John 21:1-19

This passage appears in the revised common lectionary, year C, the 3rd Sunday of Easter, most recently May 4, 2025.

Summary:
The passage describes beautifully the Christian's experience before God:  We are drawn out of our every day life, called into an encounter with the Risen Lord.  Jesus forgives us, restores us fellowship and sends us out to care for others.  In short, we are drawn into praise the living Lord and then called back into the world, in service.

2025 Reflection:  For many churches, Easter brings in a lot of fish!  But the fish aren't as exciting for Peter as Jesus himself.  Focus on the presence Jesus, not the number of fish!

Key words:
συροντες  (συρω, meaning "drag", 21:8) and
ειλκυσεν (ελκω, meaning "draw" or "drag", 21:6 and 11)
Both of these words indicate that the disciples had to work to bring in their haul.  Serving Jesus and working in ministry are hard work!  (See note below on ειλκυσεν)

παιδια (meaning "child", 21.5) Paidia means "child" not "friend" as the NIV has it.  Jesus refers to the disciples as children.

ιχθυς (meaning "fish,"; 21:6, 8 and 11)  Just a friendly reminder that the fish became an early Christian symbol, as the letters formed an Anagram:  Jesus (I) Christ (X) God's (Th) Son (U) Savior (S).

εβαλεν (βαλλω) (meaning "cast" or "throw"; 21.7)  The word for "cast" nets is "βαλλω" which is used for both the nets and for Peter "casting" himself into the see.   Interestingly in 18:10 and 18:11, when Peter draw (ειλκυσεν) his sword and then was told to put it away (βαλε).  This is a great reminder about how this passage reveals the transformation at work in Peter.  He was casting away swords he had drawn; now he is drawing the fish-filled nets he has cast.

ανθρακαι(ν) (meaning "coal", 21.9)  Jesus is cooking over "anthrakia" which means "coals" (ie anthracite coal).  When Peter earlier denied Jesus, it was over a coal fire (the only two times this word appears in Scripture).  How often does God do this, where God takes the very place, location, thing, relationship, addiction, sin, fear and transform this into an instrument of God's healing.

εσχιθη (σχιζω, meaning "tear", 21.11)  The net is not torn (schiz-oo). Interesting that John concludes with the net not being schismed; in Mark's Gospel, the Passion ends with the curtain being torn! Different metaphors, for sure, but something about the nature of Jesus in both is nicely caught with this subtle difference.  The church will grow and grow, into a full harvest, but it will not schism.  Sadly the church has schismed, a reminder that we are already called to mend the nets of Christianity.

Distinctions:
John tends to use similar words in close proximity.  English translators struggle with how to capture this nuance.  For example, there are three interactions between Jesus and Peter.  The big point is that just as Peter denied Jesus three times, he professes his love three times.  However, linguistically, these three interactions are distinct.

φιλεω vs αγαπαω ("love")  What to say on the various words for that Peter and Jesus use?  Some feel this is a big deal (Peter responds to the question of do you love "agape" me by saying that he loves "philo" Jesus.  I don't think that John makes much of the distinction; he uses them interchangeably. If anything, the ambiguity of "philo" and "agape" points toward the intimate (and therefore mutable and vulnerable) and transcendent (unconditional and permeant) love of Jesus toward and with his disciples.

προβατα vs αρνιον ("sheep").  The flock includes "lambs" and "sheep", new/young and old/mature!

ποιμενα vs βοσκε ("tend") Feed/tend vs shepherd.  Feed and tending VS shepherding.  We are called to feed people (teaching ministry) and shepherd them (pastoral ministry).  Both of these verbs are in the present tense, suggesting this is an on-going action!

Fun with Greek
present tense:  Most of the verbs in sections 1-12 are in the aorist tense.  Except for the proclamation:  "He is the Lord" as well as the sentence "Jesus is coming, taking the bread and giving it them" suggesting this is an on-going task of the disciples.

γυμνός (meaning "naked", 21.7)  The word comes into English as "gymnos" - like gymnast!!  The netBible offers a long apology for why Peter might have not been fully naked.  But the point is that somehow, he didn't believe himself worthy or ready for the Lord in his current condition.  He wants to be with Jesus, yet somehow feels shame.

μη (21.5) Jesus asks a "meh" question which expects a "no" answer. (ou questions expect a yes answer. How can one remember this? Alphabet. m-n; o-y)

153:  There are so many theories about this number.  Some of them involve grammatica, where letters have numbers and therefore words have a number value.  MANY theories have been put forward about what this number may mean:  The whole variety of fish in the world and therefore the breadth of the Gospel "catch"; the number 153 is a triangle number, the sum of the numbers 1-17...  Anchor Bible commentary surprisingly goes into various ways people have looked at this.

Luke 24:1-12

Here are links for Greek commentary on the resurrection accounts in all four Gospel

Matthew 28:1-10

Mark 16:1-8

Luke 24:1-12

John 20:1-18

Summary:
The church normally reserves discussion about doubt for Easter II and the person of Thomas.  But as I read Luke this year, the disciples spiritual blindness and doubt really struck me.  Luke does a masterful scene of portraying the difficulty of that morning and the struggle for the early disciples to believe.  Rather than cast doubt on the resurrection this amplifies its true meaning:  Christ is raised amid the chaos of real life, with darkness, doubt and even despair, not in a fairy tale world where everybody gets it.  Christ is raised and to be praised then, even as we struggle to figure it all out.

Key words:
βαθεως ("very early, or more literally, deep"; 24.1) The dawn is not simply described as early but as "bathos" or deep. It is a deep dawn.

ευρον ("find", from ευρισκω; 24:2 and 3) For lent 2019 my congregation did a (lectionary based) preaching series on Lost and Found.  Finally we come to the end of Luke's Gospel, expecting to find Jesus.  The disciples too come to the tomb ready to find Jesus.  They instead they found the stone rolled away; more significantly, they did not find Jesus.  A possible preaching trajectory:  We do not find Jesus, we can only find evidence of the resurrection.  In short, we can linger in the tombs, linger in history, linger in apologetics, linger in "historicity" but none of this will ever show us Jesus.  The living Jesus must find us.  This finding us likely includes times of wonder, disbelief and pondering of what it all means.  In short, the disciples are all lost because they cannot fathom the height and depth of the resurrection.  Perhaps we do well, for a moment, to consider how mind-bending this is (see the work of NT Wright for the utter "shock" of the resurrection.)

τον ζωντα ("the living"; really "the living one"; 24.5)  Oddly enough, the translators are too literal here with the phrase "why are you searching for the living among the dead." The phrase "the living" is exactly what it says in Greek, word for word, but the grammar of the sentence dictates the translation:  "the one who is living" or "the living one."  Point A)  "The living among the dead" is more poetic.  When it comes to preaching, go for it!  Point B) It amplifies the confusion of the disciples.

ηπιστουν (disbelieving, from απιστεω; 24.11)  It is not only Thomas who doubts, but the whole crew!  In fact, the whole of Luke's Gospel is filled with disciples struggling to believe.  You can make this about gender -- they didn't believe the women! -- but you can make this about the resurrection.  No one was ready for this!

θαυμαζω ("wonder"; "amaze"; 24.12) The word here is "thaumaz-oo" means "amaze" or "wonder" in Greek. You can even see the word "amaze" in it (even though M-W.com does not give this as the etymology. Whatever.)  The vast majority of the time Luke uses this verb, it means wonder, as in amaze. For example, when Zachariah writes, "His name is John (1:63)" or when Jesus sees a person's faith, he is amazed (7:9 Roman centurion). So it seems a bit odd that Peter, according to the NIV and  NET translators, is left wondering and not being amazed. But perhaps a bit of a play on this is a helpful insight into all of us -- we are both wondering and amazed.

προς εαυτον ("to himself"; 24.12)  Most translators take the phrase, "to himself" to mean "to his possessions," namely, Peter's house (including BDAG).  Hence they translate it "Peter went to his house."  Yet, Peter does not necessarily go to his home. It literally says, "He went away to himself." This could just as naturally read, "He went away by himself." As the KJV puts it "wondered in himself."  Most translators likely base their translation on John 20:10, where it is more clear that the disciples went home.  But Luke's imagery is of Peter walking away by himself, pondering these events, likely without any real direction in his wanderings.

μνησθητε ("remember" 24.6 and 8; but also as "tomb" in vs 2)  The Greek word for "remember" is related to the word for "tomb" (both have the same root, which in English comes in as mnemonic.)  They went to the tombs, which certainly became a place of memory, but not memory of a dead person, but memory of a living person's promises.  I find this the truth about Christians -- when sorrow and tragedy come, we are just as confused and lost as anyone else.  But then comes a promise, a promise that Jesus is faithful, even over and against death.  And we remember there is a reason -- a promise -- to hope.

Some translation helps (and perhaps a nugget for a sermon):

Three "buts"

• μεν...δε (24.1):  The last verse of chapter 23 has a μεν, which demands a δε.  They both mean but/and, but are put together to form a pair, like:  "On the one hand, but on the other."  Luke lets us know that the story keeps going!
• αλλα (24.6):  This is the "big" but, the one that lets you know what comes before and after are significantly different (and cannot be joined by a simple word 'and').  In this case, the only "bit" but in the section comes between "He is not here" BUT "He is risen!"

σαββατων 24.1 Grammar note: The Greek literally says, "On the first of the Sabbath." This means the first day after Sabbath (ie the first day of the week), which would be the 8th day, or Sunday. This is why we worship as Christians on the 8th day, the day after the Jewish sabbath. Also, Jesus will appear to Thomas 8 days later, reaffirming this 8th day connection! (In Luke's Gospel, Jesus was also transfigured on the 8th day)

απορεισθαι ("at a loss"; 24.4)  Previously I offered a break down of this word that is incorrect.  I offered that the word for "at a loss" is related to the word for vision -- "apo-ora-oo" literally "away from sight."  I leave this mistake on my blog as a reminder that learning means making mistakes!
 
It turns out this word is α-πορεω not απο-ρεω.  This means the word is:  "to be without resources, to be in straits, to be left wanting, to be embarrassed, to be in doubt, not to know which way to turn."  The word πορεω (from which this comes) is not found in the New Testament, but it means "the way across a river."  They couldn't get to the other side!  It adds to the level of confusion in the whole story.

αποκεκυλισμενον 24.2 Grammar note: The word "rolled away" is a participle here. It is perfect passive. This is a helpful verb for understanding what the perfect in Greek means. The stone had undergone the action of being rolled away and its present state was a result of that action. Perhaps a sermon idea: Something has been permanently changed by the Resurrection. The tombstone is gone

αστραπτουση 24.4 The angles in the tomb are flashing; Jesus says the son of Man will be "flashing" in his coming. (17.24)...hmm...Perhaps Luke suggests that in the resurrection, the kingdom has come?

Note of confidence on the authenticity of the text:

It turns out that the "D" manuscript - the one currently housed in the Vatican and uplifted by American fundamentalists as the manuscript, lacks a handful of key phrases and verses.  However, the main papyrus of Luke 24 and the other manuscripts contain them.  Don't get bogged down here. Standard English translations contain these verses and use them!

Luke 19:28-40

This passage appears in year C of the RCL for Palm Sunday, most recently April 13, 2025.  The narrative lectionary uses a longer selection, Luke 19:28-44

Summary:  Luke's Gospel records the entry into Jerusalem with some notable absences:
No "Hosanna" and No "Palm Branches."  On the other hand, Luke offers us some events the other Gospels miss:  stones that cry out and crowds that sound like angels.  A potential avenue for preaching:  how Jesus' word and ministry sanctifies and even transforms things -- transforms disciples, transforms donkeys and even transforms crowds, all into instruments of God's work.

Note on passion Sunday:  As culture shifted away from companies and schools closing on Maundy Thursday and especially Good Friday, church leadership grew concerned that people were not hearing the stories of the upper room and cross.  This gave rise to Passion Sunday.  For many older members this is really hard because they remember Palm Sunday as a day of celebration, almost Easter 1.  The congregation where I currently serve actually used to do Passion Sunday on Lent 5, following a pre-Vatican II tradition.  I am not convinced that Passion Sunday really furthers the encounter with Christ during Holy Week.  

Key words:
απεστειλεν/αποσταλμενοι ('send'; 19:29, 32)  It is always worth noting this verb.  The disciples are sent!  Are we sending our people out each week?  It is also worth noting why they are sent out:
ευρον (find, 19:32)
λυσαντες (loose, 19:29)
αγαγετε (lead, 19:29)
While the disciples are instructed regarding a colt, I think we can abstract this rather easily to people:  We are sent out to find people, free them and lead them to Jesus, where they will be put to work! 

I also find it interested that before we can lead people, we need to free or loose them.  Typically leading people can seem like controlling them, but in this case it is a freeing them.

εχει χρειαν ('have need'; 19:31, 34) The Lord has a need!  This is really mind blowing.  This passage feels like an Old Testament story to me, in that God is sovereign, but the people can rebel; it pushes against easy answers to the question of free will and God's control.

δοξα εν υψιστοις ('glory in the highest'; 19:38)  This harkens back to the nativity (2:14), where the angels proclaim "peace on earth" (here peace in Heaven) and "Glory in the Highest!"  Jesus is transforming people into angels, into heralds of the good news!

μαθηταις ('disciple'; 19:37, 39)  It is interesting how Latin changed the tenor of this word.  The word in Greek means student, which implies the key concept is learning of knowledge and wisdom.  The word 'disciple' in Latin means student, but I think when we hear it, we associate it with discipline (spiritual disciplines, for example).  The disciples were first and foremost students, people seeking to learn from Jesus.  They make mistakes, they are rebuked and their flesh is weak.  But they follow Jesus, along the way sharing the news and multiplying Jesus ministry (even when they don't fully understand how all the pieces fit together).

Also, in vs 37, Luke says the crowd consists of the disciples.  This is not a city wide effort, per se, but a celebration of who Jesus is by his loyal followers.

κραξουσιν ('cry out'; 19:40)  This verb does not mean sing, speak loudly or shout.  It means cry out in a protesting and even crazy way.  Like the crowd will 'cry out' to crucify Jesus; the demons 'cry out' at the sight of Jesus.  The stones here are not simply singing a song of beauty and praise, but also of protest.

ἔκλαυσεν ('wept'; 19:41)  The narrative lectionary continues this passage and includes the verse "Jesus wept" -- but not the short sentence in John's Gospel!  Jesus weeps for Jerusalem.  I wonder if Jesus still weeps for Jerusalem!

Luke 15:11-32

This passage appears in the RCL for Year C during Lent.  (Lastly: March 30, 2025)

Summary:  Like other great and familiar stories, the prodigal son does not require anything overly advanced in terms of understanding Greek.  The best thing we can do is help our listeners slow down, ponder the story and dwell on its many meanings, most of which are not too secretive.  But if you want something to chew on...recently I have been reflecting on how modern humans are Homo Economicus, defined by our market based relationships.  This passage presents some very interesting connections between money, life and happiness.  Both sons must learn that true relationships are based on compassion and grace, not the exchange of goods and services.  Yet true relationships reveal themselves in exchange of goods and services.

Side note:  In 2019 my church read Henri Nouwen's book, The Return of the Prodigal, based on Rembrandt's painting of this story.  Excellent read!

σου (of you, vs 30).  This is a little word, but it is significant (and its meaning clear in English).  The older brother considers his brother only a son of the father (your son!).  The father explains that it is actually his brother (your brother).  Economic relationships can be severed, but blood relationships cannot (or not without some serious difficulty).

ουσιας and βιον ("estate" and "money" in vs 12).  These words mean more deeply "life" or "essence."  (Think: Ousia from "one ousia three hypostasis"; and bios in "biology").  It is striking that the Father is asked and gives not simply of his money, but of his essence, his life, his estate.  There is a strong relationship between what the Father has and who the Father is.  Both sons perceive correctly that the Father's giving away of possessions reveals something about his character.  What we have to give is reflective of who we are.  To think about it differently and in terms of God's gifts, to know Christ is to know Christ's benefits (as Luther said).

καλλαω ("be employed" in vs 15).  This word actually means cling.  (Husband shall cling to his wife).  How many of us are clung to our jobs?  The assumption is that the economic relationship will provide a basis for existence.  But it does not.  The younger son is only the hired hand (μισθιων).  In fact, when he seeks to return to his father, he offers to become a hired hand, where the relationship would be simply economic between him and his father.

εσπλαγχνισθη ("compassion," vs 20).  This word means, literally, intestines.  The idea of Greek compassion is that when you have compassion on someone, your insides get tight.  The father has compassion on the son.

παρακαλει ("encourage," 28)  I think it interesting that the verb here for encourage is related to the word for Holy Spirit (paraclete).  The father is encouraging the older brother.  We confess in the Apostle's Creed a belief in the forgiveness of sins.  This petition of faith is in the third article, which consists of things having to do with the Holy Spirit.  We definitely need the Holy Spirit to enable us to forgive each other.

εις εαυτον δε ελθων  ("came to himself", vs 17)  The Greek is literally "under the circumstances of having come into himself, he said, "How many of the hired hands of MY father"  When he went in he remembered the core identity of his father -- a generous person who claimed him as a son.

Couple other words referring to the lost:

ἁμαρτωλοὶ (sinners, vs 2) These people are no longer known by their family or even their profession, but they sinful status.  Once we start calling people sinners and not people who have sinned, we've put up a huge wall between them and us.  Interestingly, Luke also refers to them as sinners.  Perhaps this a reminder that our sins do not simply create a social boundary, but create a true boundary between us and God.

ἀσώτως ("reckless" or "prodigal" vs 13).  This word has a really interesting root:  "α" meaning, without and "σωζω" meaning health or even salvation.  The man is behaving in a manner that is opposed to health and without salvation.

ὠργίσθη ("was angered" vs 28)  The fact that this verb is an aorist passive means a whole bunch of letters are added to a potentially recognizable cognate: οργιζω.  This word means wrath.  The brother is fuming mad.  Anger, as it turns out, might just be as ἀσώτως as wasteful spending.

***

Lastly, a note on parental love for children.  I grew up in a wholesome family that communicate love from the parents to the children.  I have a favorable impression of parental language for God.  The idea that my parents would love me no matter what helped me, I think, understand that God would love me no matter what.  I realize that not everyone has this kind of love and that parental images of love may be harder for some.

As a parent of a teenager and tween, I now realize how vulnerable parental love is -- it can be rejected!  I guess I had always known this.  For God to claim us as children means there is a permanence in the relationship, but also an admission that it can go south; the child can leave!

Luke 13:1-9

This passage is found in the Revised Common Lectionary year C during Lent (Most recently: March 23, 2025)

Summary:  This passage must be read in conjunction with 13:10-13, where Jesus heals someone who has been sick for some time.  The point is that Jesus does not give up on us, but always calls us to repent.  To put it another way -- repentance is not grounded in fear, but in hope.  Hope that judgment may be avoided; hope that the future will not simply be a repetition of the past; hope that God has power greater than sin. 

(It also obliquely answers the question about the suffering of the just).

Some key words:

πεπονθασιω (perfect form of πασχω, meaning "to suffer"; 13:2)  The word here for suffer is "pasch-oo" (hence the English 'passion').  Interestingly this is the only time in the Gospel of Luke where someone else besides Jesus is suffering.  Also interesting is that the verb is in the perfect, meaning they suffered, but are still in the state of suffering.  Trying to unpack that one.

This is a fascinating text to get into the questions of God and suffering; but if you go there, really think about including the next story of the woman who is healed.

μετανοητε ("repent"; 13:3,5)  The form of this verb is important.  The Greek for "repent" here is a present tense subjunctive, not an aorist imperative.  Literally: "If you are not continually repenting..."  In short, Jesus is not calling them to repentance once (or over one sin) but calling them to a lifetime of repentance (the thesis #1 of Luther's 95 theses...)

2025 correction:  The verb in verse 13:5 is in the aorist.  This can be a simple admonition.  I will do more research on why these verb tenses are different.

απολλυμι ("destroy"; 13:3,5) The word here for destroy is "apollu-mi." This word means destory or lose.   (Lose is in the middle voice)  In chapter 9, Jesus warns his disciples that they must "lose" their life (same verb)

ευρισκω ("find"; 13:6 and 7)  The word find (ευρισκω) is very common in the Gospel of Luke (almost as much as M, M and J combined).  Luke presents Jesus as a God who finds us, finds us suffering, lost and in need of repentance.  Even in this state, he desires us!

αφες (αφιημι; 13:8) The servant here, as he is telling the master to "leave it alone," is also in the Greek saying, "forgive it."  Forgiveness means "give it another chance!"  Forgiveness isn't simply about the past, but the future.

βαλω κοπρια ("throw manure"; 13:8)  I find this both humorous and haunting.  What might cause repentance?  Throwing poop on something!  I image of the divine throwing poop is crassly funny to me; but also more haunting -- what actually causes repentance?  Likely the crap of life...

Luke 13:31-35

This passage is found in the Revised Common Lectionary Year C during Lent (Most recently March 16, 2025)

Summary:  This passage portrays Jesus as a healer and even a hen.  This might tempt one to present a softer image of Jesus.  While Jesus does have great compassion and does show tremendous care, Jesus is not "soft."  He is casting out demons, condemning the people's heritage, standing up to power and predicting his own death.  The healing Jesus brings represents far more than a band-aid; rather it destroys evil and the restores our relationship with the world.

ιασεις ("iasies" meaning "cures/heal"; 13:32)  This word comes into English in the "iatry" family (psychiatry; podiatry), meaning to heal.  Perhaps this word can help us connect today's healing (all of the -iatries) with the work of Jesus, both then and still today.

αποτελω ("apoteloo" meaning "to complete"; 13:32).  I offer this word because it connects with the τελειομαι, the last word of the sentence.  Jesus is talking about "completing" a healing today.  We must wonder again, what kind of healing does Jesus have in mind?  What does it mean for Jesus to complete a healing?  I think about how long healing really takes for people after severe physical or emotional trauma.  Healing is often a longer process.

τελειομαι (passive perfect form of τελειοω meaning "complete"; 13:32)  Jesus here literally says, "I  have been completed on the third day."  There are many directions to unpack what Jesus means.  I would offer for this passage that Jesus' death and resurrection could be seen, in light of this passage, as a work of healing.  This healing includes purging evil from the world.  I would add further that healing often requires removal of "demons" from our lives.  This is not simply touchy-feely stuff, as Jesus discussion of coming death (33) reminds us. 

Aside:  This is the same verb (τελειοω) that Jesus will utter from the cross (in John's Gospel) as he says, "It is finished."  Which brings up how to translate that passage -- perhaps better than "it is finished" is "it is perfected" or "it is fulfilled" or "it is completed."

ηθελησα/ηθελησατε (from θελω meaning "wish or will"; 13.34)  It is fascinating to see how Jesus admits that humans resist God's will.  Jesus wanted to gather the people in; but it will require Jesus death and resurrection for this to happen.

τεκνα ("tekna" meaning "child"; 13:34)  In this passage, the word for "chick" is simply "child."  Often we think of God's relationship with humanity in parental terms.  We can sentimentalize this relationship, ignoring the pain that parents experience over their children, both in real life and in the Bible.  If God is our parent, than God assumes the emotional train wreck that comes from parenting!!
It also suggests that God desires for us to be like children who receive his protection.
"He will cover you with his pinions, and under his wings you will find refuge; his faithfulness is a shield and buckler."  (NRS Psalm 91:)
I think it is possible to use this verse and passage to understand Jesus' work on the third day as a restoration of our status as God's children. 

Some odds and ends: 

ορνις (hen; 13:34)  This is a quality feminine metaphor for God.  It is also fascinating how Jesus speaks in the first person singular for God!

πορευου ("go!", used three times in the passage).  I also need to ponder more the way the word "go" shows up in this passage.  Jesus is told to go (πορευου); then he tells them to go (same word) and that he must keep going (same word).  Can't decide if Jesus is just being clever with words or something deeper is going on.  Also the verb tenses here switch carefully between present and aorist, a mini little case study on what those tenses signify.  (For example: "Herod wants to kill you", want is present; kill is aorist).  But strangely, the command to leave (εξελθε) is in the aorist, but the following (πορευου) is in the present.  Something like "Move now and then keep going"...

Greek grammar tid bit: Solving for a missing word:
In both 13:32 and 33 Jesus skips a word
32: "today and tomorrow and τη τριτη ____ "
33:  "today and tomorrow and τη εχομενη _____."
Greek will often skip a word where the context is entirely clear.  In this case, they drop the word "day."  The context of the sentence should make this clear.  Another hint is that in both cases, the word "the" is in the feminine (dative), telling you a feminine noun has been dropped.  As it turns out ημερα, the word for day, is a feminine noun.  Case closed.

Luke 4:1-13

This passage is found in the RCL, Lent 1, Year C (Most recently: March 9, 2025)

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!

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.