As we embark on Lent’s forty-day journey in the desert of self-denial, this Gospel reminds us that we are to look face-to-face at our sinful self. This is the same road traveled by the people of Israel during their forty years of wandering in the desert before entering the land of promise. And we are assured that Jesus walked this way as well. He, like us a descendant of Adam, faced the same temptations that Adam and the wandering Israelites did —and that we do. But he faced them "full of the Spirit" (4:1) — just as we do as his disciples.

We can best understand these temptations not as a grand dramatic scene but as the ongoing inner struggle that Jesus engaged in to remain faithful to his messianic mission (v 13). He could have misused God’s power for selfish ends — for possessions, for power, or for fame. Each of these would have brought an illusion of God’s kingdom, but would actually have been a distortion of it.

It is important to notice that none of these temptations is to moral evil as we usually understand it, like theft, murder, or adultery. These are temptations to wealth, power, and fame — and we do not consider the wealthy, the powerful, or the famous to be automatically immoral. The temptations that Jesus faced — and that give us the most danger — are more subtle than overt immorality. And more deadly. These are the temptations to rest in the goods and goals of this world rather than to seek the reality of God behind them. Our basic temptation is to go for something second best, and ignore the designs of God the Creator and Giver of all good.

The way that Jesus deals with these temptations has to be our model: each time the devil wants Jesus to put his needs and desires first, Jesus puts God first.

The book of Deuteronomy presents a view of law as servant of the covenant. The central fact of Israel’s existence as a people was the call by God to enter into a binding relationship with him. This covenant imposed a choice upon people, between the way of good which leads to life and the way of evil which leads to death — a choice repeated many times, especially in Dt 4-11. The specific laws which follow this central section may then be seen as norms of behavior in keeping with the new life of a people bound to God by covenant.

This liturgical selection, which closes the section of laws, is an ancient profession of faith which clearly distinguishes the Israelite religion from pagan religions. The pagan religious spirit saw God or gods only in terms of control of natural forces. They worshiped god(s) as responsible for seasonal changes, fertility, good weather, abundant crops, victory in war, etc. The Israelite religious spirit saw the one God as the God of history, who showed himself in definite events that radically altered the destiny of his people. He called the people to be his own, and it was their place to submit to him unconditionally, not to try to manipulate him or gain his favor. Compare a similar but more developed profession of faith in the God of history in Joshua 24, which also serves as a prelude to the ritual renewal of the covenant.

This prayer of confidence in God’s protection is based on a mutual relationship of fidelity between God and his servant, and cannot be distorted into an excuse for presuming that God will make up for one’s own folly, as Satan tempted Jesus. Response: "Be with me, Lord, when I am in trouble."

This reading contrasts well with the passage from Deuteronomy. Israel’s confession of faith was an acknowledgment of God’s saving activity in history. The Christian confession of faith extends to an acknowledgment of God’s activity in one’s own personal life through Christ, as well as one’s relation to the Christian community and to the world. "Jesus is Lord" (v 9) sums up this confession of faith. Note that "heart" here (vv 9-10) does not mean mere feelings, but that center of our being from which all activity flows. Thus, Christian faith accepts Jesus as the driving and guiding force of one’s life.

1. Note v 13 of the Gospel reading. Can you point to any other events of Jesus’ life that might be called temptations? What were their significance in his life, and do they relate to your life in any way?

2. We often talk in general terms about faith and hide from the fact that we often don’t really know what we believe. Discuss: What do you really believe, and how does it affect your life? What difference does your personal belief make to the community of the Church? to the world around you?