Wilderness Tool Kit
Commentary
Around 1987, an aspiring young musician left the confines of his Midwest rural Indiana home to try to find fame and fortune in the streets of Los Angeles, California. He found the streets as a place to fight survival as he saw homelessness, ruthless predators taking advantage of people and he ended up living in a friend’s mother’s basement. This inspired him to write a song entitled, “Welcome to the Jungle.” Axl Rose, the lead singer of the group Guns N Roses wanted to describe the daily fight he first encountered for survival in a city with bright lights, big nights and debauchery on many levels. This is a form of a wilderness which would greet any newcomer to the city streets of cities such as Los Angeles, California.
Regardless of one’s background, education and religious upbringing or lack of it, the jungle in this song is a real wilderness of sorts which is uncompromising in its willingness to consume unaware victims who wander in their streets. Such a wilderness could come to anybody in many forms, as we consider this season of Lent. This sort of wilderness need not occur in the winter time and need not be limited to forty days.
For example, a family receives news that a loved one has tested positive for a terminal illness. Months of tests, treatments, exams, and possible placement in a care center may become this family’s wilderness. Maybe an adult child one has sent off to school or onto a career in another community, returns home penniless and with personal problems such as addictions, criminal records or burdensome financial debt. The parents now have their wilderness living in their basement as they themselves are on a fixed income.
Wildernesses take many forms and can occur at any time. All three of today’s texts may be seen as part of a tool kit for living in the wilderness, found in the scriptures of the church. From the church library, home family altar, to a motel room where the Gideon’s, have done their ministry, God’s wilderness took kits is available the form of the scriptures or Bible of the church.
The Deuteronomy 26 text is a recalling of how we got here. Romans 10 reminds us of who we confess as Lord. And finally, Luke 4:11, along Matthew 4:1-11 and Mark 1:12-13 recounts Jesus’ own wilderness testing experience. Such testing is well attested as being part of the faith journey of the believer.
Deuteronomy 26:1-11
This book has set into motion a covenant or community ethic for which has applied to both Judaism and Christianity. It sets the tone for obedience to God and community ethics for both traditional Abrahamic religions. It has both a backward-looking roots at as well as a forward-looking possibility into a crisis of exile in the future of the people. The book’s title meaning: “Deutero” meaning second, and “anomie” and law (first law, is in Exodus 20ff). Authorship has been contested, but common agreement is composition occurred around the 7th-8th centuries BCE. Possible authors range from levitical priestly writers to that of the various scribes of the wisdom traditions. The book is three speeches given by Moses 1) 1:1-4:40 2) 4:44-29:1 3) 29:2-32:47.
Today’s text is among the mutual oaths of fidelity between God and community. The authors use the Moses’ voice as he addresses the people before the enter the promised land. Rather than get bogged down in authorship and editing issues, it is best to simply say this is a Mosaic faith grounded book. The God of Israel alone is to be worshipped, is where all authorship sources converge (Brueggemann, 21).
The ongoing challenge posed to the community is they must rechoose their future to either continue as a covenant community or disintegrate in the face of possible forfeiture of land by foreign invaders. The tool this book brings to all believers is what does it mean to be a community who declares total allegiance to God? This is the main topic of this text.
One division of this text might be the first declaration being made to deep gratitude to God for the land (26:1-4). It is a gift and worthy of a response of gratitude with first fruits of offerings. In modern terms, “The Lord has been good to me, so I thank the Lord.” Salvation is a gift from God The second declaration, is recounting the story that brought the community of faith to this point of their history (26:5-11). The text is a credo of sorts for expressing thanks to God for deliverance. There is a hint of a conditional nature of this portion of the covenant as they make daily choices as to whether worship the Creator God or Israel or practice some form of idolatry.
This community’s story begins with, “A wandering Aramean was my father…” (26:5) What faith stories have brought us as Christians or a community of faith to the point we are now—though it may a wilderness? That is, what brought us here?
This reflects faith one ponders in any wilderness in life situation encountered today. For Israel such Mosaic faith might be broken down into the following parts: 1) memory of suffering. 2) powerful deliverance 3) blessing and providential care 4) remember God in worship, offerings and confession of faith (Miller, 183).
Applied to the opening illustration, a group of young men believe they are talented enough in music to bring their act to a larger city which offers more opportunities, visibility and potential to grow as a group. Axl Rose proclaims, “Welcome to the Jungle.” The larger city has as many pitfalls, challenges and temptations serving as roadblocks for these newcomers to the city. If they feel they are blessed with musical talents they will agree to any musical gig or opportunity to play wherever offered, be it a small bar or hotel venue. They will use their talents to make friends and contacts to possibly find an agent and broker a recording contract. This is the narrative or story of many musicians.
Locally, a congregation may have been founded on a vision of newly arrived immigrants or new residents as a housing development is being built. What is the story that brought us here as a community of faith? What if the neighborhood or local economic conditions change in a major way?
Another example, a young mother who is not particularly religious discovers the local church has MOPS or Mothers of Preschoolers ministry she appreciates. This becomes their family’s entry point into the life that congregation for a few years. What happens when there is decline in birthrates in the community, and less need for the MOPS program. The Deuteronomy text would remind parents to affirm God’s past blessings and now explore what new land or frontiers are they invited to take risks for outreach ministry? There might already be other teenage activity opportunities with other churches and the public schools. Would a senior center branch or food pantry program of sorts be viable ways to explore being the covenant community who worships the Lord God—Creator of heaven and earth? The core Deuteronomy Mosaic faith in this text is find ways to tell the story to future generations of what God has done and possibly will do, as they are at some stage in their current wilderness. [Sources: Bruggemann, Walter, Abingdon Old Testament Commentaries: Deuteronomy, Nashville, TN: Abingdon Press, 2001); Miller, Patrick, Interpretation, a Bible Commentary for Teaching and Preaching: Deuteronomy, (Louisville, KY: Westminster John Knox Press, 1990)].
Romans 10:8b-13
So where is Christ during our times of wilderness or emptiness? The simple answer from this text is Christ is present in the proclamation of the word that Jesus is Lord. This can also be viewed as an early Christian confession regardless of one’s views of creeds and liturgical formulas (Hultgren, 388). Living out one’s confessions or creeds might be one preaching path here.
[In this text] “Paul contrasts righteousness that comes from the law with righteousness that comes from faith and employs Midrashic commentary on Deut. 30:12-14 to make his point. ‘The Word of Faith,’ which Paul has preached, is that Jesus is Lord (v. 9), and that Jesus’ Lordship is impartial. Paul makes this point repeatedly in vv. 11-13, where he again quotes Isaiah 28:16(as in 9:33), insists that there is no distinction between Jew and Gentile (as in 3:22-23) and further insists that there is one Lord of all (Gaventa, 780).
“The word is always near us” and the confession that “Jeus is Lord” might be two major away ideas for a sermon in this text. Is this simply having a Bible nearby? Might it look like practical application of what is confessed in one’s faith during the time of worship? Church leaders often bring home communion to home bound members who are unable to leave assisted living homes. This is a way of bringing “the word near us.”
Confessing with our lips that Jesus Lord and with one’s heart is saved could be another way to take this text into a deeper dimension. In Lent, the challenge of this text is to consider new ways in which a person’s confession that Jesus is Lord translates in actions internalized from the heart. The further assurance is that those in the community who confess Jesus as Lord will never be put to shame—regardless of what kind of life wilderness they find themselves. This is good news of the text.
The text further makes the point of inclusion of riches to anyone who call on Jesus as Lord be they Jew or Greek (non-Jew), in which there is no distinction in God’s eyes. The key passage which might be used as an interpretative lens for the entire text is, “For, everyone who calls upon he name of the Lord will be saved” (10:13).
The word is near all people of faith to confess, and believe, justified, and saved and will never be put to shame (Harrisville, 167). Essentially this a confessional statement that any Christian could embrace and internalize during this season of Lent (Hultgren, 389).
Finally, if one has writer’s block, a simple sermon title of “Jesus is Lord” is a place to begin, then observe where there are glimmers of this good news in the community. This might be a person delivering food or medical prescriptions to a home. Possibly, it is a lunch program for children on weekends when there isn’t any school lunch meals. Finally, it can be sending financial relief to faith-based disaster relief agencies after a natural disaster, fire, or devasting storm. How and where do we see that “Jesus is Lord” in the community? This text might serve as both a call to action to explore ministries in the community, or affirm those that are carried out faithfully. [Sources: Gaventa Beverly R and David Peterson, The New Interpreter’s Bible: One Volume Commentary, (Nashville, TN: Abingdon Press, 2010); Harrisville, Roy A., Augsburg Commentary on the New Testament: Romans, (Minneapolis, MN: Augsburg Fortress, 1980); Hultgren, Arland J., Paul’s Letter to the Romans: A Commentary, (Grand Rapids, MI: Wm. B. Eerdmans, 2011)].
Luke 4:1-13
What happens when the wilderness or jungle you find yourself in is not among on the of the flavor of the month social causes in the media? That is, no celebrity or athlete has experienced it, thus is has no strong public support in terms of media fundraisers or sponsors by organizations of wealth? It could happen to anybody! For example, a retired couple on a tight fixed income is desperate to seek affordable housing. Possibly a loved one has a rare, debilitating illness that does not often occur, and no popular celebrity has experienced it. A person could have a phobia over flying, pets, heights, or being in crowds for several reasons. The wilderness is real, but the person feels very isolated due to lack of awareness of the problem which could also bring out their worse demons as their mind wanders into dark corners of their life history. This is where the Spirit has driven Jesus into such and unknown wilderness in Luke 4, (Matthew 4 and Mark 1).
It is contested whether both Matthew and Luke got their similar accounts from a “Q” source, as Mark’s version is only two verses long. It does not change the narrative of Jesus’ being tempted for a forty day and night period immediately after his baptism in the Jordan River. Dated around 75-95 CE, the author never claims to be an eyewitness of the life of Jesus. He is a well-researched person with a highly polished, sophisticated, proficient use of Greek language of his day. It is not unreasonable to assume he is a physician. Most modern scholars he also wrote the book of Acts. He is familiar with both Mark’s gospel and Q document. Luke also produces the most details in terms of dates and locations during his narration of the gospel story. His gospel also tends to pose a threat to the status quo in any humanly constructed prizes of wealth, power and advantage over the marginalized (Sakenfeld, 722-724).
Similar to Matthew 4, Jesus is led by the Spirit into the wilderness to be tempted by the devil (4:1-2). The Greek word for devil is “diablos,” meaning slanderer or adversary. As far back as Genesis 3, this suggests that people of faith are often prey to one allied to Satan which is present to tempt humans to follow their worse judgment or temptations for gratification, power, and pride. The problems many people face are not an illusions, but are products of a fallen creation and diabolical forces of evil (Gadenz, 93-95).
The first temptation of turning the stone into water is to take one’s eyes off the larger picture or mission and to concentrate of immediate desires for gratification. This might be similar to a family bickering over minor matters in the hospital waiting room, while the important surgery on the loved one is being done. In Luke 4, the devil is trying to tempt Jesus to take his off the ball in sports terms. Later in Luke 4:18, his mission is clearly stated, “He has sent me to proclaim liberty to the captives.” All scholars consulted agree that this temptations echoes that of the nation of Israel trying to exploit their called status while wandering in the wilderness (Exodus 16: 40; 20:20).
Today, the challenge of this text might be when Christians or a community are tempted set aside their larger mission in order to fulfill more immediate needs for gratification. Traditional examples of the opposite might be a parent/relative giving up his or her comforts in order for the family to have a higher quality of living. In this case, the devil does want to try to take Jesus off mission as he succeeded in doing for while with the children of Israel while wandering in the wilderness (Chin, 57-58).
Jesus cited Deuteronomy 8:3 in rebuttal. The book of Deuteronomy, especially chapters 6-8 might be seen as Israel’s catechism of living out their confessions (as suggested in the Deuteronomy 26 lesson above). The devil misquotes scripture throughout this set of temptations. This is an ongoing alert that people of faith should have a working knowledge of their sacred scriptures in order to live through any wilderness or hardship. Instruction of the church’s scriptures in any form from Bible to catechism classes is a helpful tool to have for any future wilderness’s—even if certain ages do not like catechism class! (Tiede, 160).
The second temptation which is reversed from the Matthew account is that of bowing to the devil in order to short change the major mission of Jesus’ mission on the cross. Why go through any valley or experience bumps in the road if one can get to the mountaintop with less pain? One question to ponder here is where and when did the devil get such self-stated authority to declare that kingdoms of the world are his to give?
Again, Jesus rebukes the devil in citing Deuteronomy 6:13. Seeking false gods or idols has been a temptation ever since the people of Israel were tempted to worship the gods of the Canaanites after they entered the promised land and experienced many trials. By virtue of being God’s divine son, Jesus has already been given authority over all the powers of the earth and air (Chin, 59). Idolatry is always a temptation in any age. The God of creation of life is a better option according to scripture.
The final temptation occurs on the temple. Luke’s gospel begins at the temple and ends at the temple (Luke 1:9, 24:52). The traditional temple is still a viable location to worship God in Luke’s Gospel. This is good news for traditional Christians who cherish their church buildings (Gadenz, 94). In this temptation, the devil misquotes Psalm 91:11-12 to tempt Jesus to jump off the temple to put God to the test. This suggests a fidelity challenge. This echoes Isarael’s failure to trust God during their wilderness wanderings (Exodus 17:1-7). Again, Jesus rebukes the devil in citing Deuteronomy 6:16.
The text concludes with he [the devil] departed from him until an opportune time. Most scholars tend to agree this would be in Luke 22:3-4, when Satan enters Judas Iscariot to betray Jesus to the “chief priests and captains.” [Source: Chin, Diane G., New Covenant Commentary Series: Luke, (Eugene, OR: Cascade Books, 2017); Gadenz, Pablo T., The Gospel of Luke, (Grand Rapids, MI: Baker Academic, 2018); Tiede, Sakenfeld, Katharine Editor, The New Interpreter’s Dictionary of the Bible, Volume 3, (Nashville, TN: Abingdon Press, 2008); Tiede, David L., Augsburg Commentary on the New Testament: Luke (Minneapolis, MN: Augsburg Fortress, 1988)].
Preaching paths
One obvious path might be how one can apply their Bible based faith to combat immediate temptations for gratification, desire for power and glory. Lent is a season to be aware of such temptations be one living in a time of testing or comfort. The woman and man in Genesis 3 were not under any strong pressure to disobey God, but still tempted (Gadenz, 95-96).
Any one of the three temptations could become more urgent for any believer who feels the isolation and loneliness of the wilderness or jungle they are facing. Aa related to the beginning illustration, Axl Rose and Guns N Roses should not take their eyes off the ball of a grander vision of a recording contract and booking larger venues for their performances.
Also, is temptation seen as simply a shortcoming of human judgement or is there a devil or evil force which tempts people away from growing as disciples of the Lord Jesus Christ? In what ways do we unintentionally or intentionally try to test God? And if God fails such a test, does our belief in this God as legitimate become questioned? Are there reasonable tests for God? Such as if I do good and bad things happen to me, is God’s providence now in doubt? What can be written off as evil causes by the devil and when is it people of faith simply giving into the latest temptation?
People who face wildernesses which are not the flavor of the month may learn that they need to keep their eyes on the big picture or mission; not fall for some false god or idol and finally do not put God to the test. In the case of Israel, the Book of Deuteronomy was their catechism manual. Christians are fortunate enough to have the sixty-six books of the Bible available to them. This is good news all year long!
Alternative path
What might we consider as a legitimate spiritual training ground for future temptations in life? Some churches with catechism ministries face uphill battles if the instructor does not pass/confirm every student regardless of low attendance and lack of completing class assignments and group participation. Would the local school sports program tolerate such lack of compliance to team standards? Does a person really need to experience serious illness injury or tragic loss to pay closer attention for the need of spiritual strength? Lent is the season to explore such questions.
Regardless of one’s background, education and religious upbringing or lack of it, the jungle in this song is a real wilderness of sorts which is uncompromising in its willingness to consume unaware victims who wander in their streets. Such a wilderness could come to anybody in many forms, as we consider this season of Lent. This sort of wilderness need not occur in the winter time and need not be limited to forty days.
For example, a family receives news that a loved one has tested positive for a terminal illness. Months of tests, treatments, exams, and possible placement in a care center may become this family’s wilderness. Maybe an adult child one has sent off to school or onto a career in another community, returns home penniless and with personal problems such as addictions, criminal records or burdensome financial debt. The parents now have their wilderness living in their basement as they themselves are on a fixed income.
Wildernesses take many forms and can occur at any time. All three of today’s texts may be seen as part of a tool kit for living in the wilderness, found in the scriptures of the church. From the church library, home family altar, to a motel room where the Gideon’s, have done their ministry, God’s wilderness took kits is available the form of the scriptures or Bible of the church.
The Deuteronomy 26 text is a recalling of how we got here. Romans 10 reminds us of who we confess as Lord. And finally, Luke 4:11, along Matthew 4:1-11 and Mark 1:12-13 recounts Jesus’ own wilderness testing experience. Such testing is well attested as being part of the faith journey of the believer.
Deuteronomy 26:1-11
This book has set into motion a covenant or community ethic for which has applied to both Judaism and Christianity. It sets the tone for obedience to God and community ethics for both traditional Abrahamic religions. It has both a backward-looking roots at as well as a forward-looking possibility into a crisis of exile in the future of the people. The book’s title meaning: “Deutero” meaning second, and “anomie” and law (first law, is in Exodus 20ff). Authorship has been contested, but common agreement is composition occurred around the 7th-8th centuries BCE. Possible authors range from levitical priestly writers to that of the various scribes of the wisdom traditions. The book is three speeches given by Moses 1) 1:1-4:40 2) 4:44-29:1 3) 29:2-32:47.
Today’s text is among the mutual oaths of fidelity between God and community. The authors use the Moses’ voice as he addresses the people before the enter the promised land. Rather than get bogged down in authorship and editing issues, it is best to simply say this is a Mosaic faith grounded book. The God of Israel alone is to be worshipped, is where all authorship sources converge (Brueggemann, 21).
The ongoing challenge posed to the community is they must rechoose their future to either continue as a covenant community or disintegrate in the face of possible forfeiture of land by foreign invaders. The tool this book brings to all believers is what does it mean to be a community who declares total allegiance to God? This is the main topic of this text.
One division of this text might be the first declaration being made to deep gratitude to God for the land (26:1-4). It is a gift and worthy of a response of gratitude with first fruits of offerings. In modern terms, “The Lord has been good to me, so I thank the Lord.” Salvation is a gift from God The second declaration, is recounting the story that brought the community of faith to this point of their history (26:5-11). The text is a credo of sorts for expressing thanks to God for deliverance. There is a hint of a conditional nature of this portion of the covenant as they make daily choices as to whether worship the Creator God or Israel or practice some form of idolatry.
This community’s story begins with, “A wandering Aramean was my father…” (26:5) What faith stories have brought us as Christians or a community of faith to the point we are now—though it may a wilderness? That is, what brought us here?
This reflects faith one ponders in any wilderness in life situation encountered today. For Israel such Mosaic faith might be broken down into the following parts: 1) memory of suffering. 2) powerful deliverance 3) blessing and providential care 4) remember God in worship, offerings and confession of faith (Miller, 183).
Applied to the opening illustration, a group of young men believe they are talented enough in music to bring their act to a larger city which offers more opportunities, visibility and potential to grow as a group. Axl Rose proclaims, “Welcome to the Jungle.” The larger city has as many pitfalls, challenges and temptations serving as roadblocks for these newcomers to the city. If they feel they are blessed with musical talents they will agree to any musical gig or opportunity to play wherever offered, be it a small bar or hotel venue. They will use their talents to make friends and contacts to possibly find an agent and broker a recording contract. This is the narrative or story of many musicians.
Locally, a congregation may have been founded on a vision of newly arrived immigrants or new residents as a housing development is being built. What is the story that brought us here as a community of faith? What if the neighborhood or local economic conditions change in a major way?
Another example, a young mother who is not particularly religious discovers the local church has MOPS or Mothers of Preschoolers ministry she appreciates. This becomes their family’s entry point into the life that congregation for a few years. What happens when there is decline in birthrates in the community, and less need for the MOPS program. The Deuteronomy text would remind parents to affirm God’s past blessings and now explore what new land or frontiers are they invited to take risks for outreach ministry? There might already be other teenage activity opportunities with other churches and the public schools. Would a senior center branch or food pantry program of sorts be viable ways to explore being the covenant community who worships the Lord God—Creator of heaven and earth? The core Deuteronomy Mosaic faith in this text is find ways to tell the story to future generations of what God has done and possibly will do, as they are at some stage in their current wilderness. [Sources: Bruggemann, Walter, Abingdon Old Testament Commentaries: Deuteronomy, Nashville, TN: Abingdon Press, 2001); Miller, Patrick, Interpretation, a Bible Commentary for Teaching and Preaching: Deuteronomy, (Louisville, KY: Westminster John Knox Press, 1990)].
Romans 10:8b-13
So where is Christ during our times of wilderness or emptiness? The simple answer from this text is Christ is present in the proclamation of the word that Jesus is Lord. This can also be viewed as an early Christian confession regardless of one’s views of creeds and liturgical formulas (Hultgren, 388). Living out one’s confessions or creeds might be one preaching path here.
[In this text] “Paul contrasts righteousness that comes from the law with righteousness that comes from faith and employs Midrashic commentary on Deut. 30:12-14 to make his point. ‘The Word of Faith,’ which Paul has preached, is that Jesus is Lord (v. 9), and that Jesus’ Lordship is impartial. Paul makes this point repeatedly in vv. 11-13, where he again quotes Isaiah 28:16(as in 9:33), insists that there is no distinction between Jew and Gentile (as in 3:22-23) and further insists that there is one Lord of all (Gaventa, 780).
“The word is always near us” and the confession that “Jeus is Lord” might be two major away ideas for a sermon in this text. Is this simply having a Bible nearby? Might it look like practical application of what is confessed in one’s faith during the time of worship? Church leaders often bring home communion to home bound members who are unable to leave assisted living homes. This is a way of bringing “the word near us.”
Confessing with our lips that Jesus Lord and with one’s heart is saved could be another way to take this text into a deeper dimension. In Lent, the challenge of this text is to consider new ways in which a person’s confession that Jesus is Lord translates in actions internalized from the heart. The further assurance is that those in the community who confess Jesus as Lord will never be put to shame—regardless of what kind of life wilderness they find themselves. This is good news of the text.
The text further makes the point of inclusion of riches to anyone who call on Jesus as Lord be they Jew or Greek (non-Jew), in which there is no distinction in God’s eyes. The key passage which might be used as an interpretative lens for the entire text is, “For, everyone who calls upon he name of the Lord will be saved” (10:13).
The word is near all people of faith to confess, and believe, justified, and saved and will never be put to shame (Harrisville, 167). Essentially this a confessional statement that any Christian could embrace and internalize during this season of Lent (Hultgren, 389).
Finally, if one has writer’s block, a simple sermon title of “Jesus is Lord” is a place to begin, then observe where there are glimmers of this good news in the community. This might be a person delivering food or medical prescriptions to a home. Possibly, it is a lunch program for children on weekends when there isn’t any school lunch meals. Finally, it can be sending financial relief to faith-based disaster relief agencies after a natural disaster, fire, or devasting storm. How and where do we see that “Jesus is Lord” in the community? This text might serve as both a call to action to explore ministries in the community, or affirm those that are carried out faithfully. [Sources: Gaventa Beverly R and David Peterson, The New Interpreter’s Bible: One Volume Commentary, (Nashville, TN: Abingdon Press, 2010); Harrisville, Roy A., Augsburg Commentary on the New Testament: Romans, (Minneapolis, MN: Augsburg Fortress, 1980); Hultgren, Arland J., Paul’s Letter to the Romans: A Commentary, (Grand Rapids, MI: Wm. B. Eerdmans, 2011)].
Luke 4:1-13
What happens when the wilderness or jungle you find yourself in is not among on the of the flavor of the month social causes in the media? That is, no celebrity or athlete has experienced it, thus is has no strong public support in terms of media fundraisers or sponsors by organizations of wealth? It could happen to anybody! For example, a retired couple on a tight fixed income is desperate to seek affordable housing. Possibly a loved one has a rare, debilitating illness that does not often occur, and no popular celebrity has experienced it. A person could have a phobia over flying, pets, heights, or being in crowds for several reasons. The wilderness is real, but the person feels very isolated due to lack of awareness of the problem which could also bring out their worse demons as their mind wanders into dark corners of their life history. This is where the Spirit has driven Jesus into such and unknown wilderness in Luke 4, (Matthew 4 and Mark 1).
It is contested whether both Matthew and Luke got their similar accounts from a “Q” source, as Mark’s version is only two verses long. It does not change the narrative of Jesus’ being tempted for a forty day and night period immediately after his baptism in the Jordan River. Dated around 75-95 CE, the author never claims to be an eyewitness of the life of Jesus. He is a well-researched person with a highly polished, sophisticated, proficient use of Greek language of his day. It is not unreasonable to assume he is a physician. Most modern scholars he also wrote the book of Acts. He is familiar with both Mark’s gospel and Q document. Luke also produces the most details in terms of dates and locations during his narration of the gospel story. His gospel also tends to pose a threat to the status quo in any humanly constructed prizes of wealth, power and advantage over the marginalized (Sakenfeld, 722-724).
Similar to Matthew 4, Jesus is led by the Spirit into the wilderness to be tempted by the devil (4:1-2). The Greek word for devil is “diablos,” meaning slanderer or adversary. As far back as Genesis 3, this suggests that people of faith are often prey to one allied to Satan which is present to tempt humans to follow their worse judgment or temptations for gratification, power, and pride. The problems many people face are not an illusions, but are products of a fallen creation and diabolical forces of evil (Gadenz, 93-95).
The first temptation of turning the stone into water is to take one’s eyes off the larger picture or mission and to concentrate of immediate desires for gratification. This might be similar to a family bickering over minor matters in the hospital waiting room, while the important surgery on the loved one is being done. In Luke 4, the devil is trying to tempt Jesus to take his off the ball in sports terms. Later in Luke 4:18, his mission is clearly stated, “He has sent me to proclaim liberty to the captives.” All scholars consulted agree that this temptations echoes that of the nation of Israel trying to exploit their called status while wandering in the wilderness (Exodus 16: 40; 20:20).
Today, the challenge of this text might be when Christians or a community are tempted set aside their larger mission in order to fulfill more immediate needs for gratification. Traditional examples of the opposite might be a parent/relative giving up his or her comforts in order for the family to have a higher quality of living. In this case, the devil does want to try to take Jesus off mission as he succeeded in doing for while with the children of Israel while wandering in the wilderness (Chin, 57-58).
Jesus cited Deuteronomy 8:3 in rebuttal. The book of Deuteronomy, especially chapters 6-8 might be seen as Israel’s catechism of living out their confessions (as suggested in the Deuteronomy 26 lesson above). The devil misquotes scripture throughout this set of temptations. This is an ongoing alert that people of faith should have a working knowledge of their sacred scriptures in order to live through any wilderness or hardship. Instruction of the church’s scriptures in any form from Bible to catechism classes is a helpful tool to have for any future wilderness’s—even if certain ages do not like catechism class! (Tiede, 160).
The second temptation which is reversed from the Matthew account is that of bowing to the devil in order to short change the major mission of Jesus’ mission on the cross. Why go through any valley or experience bumps in the road if one can get to the mountaintop with less pain? One question to ponder here is where and when did the devil get such self-stated authority to declare that kingdoms of the world are his to give?
Again, Jesus rebukes the devil in citing Deuteronomy 6:13. Seeking false gods or idols has been a temptation ever since the people of Israel were tempted to worship the gods of the Canaanites after they entered the promised land and experienced many trials. By virtue of being God’s divine son, Jesus has already been given authority over all the powers of the earth and air (Chin, 59). Idolatry is always a temptation in any age. The God of creation of life is a better option according to scripture.
The final temptation occurs on the temple. Luke’s gospel begins at the temple and ends at the temple (Luke 1:9, 24:52). The traditional temple is still a viable location to worship God in Luke’s Gospel. This is good news for traditional Christians who cherish their church buildings (Gadenz, 94). In this temptation, the devil misquotes Psalm 91:11-12 to tempt Jesus to jump off the temple to put God to the test. This suggests a fidelity challenge. This echoes Isarael’s failure to trust God during their wilderness wanderings (Exodus 17:1-7). Again, Jesus rebukes the devil in citing Deuteronomy 6:16.
The text concludes with he [the devil] departed from him until an opportune time. Most scholars tend to agree this would be in Luke 22:3-4, when Satan enters Judas Iscariot to betray Jesus to the “chief priests and captains.” [Source: Chin, Diane G., New Covenant Commentary Series: Luke, (Eugene, OR: Cascade Books, 2017); Gadenz, Pablo T., The Gospel of Luke, (Grand Rapids, MI: Baker Academic, 2018); Tiede, Sakenfeld, Katharine Editor, The New Interpreter’s Dictionary of the Bible, Volume 3, (Nashville, TN: Abingdon Press, 2008); Tiede, David L., Augsburg Commentary on the New Testament: Luke (Minneapolis, MN: Augsburg Fortress, 1988)].
Preaching paths
One obvious path might be how one can apply their Bible based faith to combat immediate temptations for gratification, desire for power and glory. Lent is a season to be aware of such temptations be one living in a time of testing or comfort. The woman and man in Genesis 3 were not under any strong pressure to disobey God, but still tempted (Gadenz, 95-96).
Any one of the three temptations could become more urgent for any believer who feels the isolation and loneliness of the wilderness or jungle they are facing. Aa related to the beginning illustration, Axl Rose and Guns N Roses should not take their eyes off the ball of a grander vision of a recording contract and booking larger venues for their performances.
Also, is temptation seen as simply a shortcoming of human judgement or is there a devil or evil force which tempts people away from growing as disciples of the Lord Jesus Christ? In what ways do we unintentionally or intentionally try to test God? And if God fails such a test, does our belief in this God as legitimate become questioned? Are there reasonable tests for God? Such as if I do good and bad things happen to me, is God’s providence now in doubt? What can be written off as evil causes by the devil and when is it people of faith simply giving into the latest temptation?
People who face wildernesses which are not the flavor of the month may learn that they need to keep their eyes on the big picture or mission; not fall for some false god or idol and finally do not put God to the test. In the case of Israel, the Book of Deuteronomy was their catechism manual. Christians are fortunate enough to have the sixty-six books of the Bible available to them. This is good news all year long!
Alternative path
What might we consider as a legitimate spiritual training ground for future temptations in life? Some churches with catechism ministries face uphill battles if the instructor does not pass/confirm every student regardless of low attendance and lack of completing class assignments and group participation. Would the local school sports program tolerate such lack of compliance to team standards? Does a person really need to experience serious illness injury or tragic loss to pay closer attention for the need of spiritual strength? Lent is the season to explore such questions.
