Summary: I'd like to propose an understanding of this reading that I think is fairly Lutheran. (Shocking, I know). I was struck by the idea that Jesus is full of the Spirit. What does this mean? It means he is filled with the Word in order to combat the devil. The Word and the Spirit go together; to be Spiritual means you know the Word well enough that it becomes part of you, so that you might draw on it in time of temptation.
Pastoral note: I think this is what sanctification actually looks like, that the Word has become so a part of us that we can actually draw on it. In my experience, when people go through challenging times, the immediate reaction of the Christian is not much different than a pagan. However, the Christian, when she or he hears the promise, either in a verse or hymn, has something resonate in his or her soul that revives them. The pagan does not. The Word, like daily bread, has a shelf life, but it also eventually converts itself into muscle that can be called on for great strength.
Key Words
πληρης ("filled", 4.1) This adjective means filled. This is straight forward; interestingly the only other time in Luke's Gospel this word occurs it refers to someone filled with leprosy. Also interesting is that leprosy normally entailed banishment, which is what Jesus is suffering here in the wilderness. Even without the leprosy connection, Luke and the synoptic Gospels make it clear: to be baptized means to be led by the Spirit which entails confronting evil. Once again, we see how in Scripture the Spirit and Word work together.
αγω ("lead", 4.1, 9) Intensifying this connection between the work of the Spirit into confronting evil: The Spirit "leads" Jesus into the wilderness; later, the Devil "leads" Jesus to a high mountain
πειραζω ("tempt", 4.2) but really: "μενος" (this is not a word, but is the ending of a word. Greek participles are complicated, but when you see this five letter suffix, you know you have an present, passive participle; 4.2.) In this case, the verb for "tempt" is a present, passive participle. This means two things. First, that the temptation was on-going. Second, because "being tempted" is a present participle, this action occurred concurrently with the action of the main verb. In this case the main or governing verb is "being led" by the Spirit. (which is a passive and imperfect verb). So while he is continually being led by the Spirit, he is continually being tempted by the Devil. The two are on-going and concurrent actions. This may imply that the entire 40 days included temptation (similar to Mark 1:13).
Further, the word here for "test" (4.12) is essentially the same word as tempt (the word has a little preposition to intensify its meaning). Jesus here tells the Devil to stop tempting him basically -- do not put the Lord, ie, me, to the test!
παραδιδομι ("betray" or "give over", 4:6) The word for "given over" is paradido-mi, which also means "handed over" as in "betrayed." This suggests that perhaps the devil is not fully honest in his description that all things have been handed over to him. If they have, it is through betrayal, where people thought they gained someone for themselves only to have the devil take it back.
καιρός and χρόνος ("time", 4:13 and 4:5) Greek has two standard words for time: καιρός (kairos) and χρόνος (chronos). Kairos has a more metaphorical meaning, as in "I had the time of my life"; chronos typically refers to a more linear sense of time. (The devil showed him all the kingdoms of the world at the same time, 4:5). Luke is letting us know that at the end of this story the devil is waiting for a time -- as the NRSV puts it, "a more opportune time" to tempt Jesus. This is deeply haunting. First, it suggests the devil isn't going away. Second, it suggests that evil is watching, waiting for us to be weak.
Grammar: Since you are the son of God!
ει ("if" or "since", 4:3) The Greek for "if" here (ει) does not necessary translate as "if." Normally, the decision to translate "ει" as "if" or "since" depends on the mood of the verb; if the corresponding verb is indicative, then one translates it as "since." In this sentence, the corresponding verb, "to be" is in the indicative. This means "if" could, if not should, read "Since you are the son of God..."
Another grammar tid-bit:
4:4 "Man does not live by bread alone." Interesting here is that the Greek takes this Hebrew imperfect (which connotes it as on-going or future) and puts it in the future: "Man will not live by bread alone." Making it a promise more than a given reality!
ει ("if" or "since", 4:3) The Greek for "if" here (ει) does not necessary translate as "if." Normally, the decision to translate "ει" as "if" or "since" depends on the mood of the verb; if the corresponding verb is indicative, then one translates it as "since." In this sentence, the corresponding verb, "to be" is in the indicative. This means "if" could, if not should, read "Since you are the son of God..."
Another grammar tid-bit:
4:4 "Man does not live by bread alone." Interesting here is that the Greek takes this Hebrew imperfect (which connotes it as on-going or future) and puts it in the future: "Man will not live by bread alone." Making it a promise more than a given reality!
Chiasm for the day
I would like to make a soft argument that Luke employs a chiastic structure here
A. Jesus is filled with the Holy Spirit
B. Forty Days are complete (συντελέω)
C. First temptation: Devil speaks truth to Jesus in his temptation, uses "if" construction, Jesus responds with Bible quote
D. Second temptation: Devil lies to Jesus in his temptation, Jesus responds with quote
C'. Third temptation: Devil speaks truth to Jesus in his temptation, uses "if" construction, Jesus responds with Bible quote
B'. Temptations are complete (συντελέω)
A'. Jesus is now in the power of the Holy Spirit (vs 14)
Chiasms reach a high point, have a transformational moment in the middle and then unwind. In this story, the high point is literal and metaphorical. Jesus is taken up to see all the kingdoms of the world. Why might this second temptation be the main one? Perhaps the second temptation is the temptation to avoid the cross altogether? Perhaps what Luke wants to drive home is less about Jesus and more about the devil, he is the one that lies. In so doing, Jesus shows that the story turns when Jesus -- perhaps for the first time in human history -- stands up to the devil and his lies.
