Lk 4,11-13 (1 Lent
C)
Context. – The introduction of this narrative (vv.1-2) is more detailed than in Mt. Luke adds two important specifications: Jesus is “full of the Holy Spirit” and be returned from the Jordan.” These two additions manifest the same intention of strongly linking this episode of the temptations with that of the theophany following the baptism. Luke wants us to understand that the genealogy was only a parenthesis.
At the beginning of the next episode (4,14), Luke will again remind us that Jesus has just received the Spirit: therefore, the preaching of Jesus is also connected with the theophany of the Jordan, it is as Son of God filled with the Spirit that Jesus begins his public ministry.
v.1: was led by the Spirit for 40 days in the wilderness: Contrary to Mk-Mt, Lk insists that the action of the Spirit consisted not so much in leading Jesus to the desert as in leading him continuously through the desert. He also gives the impression that Jesus was continuously on the move (like Israel of old – compare with Dt 8,2) and that he was continuously tempted (as we find in Mk); hence the three temptations reported here would only be specimens of the various temptations he suffered.
v.5: took him up: There is no mention here of “a high mountain” (Mt), because for Luke the mountain is exclusively the place of encounter with God, of prayer, of theophany.
- in a moment of time: a probable reference to some imaginary vision.
v.6: all this authority (exousia): As in late Judaism and apocalyptic literature, political power is frequently seen as being used by demons to combat God. We have the same idea in Jn (cf. the expression “prince of this world” as applied to Satan: Jn 12,31; 14,30; 16,11), in the Book of Revelation (Rv 13,2) and in Paul (1 Cor 2,8; 2 Cor 4,4).
The sequence of the 2nd and 3rd temptations is reversed, if we compare with Matthew. The latter has most probably preserved the original sequence, for he follows the chronological sequence as given in Ex 16; 17.17; 32. Why did Luke modify this sequence? Because Luke wants to conclude his narrative in Jerusalem, thus placing the Holy City in singular relief (in an enumeration of the three, the third element is always the one emphasized in a narrative – rule of “end-stress”). Now Jerusalem is where the Passion is to take place. The next passage where Jerusalem will be mentioned in connection with Jesus is that of the Transfiguration, and there it will be said that the exodos of Jesus will be accomplished in Jerusalem (9,31). From that passage onward, Luke will multiply the mentions of Jerusalem in connection with the Passion. It is in Jerusalem that Satan will re-appear, then to provoke the Passion.
v.13: when the devil had ended every temptation: The word “temptation” (peirasmos) is here used in the singular, yet there had been three temptations! This is quite consonant with Luke’s understanding of this term. He distinguishes with absolute consistency the meaning of the term in the singular and its meaning in the plural. In the singular, the term peirasmos denotes moral temptation (8,13; 11,4; 22,40; 22,46). It will never be used of Jesus again (even the episode of Peter “tempting” Jesus in Caesarea Philippi – Mk 8,32-33 = Mt 16,22-23 – will be omitted!); it will be used only of the disciples. This is a way for Luke of telling us that he victory of Jesus in this encounter with Satan is permanent. Final. After this, there will be no more “temptation.” There will be another kind of testing, however, in the form of “trials” or peirasmoi (that is, peirasmos in the plural). Luke will mention this kind of testing about Jesus (22-28) and about a disciple, Paul (Acts 20,19).
- he departed from him until an opportune time: Luke explicitly presents Satan as an actor in the Passion; the narrative of the Passion, in fact, begins with the betrayal of Judas, and there Luke adds the specification: “Then Satan entered into Judas” (22,3). The temptation (peirasmos) is finished, but the trials (peirasmoi) are still to come.
It is under the guidance of the Holy Spirit that Jesus went to the desert to be tempted. We can see from this that the fact of being tempted is not wrong in any way. Jesus himself experienced temptation. The only thing wrong is to give in to temptation. To resist it victoriously like Jesus did in the desert is to seize the opportunity of expressing one’s filial love for God. Naturally, we should not be so presumptuous as to seek out temptation – this Jesus alone could do because he was the Son of God and because a confrontation with Satan at the beginning of his messianic career was part of God’s plan. To rush forth towards temptation when it is not necessary is to do precisely what Jesus did not want to do by throwing himself from the top of the temple; it is tempting God. But when we are placed in circumstances, which independently of our will are temptations for us, there is no cause for panicking. We must then remember that, as disciples of him who was tempted in the desert, it is normal for us, too, to experience temptation. We must then do as Christ did: use the spiritual means at our disposal, namely, strengthen ourselves with the word of God, resort to prayer (like Jesus at Gethsemane), nourish ourselves with the Eucharist and thus gain the power of him who overpowered Satan.
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The activity of Jesus is initiated by a victory over Satan. The time of salvation ushered by Jesus is marked by the beginning of Satan’s downfall: “I saw Satan fall like lightning from heaven” (Lk 10,18). When Jesus enters into action, Satan is compelled to give in and withdraw. The same is true today. When, under the pressure of temptation, we are inclined to feel that Satan is all powerful, it is a good thing to remember that he is on the contrary one who is defeated, a prisoner on bail until the Parousia, a general who lost the war.
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Even today, the temptations of Satan are always the same: they all tend to detach us from God through lust for power, through refusal to trust our heavenly Father concerning the care of our lives, through the tendency of abusing his protection and forgiveness. But the means of overcoming temptations are also the same as always, those used by Jesus himself: humble submission to the will of the Father, loving acceptance of the destiny prepared for us b the Father (a destiny, which will not be lacking in trials, but which will eventually lead to our final exaltation), refusal to provoke God into performing extra-ordinary interventions on our behalf.
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Satan always promises dominion over the world to contemporary Christians as well as to Christians of the past – provided they adore and serve him. Concretely this means that they are offered quick ways of becoming rich, but by robbing their neighbor; ways of obtaining promotions, but by supplanting through shady intrigues those who would be entitled to them; occasions for alluring pleasures, but by betraying conjugal fidelity. Satan does not give anything without taking the hundredfold in exchange. He does the contrary of God who gives the hundredfold for the least glass of water given in his name. Christian life consists at bottom in choosing between God and Satan, between worshipping Satan and worshipping the Father. No one can serve two masters (Mt 6,24). The worship of Satan can procure an immediate advantage, but sooner or later it produces disappointment, bitterness, despair, eternal death. The worship of the Father demands initially a denial of self, but sooner or later it produces peace of soul, inner contentment, the joy of a fruitful life, life eternal.