The stories in the Gospels are best understood as history theologically interpreted. There is history — something happened. There is theological interpretation — the Gospel authors were not mere recorders of the tradition but also commentators on the stories they passed on to their readers.
Many different approaches have been taken to the study of the temptations of Jesus. The stories themselves, like other Gospel stories, can be likened to three great diamonds that need to be examined and slowly turned in order to appreciate the beauty of the light reflected from their various facets. Very briefly, we ill look at a few options for interpretation.
One approach is to see the temptations as the three aspects of the popular vision of the Messiah cherished by the community where Jesus lived. When the Messiah arrived, he would:
(1) Provide economic uplift for the community as it lived under Roman rule. Empires are built for the benefit of the conquerors. Food, manpower, taxes, etc., flowed from the Holy Land to Rome. Famine and economic hardship were an ever-present reality for all but the Herodians, who sold their souls to the Romans and benefited as a result. If the Messiah would provide economic prosperity, they would quickly follow him.
(2) Establish his identity and authority by performing miracles. It is not by accident that he was asked, “Teacher, we wish to see a sign from you” (Matt. 12:38.) The use of miraculous power would be a divine identity badge by which he could be unmistakably recognized. The high priests were expected to examine any claim to messiahship and delegations were sent to Jesus for this purpose. If he would act out some public, undeniable miracle in the temple area — perhaps he could throw himself down from the tower at the corner of the temple complex — then the high priest would at once proclaim him the true Messiah. Such as action would shut all mouths and open all doors across the nation.
(3) Seize political power, drive out the Romans, and reestablish some form of the kingdom of David.
If Jesus accepts the above popular view of the Messiah, and proceeds to carry out its agenda, the nation would be at his feet. Indeed, if he could achieve economic growth, grab sensation headlines in the local press, and expand the power and influence of the nation and the world, in a democracy he would easily win a nomination and get elected!
But if he presents himself as the Messiah and refuses this popular view of messiahship, he will face opposition, hostility, and rejection. His journey will be a way of sorrows.
To have, to do, to be
Others see the three temptations as universal expressions of the desire to have (stones to bread), to do (throw yourself down from the tower), and to be (become the ruler of all.) These reflect are perhaps part of what our Lord faced in the wilderness.
Henri Nouwen, the late Dutch Roman Catholic spiritual writer, published a thoughtful little book, In the Name of Jesus (1996.) in it he identifies three temptations for modern Christians that relate to the three temptations of Jesus. They are:
(1) The temptation to be relevant (stones to bread.)
Nouwen moved from 20 years teaching at Notre Dame, Yale, and Harvard to live and work with the mentally and physically handicapped who could not read and knew nothing of his accomplishments. The result was, as he describes it, “These broken, wounded and completely unpretentious people force me to let go of my relevant self — the self that can do things, …proves things, builds things …” (p. 16). He found himself completely vulnerable and “open to receive and give love regardless of any accomplishments.” He goes on to affirm, “I am deeply convinced that the Christian leader of the future is called to be completely irrelevant and to stand in this world with nothing to offer but his or her own vulnerable self” (pg. 17). Our accomplishments, he thought, are not important. Underneath the world’s accomplishments is a deep current of despair, emptiness, and depression. What matters is that “God has created and redeemed us in love and has chosen us to proclaim that love is the true source of all human life” (pg. 17).
(2) The temptation to be spectacular (throw oneself down from the tower.)
Nouwen describes this temptation as the pressure to do something that will win great applause. Stardom and individual heroism are, he feels, aspects of our competitive society pervasive in the church. In contrast, the authentic task is heard from the lips of Jesus to Peter, “Feed my sheep” (John 21). Nouwen affirms that we church leaders are “sinful, broken, vulnerable people who need as much care as anyone we care for” (pg. 44).
(3) The temptation to be powerful (kingdoms of this world)
As a university professor, Nouwen had been “in charge” and a powerful person. Among the handicapped, it was different. He writes: “One of the greatest ironies of the history of Christianity is that its leaders constantly gave in to the temptation for power — political power, military power, economic power, moral and spiritual power” (pg. 38). It is easier to control people than to love them, he found. But our task is to empty ourselves and follow Jesus. The way of power is chosen, he writes, ” … when intimacy is a threat. … Many Christian empire builders have been people unable to give and receive love” (pg.66).
In a profound sense, the three temptations of Jesus are full of meaning for an individual, a church, and for a nation. Reflect on them as part of your Lenten journey.
KENNETH E. BAILEY is an author and lecturer on Middle Eastern New Testament studies living in New Wilmington, Pa.
