Introduction
Lent originated in the early Church as a time of preparation for baptism, a process that included recounting the story of salvation — just as the Sunday lectionary readings do today.
Through baptism, we enter into the new and eternal covenant established by Christ’s death and resurrection. Yet this is not the only covenant God made with humanity. The Old Testament covenants help us grasp the depth of God’s plan, which is why the Church recalls them during Lent — to illuminate our redemption and instruct those preparing for baptism.
Throughout the Sundays of Lent, the first readings trace Israel’s history, highlighting God’s faithfulness; the epistles emphasize Christ’s role in our salvation; and the Gospel readings reveal Jesus’ glory even in the face of suffering, as well as the compassion and mercy of God.
Though Lent is a season of repentance, any call to repent in the Sunday readings is indirect. The Sunday readings primarily reassure us of God’s immense love.
Their message is clear: Be grateful, trust in God, and if necessary, reform your life.
1st Reading – Deuteronomy 26:4-10
Moses spoke to the people, saying:
“The priest shall receive the basket from you
and shall set it in front of the altar of the LORD, your God.
Then you shall declare before the Lord, your God,
‘My father was a wandering Aramean
who went down to Egypt with a small household
and lived there as an alien.
But there he became a nation
great, strong, and numerous.
When the Egyptians maltreated and oppressed us,
imposing hard labor upon us,
we cried to the LORD, the God of our fathers,
and he heard our cry
and saw our affliction, our toil, and our oppression.
He brought us out of Egypt
with his strong hand and outstretched arm,
with terrifying power, with signs and wonders;
and bringing us into this country,
he gave us this land flowing with milk and honey.
Therefore, I have now brought you the firstfruits
of the products of the soil
which you, O LORD, have given me.’
And having set them before the Lord, your God,
you shall bow down in his presence.”
Today’s first reading includes one of the most significant creedal statements in the Pentateuch, encapsulating Israel’s foundational story.
On this first Sunday of Lent, this passage highlights gratitude, trust in God’s providence, and the call to remember His saving acts.
Moses spoke to the people, saying: “The priest shall receive the basket from you and shall set it in front of the altar of the LORD, your God.
Moses is instructing the Israelites on the ritual presentation of the firstfruits during the annual Feast of Weeks (Shavuot), also known as Pentecost. This festival took place fifty days after Passover and marked the offering of the firstfruits of the wheat harvest in gratitude to God.
The offering of the firstfruits was a profound expression of gratitude for the magnalia Dei — the great deeds of God — especially his wondrous works in delivering Israel from bondage in Egypt and establishing them in the Promised Land.
Then you shall declare before the LORD, your God,
After presenting the basket of firstfruits to the priest, the worshiper recited a creed that summarizes the Israelites’ origin story and their journey to the Promised Land.
‘My father was a wandering Aramean
The creed begins with an admission of Israel’s humble beginnings.
The phrase “wandering Aramean” traditionally refers to Jacob (Israel), emphasizing his vulnerable state before he received God’s providence. The word for “wandering” (’ōbēd) does not indicate nomadic behavior but suggests being lost and/or about to perish — a desperate, hopeless state.
“Aramean” probably refers to the origin of the patriarchs from Aram Naharaim, a region mentioned several times in Genesis (e.g. Genesis 24:10, 25:20, 28:5, and 31:20, 24). Aram Naharaim means “Aram of the Two Rivers” (or “Aram of the Double Rivers”), likely referring to the land located between the Tigris and Euphrates Rivers.
who went down to Egypt with a small household and lived there as an alien. But there he became a nation great, strong and numerous.
A famine in Canaan prompted Jacob and his family to migrate to Egypt (Genesis 42-47), where they prospered for several generations.
When the Egyptians maltreated and oppressed us, imposing hard labor upon us, we cried to the LORD, the God of our fathers, and he heard our cry and saw our affliction, our toil and our oppression.
When a new pharaoh rose to power, he subjected the Israelites to harsh labor and maltreatment out of fear of their growing numbers. This shift from prosperity to oppression marked the beginning of Israel’s cry for deliverance.
Note the change from third person (he became a nation great) to first person (the Egyptians oppressed us). Mention of their ancestor Jacob seems to be historical in nature, but it is with the people who were in bondage that those reciting this creed most strongly identified themselves.
He brought us out of Egypt with his strong hand and outstretched arm, with terrifying power, with signs and wonders;
The creed hinges on two saving actions of God: First, his deliverance of his people from Egypt, i.e., the Exodus event.
“Strong hand and outstretched arm” is military imagery, a depiction of strength that implies that God conquered the forces of Egypt on Egyptian soil in order to deliver his people. At the time, people understood deities to have sovereignty only within a particular region; here, the mighty God of Israel has power even within a foreign land.
The signs and wonders refer to the Ten Plagues, the parting of the Red Sea, and other miracles God performed to liberate Israel.
and bringing us into this country, he gave us the land flowing with milk and honey.
The second saving action of God: His settlement (nātan) of the Israelites in the promised land, fulfilling his covenant with Abraham in Genesis 12:7.
Nātan means “to give, grant, bestow, put, set, or place.” Its use here underscores that the Promised Land is a divine gift, not something the Israelites earned.
The phrase “flowing with milk and honey” is a proverbial expression that symbolizes abundance, fertility, and divine blessing (Exodus 3:8).
Therefore, I have now brought you the first fruits of the products of the soil which you, O LORD, have given me.’
Reciting this prayer at the offering of the firstfruits (which are generally the finest of the crop) heightens the contrast between the poverty of the homeless, landless Aramean and the prosperity of the rich landowner enjoying his freedom in a land flowing with milk and honey.
And having set them before the LORD, your God, you shall bow down in his presence.”
After making their offerings the people will bow down in the presence of the LORD — an act of worship, submission, and reverence.
2nd Reading – Romans 10:8-13
Brothers and sisters:
What does Scripture say?
“The word is near you, in your mouth and in your heart”
—that is, the word of faith that we preach—,
for, if you confess with your mouth that Jesus is Lord
and believe in your heart that God raised him from the dead,
you will be saved.
For one believes with the heart and so is justified,
and one confesses with the mouth and so is saved.
For the Scripture says,
“No one who believes in him will be put to shame.”
For there is no distinction between Jew and Greek;
the same Lord is Lord of all,
enriching all who call upon him.
For “everyone who calls on the name of the Lord will be saved.”
In our second reading, Saint Paul highlights the necessity of faith and trust in God’s word, aligning with the Lenten call to repentance and reliance on Christ for salvation.
Brothers and sisters: What does Scripture say? “The word is near you, in your mouth and in your heart” — that is, the word of faith that we preach —
Paul is quoting Deuteronomy 30:14, where Moses speaks of God’s word being accessible to the people.
Here, Paul applies it to the gospel message: By the Incarnation, the Word of God became flesh, dwelt among us, and showed us the way to God.
for, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.
Paul builds on the structure of the quote from Deuteronomy by emphasizing the same dual elements of faith: the heart and the mouth.
Notice the distinction between believing and confessing, as well as the teaching that one follows and requires the other. Belief without public confession amounts to denial, while confession without genuine belief is hypocrisy.
Confessing Jesus as Lord was quite hazardous in the first century (Matthew 10:18; 1 Thessalonians 2:2; 1 Peter 2:18–21; 3:14). For a Jew it could mean disruption of normal familial and other social relationships, including great economic sacrifice. In a Hellenistic culture that embraced many gods, it was also a political claim: a statement that Jesus was the one to whom wholehearted allegiance belonged.
For one believes with the heart and so is justified, and one confesses with the mouth and so is saved.
There is a chiastic literary structure here, where themes mirror each other in reverse order: “confess with your mouth” / “believe in your heart” / “believe with the heart” / “confess with the mouth”.
In a chiastic structure, the central theme is emphasized by its placement at the center. It is clear that faith is the heart of this message.
For the scripture says, “No one who believes in him will be put to shame.”
Paul quotes and reinterprets Isaiah 28:16, which originally referred to God’s promise of salvation for Israel through a cornerstone (a foundation of faith). Isaiah’s message was that those who trust in God’s provision will not be put to shame.
Paul applies this prophecy to Christ, identifying Him as the “cornerstone” (Ephesians 2:20), the one in whom believers are secure.
Those who trust in Christ will not be disappointed or ashamed.
For there is no distinction between Jew and Greek; the same Lord is Lord of all, enriching all who call upon him.
A beautiful and clear statement of universalism.
There is no advantage in being a Jew, with its legacy as the chosen people, nor in being a Greek, free from the constraints of the Law. It is faith in Jesus that justifies and saves.
For “everyone who calls on the name of the Lord will be saved.”
Once again Paul quotes and reinterprets one of the prophets, this time Joel 2:32.
Joel’s original message emphasized the need for repentance and calling on God during a time of distress.
Paul applies this prophecy to Christ, declaring that salvation is now found by calling on the name of Jesus. Through Christ, the promise of salvation is extended to all people, fulfilling Joel’s prophecy by offering deliverance not just for Israel, but for all who call on Christ in faith.
Gospel – Luke 4:1-13
Filled with the Holy Spirit, Jesus returned from the Jordan
and was led by the Spirit into the desert for forty days,
to be tempted by the devil.
He ate nothing during those days,
and when they were over he was hungry.
The devil said to him,
“If you are the Son of God,
command this stone to become bread.”
Jesus answered him,
“It is written, One does not live on bread alone.”
Then he took him up and showed him
all the kingdoms of the world in a single instant.
The devil said to him,
“I shall give to you all this power and glory;
for it has been handed over to me,
and I may give it to whomever I wish.
All this will be yours, if you worship me.”
Jesus said to him in reply,
“It is written:
You shall worship the Lord, your God,
and him alone shall you serve.”
Then he led him to Jerusalem,
made him stand on the parapet of the temple, and said to him,
“If you are the Son of God,
throw yourself down from here, for it is written:
He will command his angels concerning you, to guard you, and:
With their hands they will support you,
lest you dash your foot against a stone.”
Jesus said to him in reply,
“It also says,
You shall not put the Lord, your God, to the test.”
When the devil had finished every temptation,
he departed from him for a time.
Every year on the first Sunday of Lent, the Church proclaims the story of Jesus’ temptation in the desert. Just as Jesus fasted, prayed, and overcame temptation in preparation for his mission, believers are called to embrace Lent as a time of spiritual renewal to fully share in the joy of Easter.
Filled with the Holy Spirit, Jesus returned from the Jordan
Jesus has just been baptized in the Jordan River, where the Holy Spirit descended upon him in the form of a dove.
and was led by the Spirit
The Spirit leads him into the wilderness, showing that this testing is part of God’s plan.
into the desert for forty days, to be tempted by the devil.
In biblical times, the “desert” did not necessarily refer to a vast expanse of sand but rather to a dry, uninhabited, and desolate region. Luke uses the Greek word erēmos, which denotes a remote or isolated place rather than a literal desert of rolling dunes.
The exact location of Jesus’ temptation remains unknown, but this was not a romanticized retreat. This wilderness served as a refuge for bandits and society’s outcasts, was inhabited by wild animals, and was fraught with danger. Scripture also associates the desert with demonic activity, as seen in Luke 8:29 and 11:24. More significantly, the wilderness was the site of Israel’s testing (Deuteronomy 8:2), making Jesus’ time there a profound parallel to Israel’s journey — where they faltered, He remained faithful.
He ate nothing during those days, and when they were over he was hungry.
Jesus’ fasting shows his reliance on God, and his hunger highlights his humanity.
Moses and Elijah — the traditional representatives of the Law and the Prophets — also fasted as they encountered God in moments of divine revelation and mission (Exodus 34:28; 1 Kings 19:8).
The devil said to him, “If you are the Son of God, command this stone to become bread.”
In each of the temptations, Jesus’ relationship to the Father is challenged by the devil’s repeated phrase, “If you are the Son of God.” This challenge directly attacks Jesus’ identity and mission, trying to sow doubt about his divine sonship and his trust in the Father.
The temptation to produce bread recalls Israel’s hunger in the wilderness and God’s graciousness in supplying the people with manna. Here, Satan insinuates that if Jesus has divine power, he should be able to provide himself with the bread his body craves.
Jesus answered him, “It is written, ‘One does not live by bread alone.’”
Each time, Jesus answers with a reference to Deuteronomy; in this case, Deuteronomy 8:1-3.
Jesus does not need to abuse his power for self-satisfaction. He knows that his Father will provide for all his needs as he did for the Israelites during their time in the desert.
Then he took him up and showed him all the kingdoms of the world in a single instant.
Obviously, no mountain is high enough to see all kingdoms in the world. This was likely a vision, which suggests that the temptation was not merely a physical one but also a spiritual or mental experience.
The devil said to him, “I shall give to you all this power and their glory; for it has been handed over to me, and I may give it to whomever I wish. All this will be yours, if you worship me.”
There seems to have been a tradition that evil forces had ruling authority over the world (see John 12:31; 14:30; 16:11; Acts 26:18), which would end when the Messiah arrived and took back control. This is the basis of Satan’s offer to relinquish power in return for Jesus’ homage.
By offering Jesus control over all the kingdoms without the cost of crucifixion, the devil was tempting Jesus with an easy shortcut to Jesus’ future reign, which was in direct opposition to God’s plan for salvation through suffering.
The offer is also counterfeit: the reign Satan is offering is an earthly one, not the kingdom that Christ would ultimately establish.
Jesus said to him in reply, “It is written: ‘You shall worship the Lord, your God, and him alone shall you serve.’”
Jesus rejects his proposal by quoting Deuteronomy 6:13.
Then he led him to Jerusalem, made him stand on the parapet of the temple,
The parapet was likely a battlement or protective wall that ran along the top edge of the temple, possibly at the edge of the inner courts, which would overlook the Kidron Valley.
and said to him, “If you are the Son of God, throw yourself down from here, for it is written: ‘He will command his angels concerning you, to guard you,’ and: ‘With their hands they will support you, lest you dash your foot against a stone.’”
Satan quotes Psalm 91:11-12, twisting Scripture to tempt Jesus into testing God’s protection.
Notice that Satan knows scripture well enough to quote it — and not just in a casual way, but with deliberate evil intent. Knowledge of scripture alone does not guarantee alignment with God’s truth.
Jesus said to him in reply, “It also says, ‘You shall not put the Lord, your God, to the test.’”
Jesus responds with Deuteronomy 6:16.
It was as a man that he was tempted and as a man that he resisted. Christ, true God and true man, made himself like us in everything except sin (Philippians 2:7; Hebrews 2:7, 4:15) and voluntarily underwent this trial.
In doing so, Jesus shows us the methods for defeating Satan in our own lives: prayer, fasting, watchfulness, avoiding dialogue with temptation, speaking God’s Word, and placing our trust in the Lord.
“He did not act as God, bringing his power into play; if he had done so, how could we have availed of his example? Rather, as a man he made use of the resources which he has in common with us” (Saint Ambrose, Expositio evangelii secundum Lucam)
When the devil had finished every temptation, he departed from him for a time.
The reading ends on an ominous note: Satan departs but will return later, showing the ongoing nature of spiritual warfare.
The story itself contains many features that connect Jesus with ancient Israel. In a sense, the three temptations Jesus faced are the same three which were Israel’s downfall: they complained about the manna, they worshiped idols (the golden calf), and they tested God. Where Israel failed, Jesus has prevailed.
Connections and Themes
Opening our hearts to God. As Lent begins, we are reminded that salvation is not something we earn but a gift freely given by God. Just as Israel did not escape Egypt by its own strength but by God’s mighty hand, so too are we called to remember that it is God who saves us, not our own efforts. Paul reinforces this truth in the second reading, proclaiming that salvation comes not through works but through faith in Christ, who offers redemption to all who call upon him. In the desert, Jesus himself shows us what it means to trust fully in God, resisting the devil’s temptations not by proving his power but by relying on the Word of God.
Lent, then, is not a season of striving to earn grace but a time to open our hearts to the transforming work God desires to do in us. Rather than focusing on what we must do, we are invited to reflect on what God has already done, surrendering ourselves to his mercy and love.
Surrender. The temptations Jesus faced are the same ones we encounter when we deceive ourselves into thinking we are in control. Even if our desires seem noble — to provide for ourselves and others, to bring about good, and to trust in God’s power — we often pursue them in misguided ways. We seek recognition for our achievements, rely on force to gain control, and test God rather than trusting his plan. In doing so, we attempt to be our own saviors.
Jesus, however, responds to temptation by fully surrendering to, and pointing back to, God. When urged to turn stones into bread, he declares that true life comes from God’s word. Offered dominion over the world, he refuses to worship anyone but God. Tempted to test God’s protection, he instead chooses trust over spectacle.
These temptations remind us that the fundamental temptation is to deny our human limitations and refuse to let God be God for us. Lent is a time for us to truly remember that we are dust — and not merely to wear it on our foreheads.
Jesus as the New Israel. Throughout salvation history, humanity has struggled with trust, obedience, and faith in his provision. Our first reading recalls Israel’s deliverance from Egypt, yet their time in the wilderness was marked by failure — complaining about manna, worshiping idols, and testing God.
Jesus’ temptation in the desert directly parallels Israel’s 40 years in the wilderness, highlighting how Jesus succeeds where Israel failed. Both experienced a period of testing — Israel for 40 years, Jesus for 40 days — but while Israel repeatedly fell into sin, Jesus remained faithful:
- In the wilderness, Israel complained about the manna, doubting God’s provision and longing for Egypt’s food (Exodus 16:2-4). Jesus, when tempted to turn stones into bread, refused to seek his own provision and instead affirmed that true life comes from God’s word.
- Israel, impatient for Moses’ return, worshiped the golden calf, seeking an easy, tangible god instead of remaining faithful (Exodus 32:1-6). Jesus, offered authority over all kingdoms if he worshiped Satan, rejected this shortcut to power.
- At Massah, Israel demanded a miraculous sign, doubting whether God was truly with them (Exodus 17:1-7). Satan tempts Jesus to do the same by throwing himself from the temple to force God’s intervention. But Jesus, unlike Israel, refused to put God to the test.
Our second reading reveals the significance of this victory: Salvation is not achieved through human effort but is freely given to all who place their faith in Christ.
Sunday Readings 