Chapter Four

At the Pinnacle of the Temple

1. And Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness,

2. Being forty days tempted by the Devil; and He did eat nothing in those days; and when they were ended, He afterwards hungered.

3. And the Devil said to Him, “If Thou be the Son of God, say to this stone that it become bread.”

4. And Jesus answered him saying, “It is written, ‘Man shall not live by bread alone, but by every saying of God.’”

5. And the Devil, leading  Him  up into a high mountain, showed Him all the kingdoms of the world in a moment of time.

6. And the Devil said to Him, “All this authority I will to give Thee, and the glory of them, for it is delivered up to me, and to whomever I will, I give it.

7. If therefore Thou wilt worship before me, all shall be Thine.”

8. And Jesus answering said to him, “Get thee behind Me, Satan, for it is written, ‘Thou shalt worship the Lord thy God, and Him only shalt thou serve.’”

9. And he led Him to Jerusalem, and stood Him on the pinnacle of the temple, and said to Him, “If Thou be the Son of God, cast Thyself down from hence:

10. For it is written, ‘He shall command His angels concerning Thee, to guard Thee;

11. And in [their] hands they shall take Thee  up, lest Thou dash Thy foot against a stone.’”

12. And Jesus answering said to him, “It is said, ‘Thou shalt not tempt the Lord thy God.’”

13. And when the Devil had ended all the temptation, he stood back from Him until a time.

14. And Jesus returned in the power of the spirit into Galilee; and the fame concerning Him went out into the whole countryside.

In the process of our spiritual rebirth, our faith often undergoes times of trial so that it can be made deeper and firmer. These inevitable times of trial are called “temptations.” The common picture behind temptation is that of some forbidden object being dangled tantalizingly in front of us. We are “tempted” to indulge in whatever it is, but we restrain ourselves.

Spiritual temptation, however, is different. While it can appear to be about the struggle to subdue the lusts of the flesh and the effort to overcome the demands of the ego,  a true spiritual temptation goes much deeper. It involves our faith and our beliefs. It challenges the belief that God is continually present with each of us, in the fullness of His mercy, and that He will save us from the false ideas and negative feelings that threaten to engulf us. During times of spiritual temptation, our deepest beliefs are put to the test, even to the point where we begin to doubt God’s power, protection, and presence. At such times, we may feel alone, abandoned, and without Divine aid. All this, and more, is at the root of a deeply spiritual temptation. ¹

Temptations are an essential part of our spiritual development. Without them we could not be regenerated. As long as the truth we know remains untested, it remains merely in our memory. If it does not come forth as a living principle in our daily lives—and especially in times of temptation—it does not become a part of who we really are. Therefore, in the combats of temptation, we have the opportunity to stand firm in the truth that we believe, and in so doing we truly make it our own. Whenever we do this, the truth that we have stood for—especially the truth that the Lord alone has fought for us—is strengthened and confirmed. Like a tree that stands tall in the midst of powerful winds, our spiritual roots grow deeper and stronger. ²

Jesus’ baptism is followed by temptation

In the previous episode, when Jesus was baptized, heaven was opened and the Holy Spirit descended upon Him like a dove. All of this happened while Jesus prayed (Luke 3:21-22). As we pointed out, the “opening of heaven” during baptism represents the reception of truth. In the very next episode Jesus is led into the wilderness where He undergoes the fiery trials of temptation. It is a vivid illustration of the spiritual law that there is no regeneration without temptation. Or, to put it another way, the truth that we learn (baptism) must be tested in the trials of everyday life. 

Like Jesus, each of us is given the opportunity not only to receive truth (baptism) but we are also given the opportunity to confirm that truth by applying it to our lives. We read, therefore, as the next episode begins, that “Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness, being tempted forty days by the devil” (Luke 4:1-2). ³

In this episode we read of the same three temptations that were recorded in Matthew: Jesus is tempted to turn stones to bread; He is tempted to throw Himself down from the pinnacle of the temple; and He is tempted to rule all the kingdoms of the world (see Matthew 4:1-11). It is noteworthy, however, that in Luke these last two temptations are reversed. The temptation to bow down to the devil is in second position, and the temptation involving the temple in Jerusalem is put in the final position.

Once again, we find this consistent with the flow of the internal sense. In a gospel focusing upon the reformation of the understanding, the final temptation would involve something related to a common misunderstanding, that is, the mistaken belief that we can be saved by our faith apart from keeping the commandments. This way of thinking is known as “faith alone” or “sola fide.” It amounts to saying something like this: “Because my faith is great, God will save me.” This kind of thinking is reinforced by biblical statements such as “The righteous shall live by faith” (Habakkuk 2:4) and Paul’s assertion that “Man is not justified by observing the law, but by faith in Christ” (Galatians 2:16). Even Jesus said things like “Your faith has made you well” (Matthew 9:22) and “Have faith in God” (Mark 11:22).

But this does not tell the whole story. In fact, it leaves out a central theme that runs throughout the entire Bible—the importance of living according to the commandments, that is, doing God’s will and not our own. What Habakkuk in the Hebrew Bible, Jesus in the Gospels, and Paul in the Epistles are all pointing to is the truth that we cannot save ourselves, nor can we keep the commandments through our own efforts. As it is written, “With man this is impossible, but with God all things are possible” (Matthew 19:26). 

In other words, we should not be misled into believing that faith is all we need. While faith is essential, living in accordance with our faith is also essential. Jesus made this quite clear in the Gospel According to Matthew when He was asked, “What good thing shall I do that I may inherit eternal life?” Before answering this question, Jesus said, “Why do you call Me ‘good’? There is only One who is good, that is God.” Jesus’ initial response points to the importance of acknowledging God, that is, having faith in God above all. Then Jesus adds these words: “But if you want to enter into life, keep the commandments” (Matthew 19:16-18). Through this brief exchange, Jesus teaches that while faith in God is supremely important, true spiritual life is also about keeping the commandments. Both faith and works are necessary. As it is written, “Faith without works is dead (James 2:20). ⁴ (Luke 4:9-11).

These were the same words that were spoken by the devil when this incident was first recorded in Matthew. But in Luke’s version of this episode, Jerusalem is specifically mentioned, for Jerusalem was the center of learning, study, reflection, and prayer. It was the center of faith. ⁵ In this episode, then, the devil is giving Jesus the opportunity to demonstrate His faith by casting Himself down from the pinnacle of the temple. According to some historians, this would be a plunge of anywhere from 150 to 600 feet (or as much as 50 stories)—a plunge that could result in serious injury or even death. According to the devil, however, Jesus has nothing to worry about. After all, if He is truly the Son of God, then God will save Him. To bait Jesus further, the devil quotes Psalm 91 where it is written that God will command His angels to watch over Jesus, to guard Him, and bear Him up so that He will not be injured. From the devil’s point of view, this reckless act would be Jesus’ opportunity to prove His faith in God. And in miraculously saving Jesus from a potentially catastrophic plunge to His death, God would be proving His faithfulness to Jesus.

But Jesus is not fooled. Instead, He responds to this temptation by summoning, once again, the power of the scriptures, and saying, “It has been said, ‘You shall not tempt the Lord your God’” (Luke 4:12). 

Specifically, Jesus is quoting from the Book of Deuteronomy. He is recalling Moses’ exhortation to the children of Israel, in which Moses warned them to avoid becoming complacent over the conquest of Canaan. They should be careful not to forget God or slip into thinking that they had done it by themselves. So Moses said to them, “And it shall be, when the Lord your God brings you into the land which He swore to your fathers … to give you large and beautiful cities, houses full of good things, which you did not fill, hewn-out wells which you did not dig, vineyards and olive trees that you did not plant—when you have eaten and are full—then beware, lest you forget the Lord who brought you out of the land of Egypt, out of the house of bondage (Deuteronomy 6:10-12).

This part of the chapter from Deuteronomy establishes the perennial truth that we can take no credit for our successes. We must give the credit and the glory to the Lord alone who is the source of every blessing. Whether it is a bountiful harvest in the natural world or a state of peace in our spiritual world, we should attribute everything to the Lord and nothing to ourselves. In brief, Moses is warning the children of Israel to avoid the arrogant belief that they  accomplished all these things by themselves without Divine aid. It was believed that this kind of backsliding into egotistical self-sufficiency might “tempt” the Lord to become angry.

Therefore, this section of the chapter from Deuteronomy with the words, “You shall not tempt the Lord your God” (Deuteronomy 6:16).

But the chapter from Deuteronomy does not end there. It then goes on to make it clear that spiritual life is not just a matter of faith. As Moses continues his exhortation to the people, he includes words that powerfully emphasize the necessity of keeping the commandments. Moses says to them,

“Keeping you shall keep the commandments of Jehovah your God, and His testimonies, and His statutes, which He has commanded you to keep. And you shall do that which is right and good in the eyes of Jehovah that it may be well with you, and that you may go into the land of which the Lord swore to your fathers, to cast out all your enemies from before you” (Deuteronomy 6:16-19).

And in the closing words of this chapter from Deuteronomy, Moses repeats the strong call to keep the commandments:

“And if we are careful to observe and do all these commandments in the presence of Jehovah our God, that will be our righteousness” (Deuteronomy 6:25).

Jesus’ victory over the devil in the wilderness is the fulfillment of Moses’ prophetic words. Jesus is both telling the devil and reminding Himself that “You shall not tempt the Lord your God.” Jesus knows that God’s faithfulness to us is demonstrated in giving us the commandments and the power to keep them. He also knows that our faithfulness to God is demonstrated in our willingness to receive and live according to the commandments, calling upon God for the power to do so. There is no other way to demonstrate faith.

Therefore, Jesus does not need to cast Himself down from the pinnacle of the temple, or behave recklessly to demonstrate that God is faithful to Him or that He is the Son of God. Instead, He relies on sacred scripture, rightly understood, and uses that scripture to refute the devil. “You shall not tempt the Lord your God,” says Jesus. And it works. There is power in the words of scripture. As it is written, “When the devil had ended every temptation, he stood back from Him for a time” (Luke 4:13).

All too soon there would be further temptations, even more grievous ones. But for now, at least for a season, the temptations have subsided. Jesus, through the power of sacred scripture, has won this battle. He is becoming the living fulfillment of the Mosaic prophecy—a promise that whoever would rely on God through faith and keep the commandments of God in life would have the power “to cast out enemies.”

And this is precisely what Jesus did. ⁶

A practical application

From time to time, we may be tempted to act in ways that might be described as “the devil made me do it.” For example, we might be tempted to get angry when our children are being stubborn. We might be tempted to say hurtful things to a friend or relative when we are annoyed. We might be tempted to be irritated with students who misbehave. In the Hebrew Bible, God is described as being “tempted” to get angry whenever the children of Israel were ungrateful and disobedient. While God is infinitely above temptation, we are not. When we notice the anger, impatience, or irritation arising within us, we can regard it as a sign that something needs attention, but we do not have to be ruled by it.

Instead, we can see it as a false thought or negative emotion trying to get us to do its bidding—trying to get us “to cast ourselves down.” As long as we call upon the Lord through His Word, as Jesus did, nothing the devil can say can bring us down—even if the devil perverts the scripture. Instead, we can continue to study and reflect on the scriptures, knowing that our faith will be tested, and that the scriptures, rightly understood, will be our defense—especially the scriptures that urge us to keep the commandments. In doing so, our faith will be confirmed and strengthened.

Rejected at Nazareth

15. And He taught in their synagogues, being glorified by all.

16. And He came to Nazareth, where He had been brought up; and, as He was accustomed, He went into the synagogue on the day of the Sabbaths, and stood up to read.

17. And there was given to Him the book of the prophet Isaiah, and having unrolled the book He found the place where it was written,

18. The spirit of the Lord [is] upon Me, for the sake of which He has anointed Me to bring good tidings to the poor; He has sent Me to heal the broken apart in heart, to preach release to the captives, and to the blind [the] receiving of sight, to send out with release those that are wounded,

19. To preach the acceptable year of the Lord.

20. And having closed the book, He gave [it]  back to the attendant, and sat down. And the eyes of all in the synagogue were gazing at Him.

21. And He began to say to them, Today this Scripture is fulfilled in your ears.

22. And all bore Him witness, and marveled at the words of grace which proceeded out of His mouth. And they said, Is not this the son of Joseph?

23. And He said to them, you will by all [means] say to Me this parable: Physician, cure thyself; as many  things  as we have heard were done in Capernaum, do also here in Thy country.

24. And He said, Amen I say to you that not any prophet is acceptable in his own country.

25. And in truth I say to you, Many widows were in Israel in the days of Elijah, when the heaven was shut up for three years and six months, when a great famine was on all the land;

26. And to none of them was Elijah sent except to Sarepta of Sidon, to a woman, a widow.

27. And many lepers were in Israel in [the time] of Elisha the prophet; and none of them was cleansed except Naaman the Syrian.

28. And all in the synagogue, hearing these things, were filled with wrath.

29. And standing up, they cast Him outside the city, and led Him to the brow of the mountain on which their city was built, to [throw] Him down a cliff.

30. But He, passing through the midst of them, went [away].

The spiritual lesson, reflected in the pattern of Jesus’ life, is a blueprint for our own. It begins with John the Baptist who prepares the way for God. This represents the way in which each individual must first go to the letter of the Word for instruction in basic truths. It would be premature, though, to learn seminal truths and immediately proclaim them, without our first going through a process of temptation—a process through which these truths become implanted and enrooted in the heart. Only when truth has been lived and confirmed through trials, can an individual begin to teach and minister to others.

Thus, it is appropriate that Jesus begins His ministry after His temptations in the wilderness—not before. And so, the next episode begins with the words, “Then Jesus returned in the power of the Spirit to Galilee … and He taught in their synagogues, being glorified by all” (Luke 4:15).

While some people enthusiastically received Jesus’ message of salvation, others rejected it. In Galilee, for example, Jesus was tremendously successful. He was “glorified by all.” But in the city of Nazareth, his hometown, He was rejected.

The episode which describes this rejection begins with the words, “So He came to Nazareth where He had been brought up. And as was His custom, He went into the synagogue on the Sabbath, and stood up to read” (Luke 4:16). Neither Matthew nor Mark records this detail. In both cases, immediately after the temptations in the wilderness, Jesus first proceeds to gather disciples and then begins a ministry of healing.

In Matthew and Mark, when Jesus chooses to enter the temple or move about on the Sabbath, it is not to read the scriptures, but rather to heal physical diseases.

In Luke, however, consistent with the theme of studying and reflecting on the scriptures, Jesus goes into the synagogue and offers to read aloud. In response, He is handed a copy of the scroll of Isaiah. “And when He had opened the book, He found the place where it was written, ‘The Spirit of the Lord is upon Me, because He has anointed Me to preach the gospel to the poor. He has sent Me to heal the brokenhearted. To preach deliverance to the captives and recovery of sight to the blind. To set at liberty those who are oppressed, to preach the acceptable year of the Lord’” (Luke 4:17).

It is especially noteworthy that Jesus added a significant phrase to this passage—a phrase that does not occur in the original passage from Isaiah. The added phrase is, “recovery of sight to the blind.” Consistent with the theme of this gospel, the recovery of sight pertains to the acquisition of a deeper understanding, a clearer “sight” of who God really is, and what it means to lead a spiritual life. The recovery of “sight” is a clear reference to the reformation of the understanding. ⁷

It is also important note what Jesus omitted from Isaiah’s message. The omitted phrase is “the day of vengeance of our God.” Clearly, the instruction has already begun. Gradually Jesus will replace the old idea of an angry, vengeful God with a new, and more accurate idea of God. Jesus will show, through His own life, the mercy and all-embracing love of God. Through His words and through His actions Jesus would fulfill the very words He had just spoken: there would indeed be “recovery of sight” to the those whose understanding had been blinded.

When Jesus finishes His reading, there seems to be a hush over the crowd. There is no immediate response from anyone. Instead, we read that “the eyes of all who were in the synagogue were fixed on Him”.

Their “eyes” (symbolizing their understanding) were fixed on Him. He had their attention. And then, breaking the silence, Jesus makes a startling proclamation. “Today,” He says, “this scripture is fulfilled in your hearing”.

Jesus knew His hometown crowd. He knew that they were not going to be pleased by what He said to them. Already anticipating their rejection, He said, “Assuredly, I say to you, no prophet is accepted in his own country”. He then tells them two stories from the Hebrew Bible, both involving God’s ministry to Gentiles—to the widow of Zarephath, and to Naaman, the Syrian. In both cases, God demonstrated that His abundant love extends far beyond those who sat in synagogues, and far beyond those who regarded themselves as the “chosen people.” God does not choose some and reject others. He extends His love to everyone — rich or poor, sick or well, blind or seeing, educated or ignorant, Jew or Gentile.

Unfortunately, the people of Nazareth were unable to accept Jesus’ message of God’s universal love. Instead, they were “filled with wrath, and rose up and thrust Him out of the city; and they led Him to the brow of the cliff on which their city was built, that they might throw Him down over the cliff “ (Luke 4:29).

The people of Nazareth were deeply disturbed by Jesus’ surprising proclamation. Not only did they want to chase Him out of their city, but they also wanted to throw Him over a cliff! Their violent reaction to His words symbolizes something much deeper. It symbolizes the way in which people—even today—refuse to accept the reality of Jesus’ divinity. For many, He is merely “Joseph’s son”, not the Son of God. So, “to cast Jesus out of the city” is to exclude Him from our belief system.

There may be times in our lives when we regard Jesus as “a good man,” and even as “a righteous example,” but we do not see Him as God or as the Son of God. His words may affect us, but no more so than the words of other greater philosophers and thinkers.  We stop believing they contain the power that will cast out our spiritual enemies.

Whenever we fall into this state, Jesus is merely “the carpenter’s son.” He has no unique place in our system of thinking, or pattern of thought, or in the “city” of our doctrine. ⁸

A “city” in the Word represents doctrine, for it is a place of habitation, a system of belief wherein God may dwell. When God lives within our doctrine, it can be called a “Holy City.”

But notice what the Nazarenes do to Jesus—how they attempt to thrust Him out of their city. Their actions are representative of all systems of belief that reject Jesus’ divinity, and the Divine truth He offers.

It should be remembered that this is Nazareth, Jesus’ hometown—the place where He grew up and where people knew Him only as the carpenter’s son. To those people who are satisfied with their own limited understanding of who Jesus really is, there is no possibility—or even toleration for—a deeper awareness of Him.

In this episode, however, the people of Nazareth refuse to listen to Jesus—the very Truth Incarnate—and try to cast Him out of their city. But, of course, they cannot really do this. It is impossible. The truth is always there—even when we ignore it, refuse to listen to it, or try to destroy it. This deeper reality is contained in the closing words of this episode. Jesus, representing the eternal, indestructible Truth of God, simply passes through the very midst of them, just as the spiritual sense of the Word eludes us when we are too focused on a merely literal understanding of the Word.

“Then passing through the midst of them, Jesus went His way”.

The Power of Jesus’ Words

31. And He came down to Capernaum, a city of Galilee, and taught them on the Sabbaths.

32. And they wondered at His teaching; for His word was with authority.

33. And in the synagogue was a man having the spirit of an unclean demon; and he cried out with a great voice,

34. Saying, “Ah! What [is there] to me and to Thee, Jesus of Nazareth? Art Thou come to destroy us? I know Thee, who Thou art, the Holy [one] of God.”

35. And Jesus rebuked him, saying, “Be speechless, and come out of him.” And the demon, having thrown him into the middle, came out of him, harming him not at all.

36. And astonishment came upon all, and they spoke to one another, saying, “What a word this [is]! For with authority and power He orders the unclean spirits, and they come out.”

37. And the report concerning Him went out into every place [in] the countryside.

As the next episode begins, we find that Jesus has gone down to Capernaum, a city by the Sea of Galilee. He is still the teacher, the instructor, the One who has come to recover sight to the blind. He is about to demonstrate what He had just proclaimed in the previous episode—that, indeed, “the Spirit of the Lord” is upon Him. In Nazareth , the people were not able to see, hear, or experience this, because they had no faith in Him. But outside of Nazareth, things are very different. Because of this, His words have a powerful effect. As it is written, “And they were wonder-struck at His teaching, for His word was with authority” (Luke 4:32).

This idea—that Jesus’ words are incredibly powerful—will become a dominant theme in Luke. Though Jesus will heal the sick, cleanse the lepers, and cast out demons, the focus of his ministry in this gospel will be upon His teaching, and on the astonishing power of His word. This becomes quite clear as He encounters a demon-possessed man:

“Now in the synagogue there was a man who had a spirit of an unclean demon. And he cried out with a great voice, ‘Let us alone!  What have we to do with You, Jesus of Nazareth? Did You come to destroy us?’” (Luke 4:33-34).

An unclean spirit has its abode in the spiritual world and knows what earthly beings do not usually know. It knows, for example, that Divine Truth is a threat to its very existence. After all, if people knew the truth, they could be set free from the dominion of evil spirits. Evil spirits could then no longer be in their delight of ruling over people, making them miserable, and tormenting them in countless ways. In short, they would lose their hold over people—something that would make them miserable.

When evil spirits are deprived of their insane and unclean delights, it is torture for them. It feels as though their lives have come to an end. That is why this unclean demon cries out, “Let us alone! Did You come to destroy us?” ⁹

The unclean spirit knows full well to Whom it is talking: “I know You,” says the spirit. “I know who You are—the Holy One of God!”

Apparently, the unclean spirit is able to sense the power of Jesus’ words as a direct threat to its life. It was exposed. The light of truth, shining into the darkness, is felt as a powerful blow. ¹⁰

Jesus, speaking with supreme authority, refuses to allow this evil demon to fill his victim with false messages. Instead, Jesus rebukes him, saying, “Be quiet, and come out of him”.

Unable to resist the power of Jesus’ command, the demon “came out of him and did not harm him at all”.

As this episode comes to an end, it is important to notice the response of the crowd. “So, they were all amazed, and spoke among themselves, saying, ‘What a word this is! For with authority and power He commands the unclean spirits and they come out’”.

The focus of the crowd is clearly on the power of Jesus’ words. Jesus uses no magic formula, and no mysterious rituals. He merely speaks the word, and the spirits obey. First and foremost, He is a teacher of God’s Word—the sacred scriptures. As we saw in the episode involving Jesus’ temptation in the wilderness, and as we see in this episode involving the casting out of a demon, the words of scripture contain tremendous power, not only in the world of matter, but also in the world of spirit. This includes both the inner meaning of the Word, and especially the genuine truths of the literal sense which contain the inner meaning. ¹¹

This episode concludes with these words: “And the report about Him went out into every place in the surrounding region”. Evidently, people were amazed by the power of Jesus’ words.

More Healings

38. And He arose again out of the synagogue, and went into the house of Simon; and Simon’s mother-in-law was beset with a great fever, and they besought Him for her.

39. And standing over her, He rebuked the fever, and it left her; and immediately she stood up [and] ministered to them.

40. And at the setting of the sun, all, as many as had [any that] were sick of different diseases, brought them to Him; and He, laying the hands on every one of them, cured them.

41. And demons also came out from many, crying out and saying, “Thou art the Christ, the Son of God.” And rebuking [them], He did not allow them to speak; for they knew Him to be the Christ.

The next episode is a continuation of the previous one. Jesus continues to heal those who are willing to be healed. In this case it is Simon’s mother-in-law. Concerned about her high fever, they ask Jesus to help.

“So, He stood over her and rebuked the fever, and it left her”.

It is noteworthy that He rebukedthe fever. This is the same word that is used in the previous episode where it is written that Jesus “rebuked” the unclean demon. The word “rebuke” always implies the use of language—the use of a word, a phrase, or a statement. Again, and again, Jesus invokes the power of the spoken word to drive away whatever it is that induces sickness, disease, infirmity, and fever. Although Jesus sometimes heals through touch, He almost always chooses to use language as His primary means of healing. The effects are instantaneous and wonderful: “Immediately she arose and served them”.

The message is clear: Jesus’ words have the power to heal our feverish minds. It should be noted, however, that this is not just about anywords. It is not about affirmations, or popular sayings, or quotable quotes. It is about the words of sacred scripture. It is about the Word of God. In brief, it is about the divine truth, which is given to dispel falsity, heal our feverish minds, and restore us to sanity. ¹²

As the word spread about Jesus’ power to heal, people began to come to Him from far and wide: “Now when the sun was setting, all those who had anyone sick with various diseases brought them to Him; and He laid His hands on every one of them and healed them” (Luke 4:40). The touch of His hand and the truth that He spoke spelled the end of demonic control. True to His mission, Jesus had come to set at liberty the oppressed.

It was not only the “acceptable year of the Lord,” it was also the day that evil spirits would no longer be able to mislead people with false ideas and cunningly twisted scriptures. The truth that Jesus had spoken would silence the demons, just as Jesus had silenced the devil in the wilderness.

As this episode closes, we read that when the demons came out of the people, they cried out that Jesus is the Son of God. But Jesus “rebuked them and would not allow them to speak because they knew He was the Christ” (Luke 4:41).

In the Gospel According to Mark, we referred to this as the “messianic secret.” We said that Jesus forbade evil spirits to speak about Him before it was time for Him to reveal His divine identity. While this is true, the Gospel According to Luke takes this a step further. In Luke, as we have seen, there is a major focus on the development of the understanding.

Therefore, when Jesus forbids demons to speak, He does so because they lie, they twist the scriptures, they falsify the truth, and they endeavor to pervert our understanding. ¹³

A practical application

When Jesus rebukes or silences a demon, He is in effect saying, “What you have to say is untrue.” In our own lives it is important to decide what thoughts to embrace as true and what thoughts reject as untrue. To “rebuke” a demon, then, is to recognize that what they have to say is false, untrue, and misleading. As we cultivate our understanding of truth through the study of the scriptures, we can better discern the false messages that endeavor to enter our minds. Increasingly, evil spirits will have less and less power over us to the extent that we rightly understand the Word of God.

Still Preaching

42. And when it became day, going out, He went into a wilderness place; and the crowds sought Him, and came up to Him, and detained Him that He should not go from them.

43. And He said to them, I must bring good tidings of the kingdom of God to the other cities also, because for this I have been sent.

44. And He preached in the synagogues of Galilee.

Jesus’ words have incredible power. Throughout this chapter, this has been a guiding theme. As the chapter opened, Jesus was led by the Spirit into the wilderness where He was tempted by the devil. Each time the devil tempted Him, Jesus was able to rebuke him with words from sacred scripture. When the devil tempted Him for the first time, Jesus said, “It is written, ‘Man shall not live by bread alone, but by every word that proceeds from the mouth of God.’” Tempted a second time, Jesus rebuked the devil once more, saying, “Get behind Me, Satan! For it is written, ‘You shall worship the Lord your God, and Him only you shall serve.’” And finally, when the devil tried to tempt Him a third time, Jesus rebuked him again, saying, “It has been said, ‘You shall not tempt the Lord your God.’”

These brief encounters demonstrate that Jesus understood the power of sacred scripture—not just the power of reading it, but the power of speaking it. In the first two encounters, Jesus says, “It is written,” but during the third and final encounter—the one that drove away the evil spirit—Jesus said, “It has been said,” Indeed, Jesus understood the power of the spoken word, and He used it effectively in His ministry.

It is most appropriate then, that this chapter closes with Jesus giving a mission statement which is based on the power of the spoken word: “I must preach the kingdom of God,” He says, “because for this purpose I have been sent”.

Yes, He came to heal; and yes, He came to cast out demons. But He knew that His primary purpose was to preach—to preach the Word of God, to preach the gospel to the poor, to preach deliverance to the captives, to preach the acceptable year of the Lord. Above all, He was a preacher of God’s Holy Word. Through the Word, rightly understood, Jesus would bring about a revolution in human understanding. This is called “reformation.” And once that would be accomplished, it would lead to the regeneration of a new will. ¹⁴

Meanwhile, it would be necessary to continue His ministry, preaching the Word of God. And so, this episode closes with the words, “And He was preaching in the synagogues of Galilee”.

Footnotes:

475. And have washed their robes, signifies the removal of falsities by means of temptations. This is evident from the signification of "to wash," as being to purify from falsities and evils, consequently to remove them; for the evils and falsities that are with man, spirit, and angel, are not taken away, but are removed, and when they have been removed the appearance is that they have been taken away (respecting this see in The Doctrine of the New Jerusalem 166, 170) thence "to wash" signifies to remove falsities, and thus to purify. Also from the signification of "robes," as being protecting truths in general (of which above, n. 395; but "robes" here, before they have been washed and made white, signify falsities from which they have [not yet] been purified; for those who are in falsities from ignorance appear in the spiritual world at first in dusky garments of diverse colors, and while they are in temptations in filthy garments; but when they come out of temptations they appear in white robes, glistening according to their purification from falsities. Each one in the other life appears in garments according to the truths and according to the falsities that are with him; ¹ this is why "garments" signify truths, and in the contrary sense falsities (See above, n. 195, 271). From this the signification of "they have washed their robes and have made them white" can be seen.

[2] In ancient times, when all the externals of the church were representative and significative of things spiritual and celestial, washings were made use of, and they represented purifications from falsities and evils; "washings" had this signification because "waters" signified truths, and "filth" falsities and evils, and all purification from falsities and evils is effected by truths (that "waters" signify truths see above, n. 71). This is why washings were instituted with the sons of Israel by command; for with them there was a representative church, all things of which were significative of things spiritual, and "washings" signified purifications from falsities and evils, and thence regeneration. For this purpose:

A laver of brass was placed at the entrance of the tent of meeting (Exodus 30:18-20);

Also lavers of brass were placed outside of the temple, one great laver which was called the sea of brass, and ten smaller ones (1 Kings 7:23-39).

[3] Because of this signification of "washings," when Aaron and his sons were consecrated to the priesthood:

Moses was commanded to wash them with water at the entrance of the tent, and thus to sanctify them (Exodus 29:4; 40:12; Leviticus 8:6);

for the priests represented the Lord in relation to Divine good, as kings represented Him in relation to Divine truth, consequently the priests represented also the Divine holiness which is pure without blemish. Aaron and his sons were inducted into this representation by the washing by Moses; therefore it is said that "thus they should be sanctified," although no sanctity was conferred upon them by the washing.

[4] It was therefore also commanded that:

Aaron and his sons should wash their hands and feet before entering into the tent of meeting, and before they came near to the altar to minister; and it is said that they were to do this that they die not; and that it should be to them a statute of an age (Exodus 30:18-21; 40:30, 31).

Also that Aaron should wash his flesh before he put on the garments of ministry (Leviticus 16:4, 24).

"Washing the hands and feet" signified the purification of the natural man, and "washing the flesh" the purification of the spiritual man. It was therefore commanded also:

That the Levites should be sanctified by being sprinkled with the water of expiation, and by causing a razor to pass over their flesh, and that they should wash their garments (Numbers 8:6, 7).

This was done to the Levites because they ministered in the external things of the church under Aaron and his sons, and the purification of the external things of the church was represented by the sprinkling of the water of expiation, by shaving the hairs of the flesh, and by washing the garments.

[5] Furthermore, all who were made unclean by touching unclean things also washed themselves and their garments, and were said to be made clean thereby, as:

Those who ate of the dead body of a clean beast, or of what was torn (Leviticus 17:15, 16).

One who touched the bed of one who had an issue, or sat upon the vessel that he sat on, or who touched his flesh (Leviticus 15:4-12).

It was also commanded that the leper, after his cleansing, should wash his garments, shave off his hair, and wash himself with water (Leviticus 14:8, 9).

Also that such vessels as had become unclean by the touch of the unclean, should be passed through water (Leviticus 11:32; besides other statutes).

He is much mistaken who supposes that those who washed their flesh or hands and feet, or garments, were cleansed and sanctified, that is, purified from their sins; for sins are not washed away or taken away by water as filth is, but they are washed away, that is, removed, by means of truths and a life according to them, and this alone was what was represented by the washings; for "waters" signify truths, and truths when there is life according to them, purify the man.

[6] That these external things contribute nothing to purification from evils and falsities, is clearly taught by the Lord in Matthew:

Woe unto you Scribes and Pharisees, hypocrites! for ye cleanse the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first the inside of the cup and of the platter that the outside of them may become clean also (Matthew 23:25, 26).

Like things were taught by the Lord when the Jews and Pharisees rebuked His disciples for not washing their hands before eating, for He taught:

That by this a man is not rendered unclean, but by every evil that goeth forth from the heart (Matthew 15:1-2, 19-20; Mark 7:1-23; Luke 11:38, 39).

From this it can be seen that the Jews by their washings were never sanctified and cleansed from their spiritual defilements, which are the evils going forth from the heart, since these evils reside within; and in the world they have nothing in common with the filth that adheres to the body. It is said that "the inside of the cup and platter must be cleansed that the outside may become clean also;" for the outside with man cannot be cleansed until the inside is cleansed, for the outside is cleansed by means of the inside. "The cup and platter" signify the interiors and exteriors of man, which receive truth and good, for the cup is what contains wine, and the platter is what contains food, and "wine" signifies truth, and "food" has a similar signification as "bread," namely, good. This makes clear the signification in the spiritual sense of "cleanse first the inside of the cup and of the platter, that the outside may become clean also."

[7] What the Lord says here has a similar meaning as His washing the feet of the disciples, respecting which He thus said to Peter, in John:

He that hath bathed needeth not save to wash his feet, but is wholly clean (John 13:10).

"He that hath bathed" signifies one who is inwardly clean; and "needeth not save to wash his feet" signifies that then he must be cleansed outwardly, for "the feet" signify the external or natural man (See above, n. 69). More may be seen respecting this arcanum in The Doctrine of the New Jerusalem 179, 181; and in Arcana Coelestia, where the following are made clear: For a man to be purified, both the internal or spiritual and the external or natural must be purified, and the external by means of the internal, n. 3868, 3870, 3872, 3876, 3877, 3882. The internal man is purified before the external, because the internal is in the light of heaven, and the external in the light of the world, n. 3321, 3325, 3469, 3493, 4353, 8746, 9325. The external or natural man is purified by the Lord through the internal or spiritual, n. 3286, 3288, 3321. A man is not purified until the external or natural man is also purified, n. 8742-8747, 9043, 9046, 9061, 9325, 9334. If the natural man is not purified the spiritual man is closed up, n. 6299; and in respect to the truths and goods of faith and love, it is as it were blind, n. 3493, 3969). The internal man is purified by knowing, understanding, and thinking the truths of the Word, and the external man by willing and doing them. This makes clear how the Lord's words to Peter must be understood, "He that hath bathed needeth not save to wash his feet;" likewise how the Lord's words to the Pharisees must be understood, "cleanse first the inside of the cup and of the platter, that the outside may become clean also."

[8] That the internal man is purified by truths which are of faith, and the external by a life according to them, is meant also by these words of the Lord:

Except one be born of water and of the spirit he cannot enter into the kingdom of God (John 3:5).

"Water" signifying the truths of faith, and "spirit" a life according to them.

[9] From this it can now be seen what "washing" signifies in the following passages. In Ezekiel:

I washed thee with waters; yea, I rinsed away thy bloods from upon thee, and I anointed thee with oil (Ezekiel 16:9).

This was said of Jerusalem, by which the church is signified; its purification from falsities and from evils is signified by "I washed thee with waters; yea, I rinsed away thy bloods from upon thee," "to wash with waters" signifying to purify the church by truths, and "to rinse away the bloods" signifying purification from falsities and evils. To imbue the church with the good of love is signified by "I anointed thee with oil," "oil" meaning the good of love.

[10] In Isaiah:

When the Lord shall have washed away the filth of the daughters of Zion, and shall have washed away the bloods of Jerusalem out of the midst thereof, in the spirit of judgment, and in the spirit of cleansing (Isaiah 4:4).

"To wash away the filth of the daughters of Zion" signifies to purify the affections of those who are of a celestial church from the evils of love of self, "filth" meaning the evil of the love of self," "daughters" the affection, and "Zion" the church that is in love to the Lord, which is therefore called a celestial church; "to wash away the bloods of Jerusalem" signifies to purify the same affections from the falsities of evil, "bloods" meaning the falsities of evil; "in the spirit of judgment and in the spirit of cleansing" signifies by means of the understanding of truth and the affection of truth, "spirit" meaning the Divine truth proceeding from the Lord, "the spirit of judgment" the understanding of truth therefrom, and "the spirit of cleansing" the spiritual affection of truth, for that is what cleanses.

[11] In Job:

If I shall wash myself in waters of snow, and cleanse my hands with soap, yet wilt thou plunge me into the pit, and mine own garments shall abhor me (Job 9:30, 31).

This means that if one attempts to purify himself by his own efforts, although by means of truths and goods that are or that appear to be genuine, he will yet lead himself into falsities; "to wash oneself" means to purify oneself; "waters of snow" mean truths that are or that appear to be genuine; "soap" means the good from which they come, and "the pit" falsity. That from this come truths falsified is meant by "mine own garments shall abhor me;" "garments" meaning truths, which are said "to abhor one" when they are falsified, and this is done when man from self-intelligence speculates and draws conclusions.

[12] In Moses:

He washed his vesture in wine, and his covering in the blood of grapes (Genesis 49:11).

This is said of Judah, by whom is here meant the Lord in relation to Divine truth; that He altogether purified this in His Human, when He was in the world, is signified by "he washed his vesture in wine, and his covering in the blood of grapes," "vesture" and "covering" signifying His Human, and "wine" and "the blood of grapes" Divine truth. (This may be seen explained in Arcana Coelestia 6377, 6378.)

[13] That "to wash" signifies to purify from falsities and evils is clearly evident in Isaiah:

Wash you, make you pure; put away the evil of your doings from before Mine eyes; cease to do evil (Isaiah 1:16).

Because "to wash" signifies to put away falsities and evils, it is added, "put away the evil of your doings from before Mine eyes; cease to do evil."

[14] In Jeremiah:

Wash thine heart from wickedness, O Jerusalem, that thou mayest be saved. How long shall the thoughts of thine iniquity lodge in the midst of thee? (Jeremiah 4:14).

This has a similar signification. In David:

Wash me from mine iniquity, and cleanse me from my sin. Thou shalt purge me with hyssop, and I shall be clean; Thou shalt wash me, and I shall be whiter than snow (Psalms 51:2, 7).

Here "to wash" plainly means to purify from falsities and evils, for it is said, "Wash me from iniquity, and cleanse me from sin," and afterwards, "Thou shalt wash me, and I shall be whiter than snow;" "to wash from iniquity" means from falsities, and "from sin" means from evils, for "iniquity" is predicated of falsities, and "sin" of evils; and because the water of expiation was prepared from hyssop, it is said, "Thou shalt purge me with hyssop and I shall be clean. "

[15] In Jeremiah:

Although thou shalt wash thee with niter and take thee ² much soap, thine iniquity shall still retain its spots before Me (Jeremiah 2:22).

Here, too, it is clear that washings only represented and thence signified spiritual washings, which are purifications from falsities and evils, for it is said, "Although thou shalt wash thee with niter, and take thee much soap, thine iniquity shall still retain its spots."

[16] Thus also in David:

In vain have I cleansed my heart, and washed my hands in innocence. All the day have I been plagued, and in the mornings was my reproof (Psalms 73:13, 14).

"To wash the hands in innocence" means to bear witness that one is innocent and pure from evils and falsities; for washing the hands was a testification of innocence; as can be seen also from the fact that:

Pilate washed his hands and said, I am innocent of the blood of this righteous person (Matthew 27:24).

[17] Because "washings" signified purifications from falsities and evils, and "one blind" signified those who do not see truths, and are therefore in falsities:

The Lord told the blind man whose eyes He anointed with clay made with spittle, to wash himself in the pool of Siloam, and when he had washed himself he came seeing (John 9:6, 7, 11, 15).

The "blind man" here represented those who can see nothing of truth because they are sensual, and see only those things that appear before the external senses, from which come fallacies instead of truths, and to the confirmation of these they apply the sense of the letter of the Word; "the clay made of spittle" signifies sensual truth, such as the Word contains for such persons; "the waters of the lake or pool of Siloam" signify the truths of the Word, for all things, even to the waters in Jerusalem were significative; and "to wash" signifies to purify from fallacies, which in themselves are falsities. From this it can be seen what these things signify in series; for all the miracles and works of the Lord when He was in the world signified Divine celestial and Divine spiritual things, that is, such things as pertain to heaven and the church, and this because they were Divine, and the Divine always operates in ultimates from first things, and thus in fullness; ultimates are such as appear before the eyes in the world. This is why the Lord spoke and the Word was written by means of such things in nature as correspond.

[18] It is similar with the miracle performed on Naaman the leper by command of Elisha, which is thus described in the second book of Kings:

Naaman of Syria, being affected with leprosy, was commanded by a messenger from Elisha to wash himself seven times in the Jordan, and his flesh would come again and he would be clean. At length Naaman went down, and dipped himself seven times in Jordan; and his flesh came again like unto the flesh of a little lad, and he was clean (2 Kings 5:10, 14).

"Naaman a leper of Syria" represented and signified those who falsify the knowledges of truth and good from the Word, for "leprosy" signifies falsifications, and "Syria" the knowledges of truth and good. "The waters of Jordan" signified the truths that introduce into the church, which are the knowledges of truth and good from the Word, for the river Jordan was the first boundary across which the land of Canaan was entered, and "the land of Canaan" signified the church; this is why "the waters of Jordan" signified introductory truths, which are the first knowledges of truth and good from the Word. Because of this signification of "the waters of Jordan," Naaman was commanded to wash himself in them seven times, which signified purification from falsified truths; "seven times" signifies fully, and is predicated of things holy, such as truths Divine are. Because "seven times" has this signification, it is said that "his flesh came again like unto the flesh of a little lad," the flesh coming again signifying spiritual life, such as those have who are regenerated through Divine truths.

[19] Because "the waters of Jordan" signified the truths that introduce into the church, which are the knowledges of truth and good from the Word, and "washing" therein signified purification from falsities, and consequent reformation and regeneration by the Lord, therefore baptism was instituted, which was first performed in Jordan by John (Matthew 3:11-16; Mark 1:4-13). This rite signified initiation into the knowledges from the Word respecting the Lord, His coming, and salvation by Him; and as man is reformed and regenerated by the Lord by means of truths from the Word, baptism was commanded by the Lord (Matthew 28:19); for it is by means of truths from the Word that man is reformed and regenerated, and it is the Lord who reforms and regenerates. (Respecting this more may be seen in The Doctrine of the New Jerusalem 202-209.)

[20] It was said by John:

That he baptized with water; but that the Lord would baptize with the Holy Spirit and with fire (Luke 3:16; John 1:33).

This means that John only inaugurated them into knowledges from the Word respecting the Lord, and thus prepared them to receive Him, but that the Lord Himself regenerates man by means of Divine truth and Divine good proceeding from Him; for John represented the like as Elijah, namely, the Word; "the waters" with which John baptized signified introductory truths, which are knowledges from the Word respecting the Lord; "the Holy Spirit" signifies Divine truth proceeding from the Lord; and "fire" signifies Divine good proceeding from Him; and "baptism" signifies regeneration by the Lord by means of Divine truths from the Word.

[21] Washings were instituted in the ancient churches, and afterwards baptisms in their place, which nevertheless are only representative and significative rites, in order that heaven might be conjoined with the human race, and in particular with the man of the church; for heaven is conjoined to man when man is in ultimates, that is, in such things as are in the world in regard to his natural man, while he is in such things as are in heaven in regard to his spiritual man; in no other way is conjunction possible. This is why baptism was instituted; also the holy supper; likewise why the Word was written by means of such things as are in the world, while there is in it a spiritual sense, containing such things as are in heaven, that is, that the sense of the letter of the Word is natural, while in it there is a spiritual sense. (That by means of this sense the Word conjoins the angels of heaven with the men of the church, may be seen in the work on Heaven and Hell 303-310; and in the small work on The White Horse from beginning to end. That the holy supper likewise conjoins, see in The Doctrine of the New Jerusalem 210-222, and the same is true of baptism.) But he is much mistaken who believes that baptism contributes anything to a man's salvation unless he is at the same time in the truths of the church and in a life according to them; for baptism is an external thing, which without an internal contributes nothing to salvation, but it does contribute when the external is conjoined to an internal. The internal of baptism is, that by means of truths from the Word and a life according to them, falsities and evils may be removed by the Lord, and thus man be regenerated, as the Lord teaches (Matthew 23:26, 27), as explained above in this article.

Footnotes: