Luke Chapter 4
A. The Temptation of Jesus
1. (Luke 4:1–2a) Jesus is led by the Spirit into the wilderness.
“Then Jesus, being filled with the Holy Spirit, returned from the Jordan and was led by the Spirit into the wilderness, being tempted for forty days by the devil.”
a. Being filled with the Holy Spirit
At His baptism in Luke 3:21–22, the Holy Spirit descended upon Jesus in a visible and unique manifestation:
“When all the people were baptized, it came to pass that Jesus also was baptized; and while He prayed, the heaven was opened. And the Holy Spirit descended in bodily form like a dove upon Him, and a voice came from heaven which said, ‘You are My beloved Son; in You I am well pleased.’”
This event was not the first time Jesus was indwelt or empowered by the Spirit. As the eternal Son, He was always in perfect union with the Father and the Spirit. Yet this moment marked the public inauguration of His ministry, confirming Him before the people as the Spirit-anointed Messiah. His filling was unusual in its outward manifestation and public significance, demonstrating that His mission would be carried out not by His own divine prerogatives, but in perfect submission to the Father through the Spirit’s empowering.
Philippians 2:6–7 explains His self-limitation:
“Who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men.”
Jesus chose to live as a Spirit-filled man, relying on the Father’s direction and the Spirit’s empowerment rather than exercising His divine attributes independently. This models for believers the life of obedience in the Spirit.
b. Was led by the Spirit into the wilderness, being tempted
Immediately after His baptism, the Spirit did not lead Jesus into comfort but into conflict. Having identified with sinners through baptism, He now identified with them in temptation. Hebrews 4:15 underscores this truth:
“For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.”
Jesus’ temptations were real, though different in kind from ours. Unlike us, He had no indwelling sin nature, no inward pull toward evil. Yet this meant His temptations were in one sense far more severe. We often feel the pressure of temptation subside once we give in, but Jesus never yielded. He endured the full force of temptation to the very end, resisting with absolute obedience.
c. The three senses of temptation in Scripture
The Bible uses the word “tempt” in several distinct ways:
Satan tempts to evil – He entices us through our sinful desires. James 1:13–14 makes this clear:
“Let no one say when he is tempted, ‘I am tempted by God’; for God cannot be tempted by evil, nor does He Himself tempt anyone. But each one is tempted when he is drawn away by his own desires and enticed.”
Likewise, Paul warns in 1 Corinthians 7:5 that Satan exploits human weakness to ensnare believers.Man tempts God – by putting Him to the test in unbelief. In Acts 5:9 Peter rebuked Sapphira:
“Then Peter said to her, ‘How is it that you have agreed together to test the Spirit of the Lord? Look, the feet of those who have buried your husband are at the door, and they will carry you out.’”
Paul also admonishes in 1 Corinthians 10:9:
“Nor let us tempt Christ, as some of them also tempted, and were destroyed by serpents.”God tests man – but never by solicitation to evil. Rather, He proves faith and obedience. Hebrews 11:17 affirms:
“By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son.”
Thus, while Satan seeks to corrupt, and man often provokes God, the Father sovereignly uses trials to refine and strengthen His people.
d. Filled with the Spirit yet led into the wilderness
The Spirit’s leading into the wilderness demonstrates that divine guidance does not always lead to immediate ease or prosperity. Just as the Good Shepherd sometimes brings His sheep into green pastures, He also leads them into valleys and deserts. Psalm 23:4 reminds us:
“Yea, though I walk through the valley of the shadow of death, I will fear no evil; for You are with me; Your rod and Your staff, they comfort me.”
Jesus’ wilderness temptation echoes the testing of Adam and Israel. Adam was tempted in Eden, a paradise of abundance, yet fell. Israel was tested in the wilderness forty years and repeatedly failed. Jesus, however, was tempted in barren, hostile conditions and triumphed. Where Adam and Israel failed, Jesus succeeded, showing Himself to be the true Son who obeys perfectly.
e. Being tempted for forty days
The temptations of Jesus were not confined to the three climactic confrontations recorded later in the chapter. Luke emphasizes that He endured temptation for the entire forty days. The wilderness was a prolonged battle, and what follows in Luke 4:3–13 are representative peaks of this sustained testing.
The number forty is significant in Scripture. Israel wandered forty years, Moses fasted forty days on Sinai, and Elijah endured forty days to Mount Horeb. In each case, forty marks a period of testing, preparation, or judgment. Jesus’ forty days in the wilderness signal His role as the greater Moses, the greater Elijah, and the true Israel who embodies perfect obedience to God.
2. (Luke 4:2b–4) The first temptation: transform stone into bread for personal needs.
“And in those days He ate nothing, and afterward, when they had ended, He was hungry. And the devil said to Him, ‘If You are the Son of God, command this stone to become bread.’ But Jesus answered him, saying, ‘It is written, Man shall not live by bread alone, but by every word of God.’”
a. He ate nothing… He was hungry
The extremity of this temptation highlights the reality of Jesus’ humanity. Luke emphasizes that Jesus fasted for forty days, and “afterward… He was hungry.” This note, coming from the physician Luke, underscores the medical seriousness of the situation. After such a prolonged fast, the return of hunger signals that the body is entering a state of starvation. At this point, food is no longer merely desirable, it is absolutely necessary for survival.
God permitted the devil to tempt Jesus at this most vulnerable moment, demonstrating that trials come even when our weakness is greatest. Yet, as 1 Corinthians 10:13 assures us:
“No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it.”
Jesus’ physical hunger illustrates a profound truth: He was famished in body, but He remained full of the Holy Spirit. Often the reverse is true of us, with full stomachs but empty spirits.
b. And the devil said to Him
The passage affirms the reality of a personal adversary. Scripture consistently testifies to the existence of a powerful, cunning spiritual being opposed to God and His people. He is called the “devil” (Greek diabolos, meaning slanderer), “Satan” (meaning adversary, Luke 4:8), “the tempter” (Matthew 4:3), “the wicked one” (Matthew 13:19), and many other names. His strategy is always the same: to distort God’s Word, to appeal to legitimate desires in illegitimate ways, and to undermine trust in God’s provision.
c. If You are the Son of God
This statement may be translated, “Since You are the Son of God.” Satan was not questioning Jesus’ identity, which had been openly declared by the Father at His baptism (Luke 3:22). Instead, Satan was challenging Jesus to prove His identity through a selfish display of power.
The temptation was subtle: “Since You are God’s Son, why should You suffer like this? Why should the Messiah starve in the wilderness? Use Your power to provide for Yourself.” The same lie confronts believers: “If you are a child of God, why are you going through hardship? Why not take matters into your own hands and bypass trust in Him?”
d. Command this stone to become bread
Here Satan tempted Jesus to misuse divine power for personal comfort. The temptation was not to eat per se, for food is good and necessary, but to satisfy a legitimate need in an illegitimate way, outside of the Father’s will.
This parallels the first temptation in Eden. Genesis 3:6 records:
“So when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit and ate. She also gave to her husband with her, and he ate.”
Satan succeeded in leading the first Adam to eat what was forbidden, but he failed with the Second Adam, Jesus Christ.
The wilderness terrain further intensified the temptation. As Barclay notes, the barren limestone rocks resembled loaves of bread, a constant visual reminder of what Jesus lacked. Satan exploits what is before our eyes, twisting even good desires into snares. His method is clear:
Appeal to a God-given desire (hunger, survival).
Suggest fulfilling that desire outside of God’s will (independent action apart from the Father’s provision).
e. But Jesus answered him, saying, “It is written…”
Jesus met temptation not with miraculous displays or angelic armies, but with the Word of God. He cited Deuteronomy 8:3:
“So He humbled you, allowed you to hunger, and fed you with manna which you did not know nor did your fathers know, that He might make you know that man shall not live by bread alone; but man lives by every word that proceeds from the mouth of the Lord.”
This was the lesson God had taught Israel in the wilderness: life is not sustained merely by physical food but by reliance upon the Lord and His Word. Jesus reaffirmed this truth in John 6:35:
“And Jesus said to them, ‘I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst.’”
What Satan said sounded reasonable—“Why starve when you can easily provide for yourself?” But Jesus countered with eternal truth: obedience to the Father’s Word is more essential than physical bread.
f. Application for believers
Jesus resisted temptation as a Spirit-filled man wielding the Word of God. He drew on no resources unavailable to us. This demonstrates that victory over temptation is possible for every believer who depends on the Spirit and is armed with Scripture.
Ephesians 6:17 commands:
“And take the helmet of salvation, and the sword of the Spirit, which is the word of God.”
If we are ignorant of God’s Word, we are defenseless against Satan’s lies. But when filled with the Spirit and grounded in Scripture, we can meet every temptation with, “It is written,” exposing the lie and standing firm in truth.
3. (Luke 4:5–8) The second temptation: all the kingdoms of this world in exchange for a moment of worship
“Then the devil, taking Him up on a high mountain, showed Him all the kingdoms of the world in a moment of time. And the devil said to Him, ‘All this authority I will give You, and their glory; for this has been delivered to me, and I give it to whomever I wish. Therefore, if You will worship before me, all will be Yours.’ And Jesus answered and said to him, ‘Get behind Me, Satan! For it is written, You shall worship the Lord your God, and Him only you shall serve.’”
a. Taking Him up on a high mountain, showed Him all the kingdoms of the world in a moment of time
Luke describes Satan’s second temptation as taking place on a high mountain. Yet, no natural mountain could provide a literal vantage point from which one could see “all the kingdoms of the world in a moment of time.” This indicates that Satan employed a vision, a supernatural display. The experience was no less real for being visionary—it was a true temptation designed to appeal to Jesus’ mission and purpose. Satan here appealed not to bodily hunger, as in the first temptation, but to ambition and glory.
b. All the kingdoms of the world… All this authority I will give to You, and their glory
The devil knew that Jesus had come to reclaim the world and establish His kingdom. Satan offered Him a shortcut: authority without suffering, dominion without the cross.
Satan claimed, “for this has been delivered to me, and I give it to whomever I wish.” Jesus did not dispute this claim. Adam was originally given dominion over the earth in Genesis 1:28:
“Then God blessed them, and God said to them, ‘Be fruitful and multiply; fill the earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing that moves on the earth.’”
But through sin, Adam and his descendants forfeited that dominion, subjecting themselves and creation to Satan’s rule. Thus, Scripture affirms Satan’s usurped authority:
John 12:31 – “Now is the judgment of this world; now the ruler of this world will be cast out.”
Ephesians 2:2 – “…in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience.”
Satan is called the “ruler of this world” and the “prince of the power of the air,” not by God’s eternal decree, but by man’s rebellion and collective submission to sin. It should not surprise us, therefore, when ungodly men rise to places of prominence and prestige; the kingdoms of this world operate under the sway of the evil one.
c. If You will worship before me, all will be Yours
Here the mask comes off: Satan’s ultimate desire is to be worshiped. Isaiah 14:13–14 reveals his original rebellion:
“For you have said in your heart: ‘I will ascend into heaven, I will exalt my throne above the stars of God; I will also sit on the mount of the congregation on the farthest sides of the north; I will ascend above the heights of the clouds, I will be like the Most High.’”
Satan invited Jesus to gain the crown without the cross. But God’s plan decreed that suffering precedes glory. As Jesus would later explain to the disciples on the Emmaus road:
“Then He said to them, ‘O foolish ones, and slow of heart to believe in all that the prophets have spoken! Ought not the Christ to have suffered these things and to enter into His glory?’” (Luke 24:25–26).
What Satan offered in that moment was an illegitimate anticipation of what will one day truly come. Revelation 11:15 proclaims the future fulfillment:
“Then the seventh angel sounded: And there were loud voices in heaven, saying, ‘The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!’”
Satan offered it now, without the agony of Gethsemane, without the shame of Golgotha. But had Jesus accepted, there would be no redemption for mankind. Authority without the cross would leave humanity forever lost.
d. And Jesus answered and said to him, “Get behind Me, Satan!”
Jesus responded with decisive authority. The command “Get behind Me, Satan” is a direct rebuke. It demonstrates the principle later expressed in James 4:7:
“Therefore submit to God. Resist the devil and he will flee from you.”
Jesus, in His humanity, resisted by submitting fully to the Father’s will and rejecting every shortcut that bypassed obedience. The true King would not gain His kingdom by bowing to the usurper, but by crushing him at the cross.
e. For it is written, “You shall worship the LORD your God, and Him only you shall serve”
For the second time, Jesus responded to temptation with Scripture, quoting Deuteronomy 6:13:
“You shall fear the Lord your God and serve Him, and shall take oaths in His name.”
The parallel in Matthew 4:10 renders it with the emphasis: “You shall worship the Lord your God, and Him only you shall serve.” The essential truth is unchanged: worship belongs to God alone.
Satan’s offer might have seemed advantageous—glory without suffering, power without pain. But Jesus reminded both Himself and His adversary that loyalty to God is absolute. Worship is exclusive. No temporary advantage can justify compromise.
f. Application for believers
Again, Jesus used the Word of God as His weapon, not supernatural displays beyond our reach. He proved that Adam did not sin because of some flaw in human design. Jesus, as the perfect man, endured far greater temptation and triumphed without sin.
Believers must recognize that Satan still offers shortcuts—prosperity without integrity, influence without faithfulness, ease without obedience. The victory over such lies is found the same way Jesus won: submission to the Father, reliance on the Spirit, and wielding the sword of Scripture.
4. (Luke 4:9–13) The third temptation: testing God through signs and wonders
**“Then he brought Him to Jerusalem, set Him on the pinnacle of the temple, and said to Him, ‘If You are the Son of God, throw Yourself down from here. For it is written:
‘He shall give His angels charge over you,
To keep you,’
and,
‘In their hands they shall bear you up,
Lest you dash your foot against a stone.’
And Jesus answered and said to him, ‘It has been said, You shall not tempt the Lord your God.’ Now when the devil had ended every temptation, he departed from Him until an opportune time.”**
a. Set Him on the pinnacle of the temple
Satan’s third temptation took place in Jerusalem, the religious center of Israel, upon the pinnacle of the temple. This was likely the southeastern corner of the temple mount, overlooking the Kidron Valley. From this point it was hundreds of feet to the rocky valley floor below. A leap from this height and miraculous preservation would be a spectacular sign.
Jewish tradition expected the Messiah to reveal Himself at the temple. The rabbinic writing Pesiqta Rabbati (162a) records the belief that the Messiah would appear standing on the roof of the temple. Satan’s suggestion therefore appealed to the expectations of the age, offering Jesus a dramatic way to reveal Himself as the Messiah.
b. Throw Yourself down from here
Notice that Satan could not push Jesus, he could only tempt Him to act. The devil’s power is limited; he entices, but he cannot compel. Jesus Himself would have had to jump, which would have made the act a willful test of God’s protection.
This temptation appealed to pride and presumption. Unlike the first temptation, which centered on physical need, and the second, which centered on power and glory, this temptation centered on spiritual sensationalism—a call to prove God’s faithfulness through reckless action.
c. For it is written: “He shall give His angels charge over you, to keep you”
Here, Satan quoted Scripture—Psalm 91:11–12:
“For He shall give His angels charge over you,
To keep you in all your ways.
In their hands they shall bear you up,
Lest you dash your foot against a stone.”
Satan urged Jesus to base His identity and mission on a dramatic display that would supposedly be sanctioned by Scripture. This shows that Satan is a skilled manipulator of God’s Word. He knows how to quote verses, but always wrenches them out of context and distorts their true meaning.
Psalm 91 is a psalm of trust in God’s protection, but Satan twisted it into an excuse for presumption. True faith rests in God’s promises; presumption seeks to manipulate God for selfish ends.
Paul warns in 2 Corinthians 11:14 that Satan disguises himself:
“And no wonder! For Satan himself transforms himself into an angel of light.”
Thus, not every use of Scripture is righteous. False teachers and deceivers can also quote the Bible, but always in ways that undermine God’s truth.
d. And Jesus answered and said to him, “It has been said, ‘You shall not tempt the LORD your God’”
Jesus countered Satan’s misuse of Scripture by quoting Deuteronomy 6:16:
“You shall not tempt the Lord your God as you tempted Him in Massah.”
At Massah, Israel demanded miraculous provision, questioning whether the Lord was truly among them (Exodus 17:7). To test God in this way was to doubt His presence and goodness.
Jesus, unlike Israel, would not test God by demanding a miraculous sign. He rightly divided the Word of truth (2 Timothy 2:15), applying Scripture in its proper context. He knew that Satan’s misuse of Psalm 91 contradicted the whole counsel of God (Acts 20:27). Faith does not need spectacular proof; it rests on God’s character and Word.
This temptation, then, was an enticement to compel God to act, to manipulate Him into performing a wonder. True obedience, however, never seeks to manipulate God but submits to His will.
e. Now when the devil had ended every temptation, he departed from Him until an opportune time
The text closes with a sober reminder. Satan, having exhausted his strategies for the moment, withdrew. Yet he did not give up. Luke notes that he departed “until an opportune time.” The devil bides his time, waiting for seasons of vulnerability, discouragement, or pressure to strike again.
His later attempts can be seen throughout Jesus’ ministry—in Peter’s suggestion that Jesus avoid the cross (Matthew 16:22–23), in the mockery at Calvary (“If You are the Son of God, come down from the cross,” Matthew 27:40), and in the betrayal of Judas.
James 4:7 gives the principle:
“Therefore submit to God. Resist the devil and he will flee from you.”
Satan will flee when resisted, but he will also seek to return when believers let down their guard.
f. Application for believers
Jesus’ victory in the wilderness shows that temptations come in different forms: to the flesh (bread), to the eyes (kingdoms), and to the pride of life (temple pinnacle)—paralleling 1 John 2:16:
“For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world.”
Jesus overcame each category of temptation by standing in the Spirit and wielding the Word. The believer must do the same. Excessive focus on the Word without the Spirit leads to pride, while excessive focus on the Spirit without grounding in the Word leads to error. Together, Word and Spirit equip believers to grow in maturity and resist the devil’s schemes.
B. Jesus is Rejected at Nazareth
1. (Luke 4:14–15) The early Galilean ministry
“Then Jesus returned in the power of the Spirit to Galilee, and news of Him went out through all the surrounding region. And He taught in their synagogues, being glorified by all.”
a. Jesus returned in the power of the Spirit
Having triumphed over Satan in the wilderness, Jesus now began His public ministry in Galilee. The text emphasizes that He returned “in the power of the Spirit.” He was already filled with the Spirit at His baptism (Luke 4:1), but now, having endured and overcome temptation, He moved forward strengthened and equipped for ministry. Victory in trial does not weaken the believer; by God’s grace, it strengthens and matures them.
1 Peter 5:10 affirms this principle:
“But may the God of all grace, who called us to His eternal glory by Christ Jesus, after you have suffered a while, perfect, establish, strengthen, and settle you.”
What Satan intended for ruin, God used to prepare Jesus for greater ministry. As Clarke noted, the believer who resists temptation through the Spirit’s power is often made stronger, not weaker, by the trial.
b. To Galilee… the surrounding region
Galilee was the northern region of Israel, fertile and heavily populated. Though despised by the Judeans as “Galilee of the Gentiles” (Isaiah 9:1; Matthew 4:15), it was an area strategic for ministry. It sat along major trade routes, making it a crossroads of cultures and ideas.
The Jewish historian Josephus—himself once governor of Galilee—records that the region contained 240 towns and villages, each with no fewer than 15,000 inhabitants. Even if this is somewhat exaggerated, it reflects a highly populated area. Josephus even claimed there were about three million people in Galilee, a massive population compared to its geographic size, which was smaller than the modern state of Connecticut.
Thus, Galilee was the perfect launch point for Jesus’ ministry: densely populated, culturally diverse, and yet accessible to common people. It was here that the Light began to shine, fulfilling Isaiah’s prophecy:
“The land of Zebulun and the land of Naphtali,
By the way of the sea, beyond the Jordan,
Galilee of the Gentiles:
The people who sat in darkness have seen a great light,
And upon those who sat in the region and shadow of death
Light has dawned.” (Matthew 4:15–16)
c. He taught in their synagogues, being glorified by all
Jesus’ early ministry was marked by teaching in the synagogues. The synagogue was the center of Jewish community life, especially in Galilee where the temple in Jerusalem was far removed. In these gatherings, the Scriptures were read and expounded, prayers were offered, and teaching was given. Jesus’ choice to focus on teaching reveals His priority: truth must precede miracles, instruction must precede signs.
At this stage of His ministry, He faced no organized opposition. Instead, Luke records that He was “being glorified by all.” The people were amazed at His wisdom, authority, and gracious words. This honeymoon period of ministry would not last long, but it shows that at first, the people recognized the uniqueness of His message.
Mark’s Gospel gives us a parallel summary:
“Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel.’” (Mark 1:14–15)
Jesus’ ministry combined proclamation of the kingdom with teaching and exposition of Scripture. His fame spread quickly because His message was unlike the rabbis of His day; He spoke with divine authority (Matthew 7:29).
2. (Luke 4:16–17) Jesus comes to His own synagogue in Nazareth
“So He came to Nazareth, where He had been brought up. And as His custom was, He went into the synagogue on the Sabbath day, and stood up to read. And He was handed the book of the prophet Isaiah. And when He had opened the book, He found the place where it was written.”
a. He came to Nazareth, where He had been brought up
Jesus now returned to the village of His youth. Nazareth was a small, somewhat obscure community in Galilee, likely numbering only a few hundred residents. These were people who had known Him since childhood. They had seen Him work in Joseph’s carpentry shop, and many probably owned furniture or tools He had crafted with His hands. His brothers and sisters still lived there, and His mother Mary was among them (Mark 6:3).
At this point, Jesus had already left Nazareth to establish His base of ministry in Capernaum by the Sea of Galilee, as Matthew records:
“Now when Jesus heard that John had been put in prison, He departed to Galilee. And leaving Nazareth, He came and dwelt in Capernaum, which is by the sea, in the regions of Zebulun and Naphtali.” (Matthew 4:12–13)
Returning to Nazareth meant He was stepping into familiar territory, yet one that was clouded with preconceived notions. The people knew Him as a local carpenter’s son, not as the Messiah. Their knowledge of Him in the flesh would soon hinder their ability to believe in Him by faith.
b. And as His custom was, He went into the synagogue on the Sabbath day
Luke notes that Jesus made it His custom to attend the synagogue service. If anyone might claim exemption from gathering with God’s people, it would have been the Son of God Himself. Yet, Jesus faithfully attended. His example shows the necessity of regular worship and engagement with God’s Word in the fellowship of His people.
Hebrews 10:25 later exhorts believers in the same spirit:
“Not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching.”
The synagogue service followed a set order: prayers and blessings, a reading from the Law (Torah), a reading from the Prophets (Haftarah), and finally, an exposition or sermon, often given by a visiting teacher or learned man. On this occasion, Jesus was invited to read from the Prophets and to speak.
c. And stood up to read
The act of standing to read was customary, signifying reverence for the Word of God. The scroll handed to Him was the book of Isaiah, likely part of the planned reading cycle. Yet, by divine providence, Jesus found the very passage that declared His mission. Luke highlights that “He found the place where it was written,” showing that this was no accident.
This synagogue was one He had attended countless times before. As a boy, He sat in its gatherings. As a young man, He listened to the Law and the Prophets being read aloud. Now, as the anointed Messiah, He was about to read the prophecy that pointed directly to Himself and announce its fulfillment.
3. (Luke 4:18–19) Jesus reads from Isaiah 61:1–2
“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 proclaim liberty to the captives
And recovery of sight to the blind,
To set at liberty those who are oppressed;
To proclaim the acceptable year of the LORD.”
a. The Spirit of the LORD is upon Me
Jesus read from Isaiah 61, a prophecy describing the ministry of the Messiah. The one speaking is none other than the Anointed One, the Christ. The word Messiah in Hebrew and Christos in Greek both mean “the Anointed One.”
In the Old Testament, anointing with oil symbolized consecration and empowerment by the Spirit of God. Priests were anointed for their holy service (Exodus 28:41), kings were anointed to rule (1 Samuel 10:1), and prophets were sometimes anointed for their ministry (1 Kings 19:16). The oil itself was only a visible representation of an inward spiritual reality, that the Spirit of God had set apart and empowered that individual for a divine purpose.
Here, Jesus declared that the Spirit’s anointing rested uniquely and permanently upon Him. He was not merely another prophet, priest, or king; He was the fulfillment of them all, the ultimate Anointed One in whom all the types and shadows found completion.
b. He has anointed Me to…
The ministry of the Messiah is described as addressing the fivefold damage that sin brings. Where sin destroys, the Messiah restores.
“To preach the gospel to the poor” – Sin leaves people spiritually bankrupt and destitute. The Messiah brings good news, not first to the self-sufficient or the proud, but to the poor in spirit. As Jesus later taught:
“Blessed are the poor in spirit, for theirs is the kingdom of heaven.” (Matthew 5:3)“To heal the brokenhearted” – Sin shatters lives, relationships, and souls. Christ came as the healer of the heart. Psalm 147:3 foretells this compassion:
“He heals the brokenhearted and binds up their wounds.”“To proclaim liberty to the captives” – Sin enslaves, binding men and women with chains of guilt, fear, addiction, and spiritual bondage. Jesus declared in John 8:36:
“Therefore if the Son makes you free, you shall be free indeed.”“And recovery of sight to the blind” – Sin blinds both physically and spiritually. The Messiah came not only to restore physical sight, as seen in His miracles, but more importantly, to open the eyes of the spiritually blind so they might see the truth of God. Paul writes in 2 Corinthians 4:4:
“Whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them.”“To set at liberty those who are oppressed” – Sin is a cruel oppressor, crushing its victims under despair and hopelessness. The Messiah brings release, lifting the heavy burden and giving rest to the soul. Jesus would later declare:
“Come to Me, all you who labor and are heavy laden, and I will give you rest.” (Matthew 11:28)
This passage shows that Jesus did not come merely to proclaim deliverance but to be deliverance. As Morrison observed, Christ is the enemy of bondage and the lover of liberty.
c. To proclaim the acceptable year of the LORD
This phrase likely refers to the Jubilee year described in Leviticus 25:9–15. Every fiftieth year in Israel was to be a time of release: debts were cancelled, slaves were freed, land was restored, and the nation was granted a new beginning under God’s mercy. It was the great reset of Israel’s economic and social life, a living picture of God’s grace.
Leviticus 25:10 states:
“And you shall consecrate the fiftieth year, and proclaim liberty throughout all the land to all its inhabitants. It shall be a Jubilee for you; and each of you shall return to his possession, and each of you shall return to his family.”
In reading this, Jesus proclaimed Himself as the true Jubilee, the one who brings ultimate release, freedom, and restoration. Through Him, the enslaved find freedom, the indebted find forgiveness, and the broken find renewal.
Some have suggested, as Pate noted, that Jesus may have returned to His hometown because it was then the year of Jubilee. Whether or not that is the case, His declaration makes it clear that He Himself is the fulfillment of all that Jubilee foreshadowed.
d. Where Jesus stopped reading
It is striking that Jesus stopped reading at the phrase, “To proclaim the acceptable year of the LORD.” The very next line in Isaiah 61:2 continues, “…and the day of vengeance of our God.” Jesus deliberately paused, because that part of the prophecy awaits His Second Coming.
In His first advent, He came as the Servant and Savior, offering grace and proclaiming the time of God’s favor. In His second advent, He will return as Judge and King, bringing the day of vengeance and judgment upon a rebellious world. Between those two clauses in Isaiah stands what has already been nearly two thousand years of church history—a prophetic pause in the unfolding plan of God.
This illustrates the “prophetic perspective,” where Old Testament prophets saw future events as one sweeping vision, without perceiving the long interval that would separate them. What appeared side by side in prophecy is divided by centuries in fulfillment.
4. (Luke 4:20–22) Jesus teaches on Isaiah 61:1–2
“Then He closed the book, and gave it back to the attendant and sat down. And the eyes of all who were in the synagogue were fixed on Him. And He began to say to them, ‘Today this Scripture is fulfilled in your hearing.’ So all bore witness to Him, and marveled at the gracious words which proceeded out of His mouth. And they said, ‘Is this not Joseph’s son?’”
a. And sat down
In the synagogue tradition, the reader would stand to read the Scripture, but sit to expound it. When Jesus sat down, He assumed the posture of a teacher. His action signaled that He was about to give the sermon, and the people fixed their attention upon Him, waiting to hear His interpretation of Isaiah’s words. The atmosphere was charged with expectation, for this was His hometown synagogue, filled with those who had known Him from His youth.
b. “Today this Scripture is fulfilled in your hearing”
With these words, Jesus made one of the most startling claims in all of Scripture. He declared that Isaiah 61:1–2, which He had just read, was not only prophecy but prophecy fulfilled in Him. He answered two crucial questions:
“Whom did Isaiah speak of?” Jesus’ answer: “Isaiah wrote of Me. I am the Spirit-anointed One, the Messiah.”
“When will this prophecy be fulfilled?” Jesus’ answer: “It is fulfilled now. Today, in your very hearing, the words of Isaiah are being realized.”
This was not a mere interpretation of Scripture; it was a declaration of fulfillment. No prophet before Him had dared to say this. Every prophet had pointed forward to a future hope. Jesus pointed to Himself in the present, announcing that God’s promised age of redemption had dawned.
This statement marked the beginning of His public Messianic proclamation. It was both gracious and confrontational—gracious in offering salvation, confrontational in demanding recognition of His identity.
c. Marveled at the gracious words which proceeded out of His mouth
Luke records that the people “marveled.” At first, they were captivated by the graciousness of His words. Grace was evident both in His manner of speech and in the message itself. The announcement that the Messiah had come to bring liberty, healing, and restoration was a message filled with hope and goodness.
John would later describe Jesus this way:
“And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” (John 1:14)
Jesus’ words carried the very grace of God, and for a moment, the people recognized it. His voice was unlike that of the scribes, for He spoke with authority and mercy combined.
d. “Is this not Joseph’s son?”
Yet admiration quickly gave way to skepticism. Their initial marvel soon hardened into offense. To them, Jesus was too familiar to be the Messiah. They remembered Him as the carpenter’s son, the boy who grew up among them, the one they had seen in ordinary life.
Their remark was not a neutral observation but a dismissive objection: “How could Joseph’s son claim to be the fulfillment of Isaiah’s prophecy? How could someone so common make such a claim?” Their knowledge of His earthly background became a stumbling block to recognizing His divine mission.
This moment foreshadowed the pattern of His entire ministry: people amazed by His words, yet ultimately rejecting Him because of their unbelief. As John 1:11 records:
“He came to His own, and His own did not receive Him.”
Their response shows how the grace of God can be resisted when hearts are bound by familiarity and pride.
5. (Luke 4:23–27) Jesus answers their objections
“He said to them, ‘You will surely say this proverb to Me, “Physician, heal yourself! Whatever we have heard done in Capernaum, do also here in Your country.”’ Then He said, ‘Assuredly, I say to you, no prophet is accepted in his own country. But I tell you truly, many widows were in Israel in the days of Elijah, when the heaven was shut up three years and six months, and there was a great famine throughout all the land; but to none of them was Elijah sent except to Zarephath, in the region of Sidon, to a woman who was a widow. And many lepers were in Israel in the time of Elisha the prophet, and none of them was cleansed except Naaman the Syrian.’”
a. “Whatever we have heard done in Capernaum, do also here in Your country”
Jesus anticipated their objections. Though Luke does not record the people directly saying this, Jesus knew their thoughts. He exposed their demand for signs: “If you are the Messiah, prove it here in your hometown. Perform the same miracles here that we have heard you did in Capernaum.”
John’s Gospel confirms that Jesus had already worked miracles in Galilee, particularly in Capernaum (see John 2:1–11; John 4:46–54). The people of Nazareth wanted a display of power for themselves, treating Him as if He were obligated to perform on demand because He was their local carpenter turned preacher.
Spurgeon insightfully observed that they believed they had a special claim on Him, reasoning, “He is a Nazareth man, and of course he is duty bound to help Nazareth.” In other words, they thought of Him almost as their personal property, one whose powers they could command at will.
This reveals the heart of unbelief: demanding proof and signs rather than trusting in God’s Word. Jesus’ mission was not to gratify curiosity or satisfy skepticism, but to bring truth, repentance, and salvation.
b. “No prophet is accepted in his own country”
Jesus then gave a timeless principle: prophets are rarely honored in their hometowns. Those most familiar with Him were the most resistant to His claims. They had watched Him grow up, worked alongside Him, and knew His family. Their very familiarity bred contempt.
This reflects a broader spiritual truth: God’s work is often most resisted where it is most familiar. People are more prone to doubt when they cannot look past the ordinary to see the extraordinary hand of God.
Spurgeon commented wisely, “It is not the preacher’s business to seek to please his congregation. If he labors for that end, he will in all probability not attain it; but, if he should succeed in gaining it, what a miserable success it would be!” Jesus did not soften His message to win their approval. He spoke the truth, even though it would provoke rejection.
c. “To none of them was Elijah sent except to Zarephath, in the region of Sidon… none of them was cleansed except Naaman the Syrian”
Jesus then reminded His audience of two Old Testament accounts, both of which would have cut against Jewish pride.
During the famine in Elijah’s day (1 Kings 17:8–16), there were many widows in Israel, yet God sent Elijah not to them, but to a Gentile widow in Zarephath of Sidon.
During Elisha’s ministry (2 Kings 5:1–14), there were many lepers in Israel, yet the only one healed was Naaman, a Gentile commander of the Syrian army.
Both examples emphasize God’s sovereign grace. The blessings of God were not confined to Israel but extended to Gentiles. By citing these stories, Jesus declared that God’s mercy is not bound by national privilege or local pride. His grace goes to the humble and the believing, not the self-satisfied and the demanding.
These examples made two points clear:
Their rejection revealed their own unbelief. The problem was not with Jesus but with them. Like Israel in the days of Elijah and Elisha, they lacked faith and would not receive the prophet God had sent to them.
God’s grace is sovereign and surprising. It often reaches those thought unworthy or unlikely. The proud, who think they deserve it, are passed by, while the humble outsider receives the blessing.
Spurgeon noted that Naaman’s healing is a profound example of sovereign grace. Yet, his story also illustrates human responsibility. He heard the word that healing was possible. He acted in faith by traveling to Israel. He obeyed the prophet’s command to wash in the Jordan, surrendering his pride in humble obedience. God’s grace healed him, but it was received through faith expressed in obedience.
Thus, Jesus confronted His hometown with a difficult truth: God is not manipulated by demands, nor restricted by local claims. His blessings flow according to His sovereign purpose, and they often bypass the proud to rest upon the humble.
6. (Luke 4:28–30) Jesus walks away from a murderous mob
“So all those in the synagogue, when they heard these things, were filled with wrath, and rose up and thrust Him out of the city; and they led Him to the brow of the hill on which their city was built, that they might throw Him down over the cliff. Then passing through the midst of them, He went His way.”
a. When they heard these things, were filled with wrath, and rose up and thrust Him out of the city
The crowd’s amazement quickly turned to fury. At first, they marveled at His gracious words (Luke 4:22), but when Jesus confronted their unbelief and reminded them that God’s mercy extended even to Gentiles (Luke 4:25–27), their admiration turned into murderous anger.
The root of their wrath was pride. They were offended that Jesus denied their demand for miracles, exposed their unbelief, and implied that Gentiles—outsiders they despised—could receive God’s favor while they remained excluded. The truth wounded their pride, and rather than humble themselves, they lashed out against the messenger.
This reaction reveals a vital truth about preaching: faithfulness is not measured by popularity. Jesus did not soften His message to keep the crowd happy. As Paul would later write in Galatians 1:10:
“For do I now persuade men, or God? Or do I seek to please men? For if I still pleased men, I would not be a bondservant of Christ.”
Jesus sought the approval of the Father, not the applause of the crowd.
b. That they might throw Him down over the cliff
The mob dragged Him to the edge of the cliff on which Nazareth was built. Historical geography shows that Nazareth sits on a rocky hill with steep drops surrounding parts of the village. To hurl someone over a cliff was often the opening act of mob execution, typically followed by stoning.
Thus, this was no minor outburst—it was a lynching attempt. From the very beginning of His ministry, Jesus faced violent opposition. Luke here sets the tone for the entire Gospel story: Jesus, though sinless and doing only good, would be hated, rejected, and ultimately delivered to death. John 15:25 captures this reality:
“But this happened that the word might be fulfilled which is written in their law, ‘They hated Me without a cause.’”
c. Passing through the midst of them, He went His way
In an extraordinary display of divine power, Jesus walked away unharmed. Luke does not explain exactly how this occurred. Perhaps God struck the crowd with confusion or fear, or perhaps Jesus simply exercised sovereign authority in a way that compelled them to stand aside.
Ironically, in escaping the mob, Jesus performed the very miracle they demanded. Yet, it was not the kind of miracle they wanted. Instead of entertaining their desire for signs, He demonstrated His divine authority in a quiet but unmistakable way.
Here we also see a striking contrast with the third temptation (Luke 4:9–12). Satan had tempted Him to cast Himself down from the pinnacle of the temple and rely on angels for rescue. Instead, at Nazareth, Jesus allowed His Father’s will to guide the moment and simply passed through their midst. He would not manipulate God’s power for show, but He trusted in His Father’s protection until His appointed hour.
Trapp comments, “Like a second Samson; his own arm saved him. This might have convinced his adversaries, but that they were mad with malice.” Their hatred blinded them to the very sign of divine power in front of them.
C. Further Ministry in Galilee
1. (Luke 4:31–37) Jesus rebukes an unclean spirit in the Capernaum synagogue
“Then He went down to Capernaum, a city of Galilee, and was teaching them on the Sabbaths. And they were astonished at His teaching, for His word was with authority. Now in the synagogue there was a man who had a spirit of an unclean demon. And he cried out with a loud voice, saying, ‘Let us alone! What have we to do with You, Jesus of Nazareth? Did You come to destroy us? I know who You are—the Holy One of God!’ But Jesus rebuked him, saying, ‘Be quiet, and come out of him!’ And when the demon had thrown him in their midst, it came out of him and did not hurt him. Then 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.’ And the report about Him went out into every place in the surrounding region.”
a. “And was teaching them on the Sabbaths… they were astonished at His teaching, for His word was with authority”
After His rejection at Nazareth, Jesus made Capernaum the center of His Galilean ministry (Matthew 4:13). Here, as was His custom, He entered the synagogue on the Sabbath to teach. Luke does not record the content of His message, but he highlights its effect: the people were astonished because He taught with authority.
Unlike the scribes, who often quoted long traditions of rabbis to bolster their teaching, Jesus spoke directly and decisively, as the very voice of God. Matthew records their reaction in a parallel passage:
“And so it was, when Jesus had ended these sayings, that the people were astonished at His teaching, for He taught them as one having authority, and not as the scribes.” (Matthew 7:28–29)
Jesus’ authority was not merely academic; it was spiritual. His life, words, and actions carried divine power. This authority would soon be displayed not only in His teaching but also in His confrontation with the demonic realm.
b. “There was a man who had a spirit of an unclean demon”
In the midst of this synagogue service, a man possessed by an unclean spirit suddenly cried out. The terms “unclean spirit,” “evil spirit,” and “demon” are interchangeable, all referring to fallen angels allied with Satan. These beings are personal, intelligent, and malicious.
Paul describes their hierarchy in Ephesians 6:12:
“For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places.”
Their presence, even in a synagogue, reveals that religious observance alone does not keep evil at bay. Spiritual warfare occurs wherever truth confronts darkness, even in places of worship.
c. “What have we to do with You, Jesus of Nazareth?”
The demon recognized Jesus instantly. It is a striking contrast: the people of Nazareth failed to recognize Him as the Messiah, but the demons knew exactly who He was. The question, “What have we to do with You?” expresses hostility and dread, acknowledging that Jesus’ presence spells their defeat.
The demon added, “Did You come to destroy us?” This reflects an eschatological awareness: the coming of the kingdom of God means the downfall of Satan’s dominion. 1 John 3:8 confirms this mission:
“For this purpose the Son of God was manifested, that He might destroy the works of the devil.”
The powers of darkness understood that their rule over mankind was coming to an end in the presence of the Messiah.
d. “I know who You are—the Holy One of God!”
The demon confessed what many in Israel refused to see: Jesus is the Holy One of God. His holiness stood in stark contrast to the corruption of the demonic. Even His wilderness temptation had proven that He was incorruptible.
This confession echoes Peter’s later declaration:
“But Simon Peter answered Him, ‘Lord, to whom shall we go? You have the words of eternal life. Also we have come to believe and know that You are the Christ, the Son of the living God.’” (John 6:68–69)
Ironically, the demons had better theology than many religious leaders of the day. Yet their knowledge was not saving faith; it was fearful recognition of their defeat. James 2:19 reminds us:
“You believe that there is one God. You do well. Even the demons believe—and tremble!”
e. “But Jesus rebuked him, saying, ‘Be quiet, and come out of him!’”
Jesus silenced the demon and commanded it to depart. He did not engage in ritual incantations or magical formulas, as was common among Jewish exorcists of the time. His authority was direct and absolute. With a word, He exercised sovereign power over the spirit realm.
The result was immediate: the demon cast the man down but could not harm him, then departed in obedience to Christ’s command. This showed that the power of the kingdom of God had broken into the present age.
f. “Then 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 crowd marveled not only at Jesus’ teaching but now also at His power. His authority extended beyond words into action. He not only spoke with authority, He exercised it against the forces of darkness.
This dual authority—in doctrine and in power—distinguished Him from all others. The report of this event spread quickly throughout Galilee, preparing the way for His wider ministry.
2. (Luke 4:38–39) Peter’s mother-in-law is healed of a fever
“Now He arose from the synagogue and entered Simon’s house. But Simon’s wife’s mother was sick with a high fever, and they made request of Him concerning her. So He stood over her and rebuked the fever, and it left her. And immediately she arose and served them.”
a. Entered Simon’s house
After performing a dramatic and public miracle in the synagogue, Jesus now entered the private home of Simon (later called Peter). Here He demonstrated that His authority was not limited to public spectacles. His compassion and power extended into the ordinary places of life.
This shows that Jesus was no mere religious performer. He was not motivated by the attention of the crowds, but by love and concern for individuals. He cared for the sick in a humble home just as much as for the demon-possessed man in the synagogue.
b. Simon’s wife’s mother
This passage provides important insight into Simon Peter’s personal life. He was married, and his mother-in-law lived with him. The apostle Paul would later remind the Corinthians that Peter was among those apostles who traveled with their wives:
“Do we have no right to take along a believing wife, as do also the other apostles, the brothers of the Lord, and Cephas?” (1 Corinthians 9:5)
This undercuts the false notion that Peter lived in celibacy. Early Christian tradition even recorded that Peter’s wife assisted him in ministry, particularly in serving other women in the church (Clement of Alexandria).
The fact that Peter was married while serving as an apostle affirms that marriage is honorable for those in ministry. It demonstrates that God’s design for family life remains compatible with service in His kingdom.
c. “He stood over her and rebuked the fever”
Jesus approached her with authority. Luke, being a physician, carefully describes the illness as a “high fever,” using technical medical terminology. Barclay noted that Luke’s vocabulary reflects professional precision, identifying her as being bedridden and in serious condition.
Instead of merely comforting her, Jesus rebuked the fever, treating it as an intruder that had no rightful place in her body. The language of rebuke is the same used when addressing demonic forces (Luke 4:35), suggesting that some illnesses may carry a deeper spiritual dimension beyond their natural symptoms. Whether this was the case here or not, Jesus demonstrated absolute authority over sickness itself.
d. “And it left her… immediately she arose and served them”
The healing was both instantaneous and complete. Not only was the fever gone, but her strength was fully restored. Ordinarily, recovery from a high fever would take days, even after the fever breaks. Yet she rose immediately and began to serve, proving that her healing was genuine and miraculous.
Her response also demonstrates the proper reaction to Christ’s work in our lives: immediate service. When Jesus restores, the natural fruit is gratitude expressed in ministry to others.
Spurgeon observed: “He who healed her of the fever did not need her to minister to him; he who had power to heal diseases had certainly power to subsist without human ministry. If Christ could raise her up he must be omnipotent and divine, what need then had he of a womanly service?” Yet, though Christ needed nothing, He delighted in her service, just as He delights in the service of His redeemed people today.
3. (Luke 4:40–41) Jesus heals many who are sick and demon-possessed
“When the sun was setting, all those who had any that were sick with various diseases brought them to Him; and He laid His hands on every one of them and healed them. And demons also came out of many, crying out and saying, ‘You are the Christ, the Son of God!’ And He, rebuking them, did not allow them to speak, for they knew that He was the Christ.”
a. “When the sun was setting”
This detail shows the compassion and eagerness of the people. The Sabbath ended at sundown (cf. Luke 4:31), so restrictions on travel and labor were lifted. Immediately, crowds rushed to Jesus, bringing their sick and oppressed. The streets of Capernaum filled with men and women desperate for His touch. Their patience until sunset underscores their zeal, and their gathering demonstrates that word of His authority had already spread widely.
b. “He laid His hands on every one of them and healed them”
Jesus personally attended to each person who came. His ministry was not impersonal or mechanical. He did not heal in bulk, but one by one, laying His hands upon them. This revealed both His compassion and His power. Unlike healers of that day who relied on ritual or incantation, Jesus healed with the touch of His hand and the authority of His word.
The healings were total and immediate. The lame walked, the blind saw, the fevers vanished, and the afflicted were restored. In His miracles, Jesus demonstrated not only His divine power but also the character of His kingdom—a foretaste of the day when there will be no more sickness or pain (Revelation 21:4).
c. “And demons also came out of many”
Alongside the physical healings, spiritual deliverances took place. Demons were forced to acknowledge His identity, crying out, “You are the Christ, the Son of God!” Their knowledge was accurate, but their testimony was rejected. Jesus rebuked them and silenced them, for He would not have His identity proclaimed by the father of lies (John 8:44).
The testimony of demons, though true in content, was unfit as a witness. Jesus would be revealed by the Father, by His works, and ultimately by His resurrection, not by the lips of His enemies.
d. “He did not allow them to speak, for they knew that He was the Christ”
Jesus’ silencing of demons illustrates two truths:
He had complete authority over the demonic realm. With a word, He not only expelled them but restricted their speech.
He carefully managed the timing and manner of His self-revelation. He would reveal Himself as Messiah on His own terms, not through demonic outbursts or premature declarations.
This passage also helps provide perspective. Though demon possession was certainly a real phenomenon in Jesus’ ministry, it was not as common as we sometimes imagine. Scripture records fewer than ten specific individuals delivered from demonic possession by Jesus, in addition to two general summaries like this one. Over three years, among large populations, this is significant but not overwhelming. The emphasis is not on the frequency of possession but on Christ’s power to defeat it whenever encountered.
4. (Luke 4:42–44) Jesus continues His preaching ministry in Galilee
“Now when it was day, He departed and went into a deserted place. And the crowd sought Him and came to Him, and tried to keep Him from leaving them; but He said to them, ‘I must preach the kingdom of God to the other cities also, because for this purpose I have been sent.’ And He was preaching in the synagogues of Galilee.”
a. “Went into a deserted place”
After a long evening of healing and deliverance, Jesus withdrew to a solitary place at daybreak. He sought fellowship with His Father in prayer. His ministry was grounded not in the exertion of His divine attributes but in continual dependence upon the Father and empowerment by the Spirit (Luke 4:1, 14). Even the Son of God valued private communion with His Father, modeling for us the necessity of prayer.
Mark records a parallel:
“Now in the morning, having risen a long while before daylight, He went out and departed to a solitary place; and there He prayed.” (Mark 1:35)
b. “I must preach the kingdom of God to the other cities also”
When the crowds found Him, they begged Him to remain. They wanted a permanent miracle-worker in their midst. But Jesus explained His mission: He was sent to preach the kingdom of God throughout Galilee and beyond.
The kingdom of God was the central theme of His preaching. It referred not to a political revolution but to the reign of God breaking into history through the presence of the King. Jesus proclaimed that the kingdom was “at hand” because the King Himself was present (Mark 1:15). His preaching corrected false expectations and pointed to the true nature of His mission: repentance, faith, and spiritual renewal.
c. “For this purpose I have been sent”
Miracles were important but secondary. They authenticated His message, but His primary mission was proclamation. His healings pointed to the truth of His words, but it was the words themselves—the gospel of the kingdom—that brought eternal life.
John 18:37 records His later affirmation before Pilate:
“Pilate therefore said to Him, ‘Are You a king then?’ Jesus answered, ‘You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice.’”
d. “And He was preaching in the synagogues of Galilee”
Luke concludes the chapter with emphasis on Jesus’ teaching ministry. He preached in synagogues, in open spaces, and eventually in the temple. His public ministry began with proclamation, preparing the way for the ultimate act of His mission—the atoning death on the cross.
Though His miracles were many and His power undeniable, His focus was clear: proclaiming the kingdom and calling sinners to repentance. His teaching ministry laid the foundation for the gospel message that would spread through the apostles and into the nations.
