Smoodock's Blog

Both Matthew and Luke have Jesus tempted by the devil (Matthew 4:1; Luke 4:2), and Mark has him tempted by satan (Mark 1:13). Instead of believing in an evil spirit called by these names, these texts can be understood for the interpretation or meaning of the words: devil and satan. Satan means adversary or enemy, and devil means slanderer or false accuser. Thus, it can be understood that Jesus was tempted by what Mark further describes as wild beasts (Mark 1:13; therion – G2342), which is how Paul described the Cretans (Titus 1:12), and which Peter interprets from his vision to be gentiles (Acts 10:12; 11:6; cp. 10:28-34 and 11:12-18).

Therefore, in the context of Jesus’ temptations in the Synoptics being fulfilled in a wilderness of people (Ezekiel 20:35), the satan and devil point to men of Galilee, and perhaps visitors from Jerusalem. They are described as opposing Jesus’ Gospel and his claim to be the promised Messiah.[1] Throughout the beginning of the Synoptic narratives, we find Jesus being opposed and slandered by Jewish men of authority, namely, the scribes and Pharisees (Matthew 12:38; Mark 2:16; Luke 5:21, 20; 6:7) and probably zealots (fanatical patriots), because one of his own disciples was a converted zealot (Matthew 10:4).[2]

Matthew says that Jesus was: “led (G321) by the Spirit into the wilderness…” (Matthew 4:1). Mark tells us that “the Spirit drove (G1544) him into the wilderness (Mark 1:12); but Luke says Jesus was “led (G71) by the Spirit into the wilderness (Luke 4:1). What are we able to understand from these texts? Matthew uses a nautical term (G321), meaning to launch out or put to sea, the implication being that this was the beginning of Jesus ministry. Mark uses a stronger term (G1544), meaning Jesus was cast out. The same word is used of Jesus casting out demons or evil spirits (Matthew 8:6). Mark uses the word in the sense that Jesus was compelled by the Spirit to leave family life behind and go forth to fulfill his destiny. Luke begins by saying Jesus was full of the Holy Spirit and was led (G71) by the Spirit into the wilderness. The sense is that the Spirit accompanied Jesus on the road it inspired him to take. Thus, we have three terms describing the beginning of Jesus’ ministry, and they are expressed from three different vantage points. Nevertheless, they all point to the same thing. Jesus spent his life with his family, but he was suddenly compelled to leave that life behind and follow a course that would fulfill the reason for which he was born into this world (cp. John 12? 23, 27: 18:37).

When we read the account of Jesus’ temptations, most of us believe Jesus fasted (G3522) from food for forty days (Matthew 4:2). However, I’m not so certain that this is what Matthew wants to teach us. At Exodus 38:8 the authors of the Septuagint use this same Greek word (G3522) to translate the Hebrew tsaba (H6633). However, the Hebrew is translated to English, the text says: “…mirrors were contributed (G3522) by the women who served (G3522) at the gate of the Tent of Meeting” (Exodus 38:8; ISV). How, then, does this word describe what Jesus did during these 40 days?

I believe Matthew means to describes the first forty days of Jesus’ ministry as, having left his former life, vis-à-vis fasting, “he was afterward hungry,” meaning he labored and looked for fruit from his labor. He was hungry for the results. When we labor for forty hours, you could say we are hungry for our paycheck; meaning we look for our just reward for the time we put into the task. Remember, the Gospel of John does not permit Jesus’ temptations to take place in a literal wilderness for 40 days, because he puts Jesus in Cana of Galilee only three days after his baptism. Therefore, we must understand the wilderness as a metaphor, like wilderness of people (cp. Ezekiel 20:35). In other words, although Jesus spent forty days traveling around Galilee, preaching in their synagogues, and being tried almost constantly by his enemies, who were quick to slander him as he did so, (Mark 1:13; Luke 4:2), he gave up the comfort of his former life, to preach to folks who lacked all semblance of spiritual understanding. Afterward, he looked for some fruit of his labor, and there was none, at least none beyond a few, out of which he chose the Twelve. When folks were willing to receive him as their Messiah, Jesus’ enemies (satans) slandered him (they were his devils; slanderers), and they kept the people from trusting him (Matthew 12:23-24), and by asking for a “sign” they showed they didn’t believe the miracles of Jesus were true miracles. They accused him of tricking the people. They wanted him to perform a miracle they specifically chose for him, and because Jesus wouldn’t do it on their terms (Matthew 12:38-40), they concluded they were correct in condemning him (cp. John 1:11), slandering and harassing him: who believes you? Who will ever believe you? (Matthew 4:2-3).

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[1] Keep in mind that Matthew’s first book of his testimony about Jesus’ words and deeds concern his ‘offering the Kingdom of God’ to the people, the first century Jews. They were described by Jesus as totally without spiritual understanding (Matthew 13:14-15).

[2] Judas, the betrayer, was not only a zealot, but a member of the feared Sicarii or dagger men who murdered folks who opposed them.