine looking away from the visible to the invisible” [Joseph Ratzinger, “Dogma and Preaching” “The Meaning of Advent” Ignatius (2011) 325.