King James Version
Luke 4
44 verses with commentary
The Temptation of Jesus
And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness,
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Being forty days tempted of the devil. And in those days he did eat nothing : and when they were ended, he afterward hungered.
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And the devil said unto him, If thou be the Son of God, command this stone that it be made bread.
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And Jesus answered him , saying, It is written, That man shall not live by bread alone, but by every word of God.
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And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time.
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And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it.
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If thou therefore wilt worship me , all shall be thine. worship me: or, fall down before me
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This temptation presents a Satanic shortcut to messianic dominion without the cross. All shall be thine (estai sou pasa, ἔσται σοῦ πᾶσα) promises immediate universal authority—what Psalm 2:8 and Daniel 7:13-14 already guarantee Christ will receive through suffering and resurrection. The essence of every false religion appears here: worshiping created things rather than the Creator (Romans 1:25). Satan offers Jesus His rightful inheritance through compromise, bypassing the Father's redemptive plan requiring substitutionary atonement.
And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
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And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence:
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For it is written, He shall give his angels charge over thee, to keep thee:
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Satan's quotation is accurate but his application is deceptive. He omits 'in all thy ways' from Psalm 91:11—the promise of angelic protection applies to those walking in God's appointed paths, not those presumptuously testing Him. This is eisegesis (reading into Scripture) rather than exegesis (drawing meaning from Scripture). The temptation suggests Jesus should force God's hand, demanding a miraculous rescue to prove His messianic identity publicly. This represents the perennial temptation to manipulate God through selective Scripture use, demanding He perform according to our agenda rather than submitting to His revealed will.
And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
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Satan's use of this promise is particularly insidious: he takes a genuine divine promise and twists it into justification for presumption. The psalm promises God's providential care for those trusting Him, not protection for those testing Him. This illustrates the devil's strategy—he doesn't typically deny God's word but misapplies it, encouraging believers to claim promises outside their proper context. The temptation to force God to demonstrate His faithfulness on our terms represents spiritual manipulation disguised as faith. True faith trusts God's timing and methods; presumption demands immediate, visible proof.
And Jesus answering said unto him, It is said , Thou shalt not tempt the Lord thy God.
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Jesus' response reveals the proper hermeneutical principle: Scripture interprets Scripture. While Psalm 91 promises angelic protection, Deuteronomy 6:16 prohibits testing God. Both are true; neither should be used to contradict the other. Satan's error was isolating one promise from the comprehensive biblical witness. Jesus demonstrates that genuine faith rests confidently in God's character without demanding signs. This is the opposite of Israel's wilderness failure when they demanded proof of God's presence and provision (Exodus 17:2-7). Where Israel failed through unbelief demanding signs, Jesus succeeds through obedient trust in God's word.
And when the devil had ended all the temptation, he departed from him for a season.
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This verse teaches that spiritual victory doesn't eliminate future conflict. Even Christ, after defeating temptation, faced ongoing Satanic opposition throughout His ministry. The devil's temporary withdrawal after exhausting temptations parallels the experience of believers—seasons of intense spiritual warfare alternate with periods of relative peace. Yet Satan remains the 'adversary' (1 Peter 5:8) who 'walketh about, seeking whom he may devour.' Victory in one battle doesn't end the war. Vigilance remains essential throughout the Christian life.
Jesus Begins His Ministry in Galilee
And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about.
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And he taught in their synagogues, being glorified of all.
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This initial popularity would prove short-lived. Within verses, His hometown of Nazareth would attempt to kill Him (v. 28-29). The fickleness of public opinion demonstrates that human glory is unreliable. Jesus' teaching combined with miracles produced amazement, but many who 'glorified' Him failed to truly believe unto salvation (John 2:23-25). The pattern continues throughout Scripture: crowds acclaim Jesus when He meets their expectations but turn hostile when He confronts their sin or challenges their assumptions.
Jesus Rejected at Nazareth
And 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 for to read.
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And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written,
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The phrase he found the place where it was written (heuren ton topon hou ēn gegrammenon, εὗρεν τὸν τόπον οὗ ἦν γεγραμμένον) may indicate either divine providence directing Him to Isaiah 61:1-2 or His intentional selection of this messianic text. Given Jesus' perfect knowledge of Scripture and His deliberate self-revelation, this was likely purposeful choice, not coincidence. He selects the passage that most clearly defines His messianic mission, preparing to make the stunning claim: 'This day is this scripture fulfilled in your ears' (v. 21).
The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted , to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,
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To preach the acceptable year of the Lord.
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Significantly, Jesus stops mid-sentence from Isaiah 61:2, omitting 'and the day of vengeance of our God.' His first advent proclaims grace; His second advent will execute judgment. The 'acceptable year' refers to the gospel age—the period between Christ's first and second comings when salvation is freely offered to all who repent and believe. This is the 'day of salvation' (2 Corinthians 6:2), the time when God's favor is extended to all who call upon Christ. When Jesus returns, the acceptable year ends and the day of vengeance begins (2 Thessalonians 1:7-10).
And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him.
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The scene's dramatic tension peaks: the eyes of all them that were in the synagogue were fastened on him (kai pantōn hoi ophthalmoi...ēsan atenizontes autō, καὶ πάντων οἱ ὀφθαλμοὶ...ἦσαν ἀτενίζοντες αὐτῷ). The verb atenizō (ἀτενίζω) means to gaze intently, stare fixedly. Complete attention focused on Jesus—they sensed something momentous was about to occur. The hometown crowd knew Him as Joseph's son (v. 22); now He had read a messianic prophecy. What would He say? The stage is set for His explosive claim: 'This day is this scripture fulfilled in your ears' (v. 21).
And he began to say unto them, This day is this scripture fulfilled in your ears.
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And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son?
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And they said, Is not this Joseph's son? The question reveals cognitive dissonance—how can someone they've known since childhood claim messianic fulfillment? The Greek construction expects a positive answer: "This is Joseph's son, isn't he?" Their familiarity breeds contempt. They cannot reconcile the carpenter's son with the prophesied Messiah. This marks the beginning of their shift from wonder to hostility, culminating in attempted murder (v. 29).
And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country.
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Whatsoever we have heard done in Capernaum, do also here in thy country. The phrase en tē patridi sou (ἐν τῇ πατρίδι σου, in your hometown/fatherland) emphasizes Jesus' connection to Nazareth. They claim priority based on Jesus' origins—"You owe us miracles since we're your people." But Jesus refuses to perform signs on demand to satisfy skeptical curiosity. Faith precedes miracles, not vice versa. Their demand reveals entitled unbelief masquerading as openness.
And he said, Verily I say unto you, No prophet is accepted in his own country.
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This principle applied supremely to Jesus. Nazareth's rejection foreshadows Israel's rejection of Messiah. Familiarity blinds people to God's work in their midst. They judge by outward appearance (John 7:24) rather than recognizing divine authority. Jesus' own brothers didn't believe in Him until after the resurrection (John 7:5). The hometown rejection previews the ultimate rejection—"He came unto his own, and his own received him not" (John 1:11).
But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land;
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The phrase "heaven was shut up" translates ekleisthē ho ouranos (ἐκλείσθη ὁ οὐρανός), emphasizing divine judgment—God closed heaven, withholding rain as covenantal curse for Israel's apostasy under Ahab and Jezebel. The drought lasted eniautous treis kai mēnas hex (ἐνιαυτοὺς τρεῖς καὶ μῆνας ἕξ, three years and six months), matching James 5:17. God's sovereignty in choosing whom to bless becomes the central issue.
But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow.
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The location is theologically loaded. Sidon was Phoenician territory, home to Baal worship, and Jezebel's homeland. That God sent His prophet to sustain a widow there while Israelite widows starved under covenantal curse demonstrates grace transcending ethnic boundaries. This previews the gospel going to Gentiles when Israel rejects Messiah. The widow's faith (she obeyed Elijah's word despite impossible circumstances, 1 Kings 17:13-15) contrasts with Israel's unbelief.
And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.
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Leprosy represented both physical disease and ceremonial uncleanness, often understood as divine judgment. The verb katharizō (καθαρίζω, to cleanse) carries both physical and ceremonial meaning—Naaman was healed and made ritually clean. That God chose to cleanse a Gentile military leader who didn't worship YHWH while Israelite lepers suffered demonstrated that God's grace isn't constrained by ethnicity, merit, or covenant status. This pointed directly to Jesus' mission to seek and save the lost, including Gentiles.
And all they in the synagogue, when they heard these things, were filled with wrath,
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Jesus' examples of God blessing Gentiles while judging Israel struck at the core of their ethnic pride and religious presumption. They assumed covenant status guaranteed God's favor regardless of faith or obedience. Jesus exposed this as false security—God honors faith wherever He finds it and judges unbelief even in covenant Israel. Their rage demonstrates that religious pride, when confronted, often produces violence rather than repentance.
And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong. brow: or, edge
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This attempted murder foreshadows Jesus' crucifixion. His hometown rejected Him first; the nation would follow. The phrase ophryos tou orous (ὀφρύος τοῦ ὄρους, brow/edge of the hill) indicates Nazareth's location on a hillside with steep cliffs nearby. Their intent was clear: kill this blasphemer who challenged their religious assumptions and ethnic pride. Luke's Gospel begins Jesus' public ministry with this rejection, establishing the pattern that will culminate at Calvary.
But he passing through the midst of them went his way,
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This demonstrates Jesus' sovereignty over His own death—He would die at the appointed time in the appointed way, not before. John 7:30, 8:20 repeatedly note that "no man laid hands on him; for his hour was not yet come." Jesus' hour of crucifixion was divinely appointed (John 12:23, 13:1, 17:1). No mob could kill Him prematurely. His walking through them unharmed also demonstrates divine protection of His servants until their mission is complete.
Jesus Heals a Man with an Unclean Spirit
And came down to Capernaum, a city of Galilee, and taught them on the sabbath days.
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Capernaum became Jesus' ministry headquarters (Matthew 4:13 calls it "his own city"). Unlike Nazareth, Capernaum received Jesus' teaching and miracles with faith. This pattern fulfills Jesus' principle that a prophet is without honor in his hometown. The shift from Nazareth to Capernaum also symbolizes the gospel moving from those who reject to those who receive it.
And they were astonished at his doctrine: for his word was with power.
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And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice,
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The demon anekraxen phōnē megalē (ἀνέκραξεν φωνῇ μεγάλῃ, cried out with a loud voice), responding violently to Jesus' presence. That this occurred en tē synagōgē (ἐν τῇ συναγωγῇ, in the synagogue) is significant—demonic presence in God's house reveals Israel's spiritual condition. Religious activity doesn't guarantee spiritual purity. Jesus' arrival exposes hidden evil, forcing demons to manifest and be expelled.
Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God. Let: or, Away
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The demon identifies Jesus as Iēsou Nazarēne (Ἰησοῦ Ναζαρηνέ, Jesus of Nazareth) and asks, ēlthes apolesai hēmas (ἦλθες ἀπολέσαι ἡμᾶς, have you come to destroy us?). The verb apollymi (ἀπόλλυμι, to destroy utterly) reveals demons' awareness that Jesus is their destroyer. The confession ho hagios tou Theou (ὁ ἅγιος τοῦ θεοῦ, the Holy One of God) is theologically accurate—demons recognize Jesus' divine identity even when humans don't. Yet this knowledge brings no salvation, only terror (James 2:19).
And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not.
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And when the devil had thrown him in the midst, he came out of him, and hurt him not. The demon's violent exit—rhipsan auton eis to meson (ῥίψαν αὐτὸν εἰς τὸ μέσον, throwing him into the midst)—demonstrates demonic malice and Jesus' restraining power. The phrase mēden blapsas auton (μηδὲν βλάψας αὐτόν, having hurt him not at all) shows Jesus' compassion and authority. Unlike typical exorcisms where demons harmed victims during expulsion, Jesus protected the man completely.
And they were all amazed, and spake among themselves, saying, What a word is this! for with authority and power he commandeth the unclean spirits, and they come out.
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And the fame of him went out into every place of the country round about.
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This fame resulted from the combination of authoritative teaching (v. 32) and demonstrative power (vv. 33-36). Word and deed worked together to validate Jesus' messianic claims. The exorcism proved what His teaching proclaimed—God's kingdom was breaking into the present, evil's power was being destroyed. News of such unprecedented authority naturally spread rapidly in a culture hungry for messianic deliverance.
Jesus Heals Many
And he arose out of the synagogue, and entered into Simon's house. And Simon's wife's mother was taken with a great fever; and they besought him for her.
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And they besought him for her. The phrase ērōtēsan auton peri autēs (ἠρώτησαν αὐτὸν περὶ αὐτῆς, they asked him concerning her) shows the family's faith. Having just witnessed Jesus' authority over demons, they immediately seek His help for physical illness. This demonstrates growing faith—they expect Jesus can and will heal.
And he stood over her, and rebuked the fever; and it left her: and immediately she arose and ministered unto them.
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And immediately she arose and ministered unto them. The healing was instantaneous and complete. The phrase parachrēma anastasa (παραχρῆμα ἀναστᾶσα, immediately rising up) indicates no convalescence—she went directly from severe fever to full strength. Her response was diēkonei autois (διηκόνει αὐτοῖς, she was serving them), demonstrating that genuine healing produces service. Saved to serve remains the gospel pattern.
Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them.
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And he laid his hands on every one of them, and healed them. The phrase heni hekastō autōn (ἑνὶ ἑκάστῳ αὐτῶν, each one of them) emphasizes Jesus' personal attention to each individual. Despite the crowds, He took time to lay hands on each person individually. The verb etherapeuen (ἐθεράπευεν, healed) is imperfect tense, indicating continuous action—He kept healing, one after another, showing both power and compassion.
And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ. to speak: or, to say that they knew him to be Christ
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And he rebuking them suffered them not to speak: for they knew that he was Christ. Despite accurate testimony, Jesus epitimōn ouk eia auta lalein (ἐπιτιμῶν οὐκ εἴα αὐτὰ λαλεῖν, rebuking did not permit them to speak). He maintained control over how and when His identity was revealed, refusing demonic testimony even when true. The reason: ēdeisan ton Christon auton einai (ᾔδεισαν τὸν Χριστὸν αὐτὸν εἶναι, they knew him to be the Christ). Jesus wouldn't allow demons to reveal what disciples must discover through faith.
Jesus Preaches in Synagogues
And when it was day, he departed and went into a desert place: and the people sought him, and came unto him, and stayed him, that he should not depart from them.
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And the people sought him, and came unto him, and stayed him, that he should not depart from them. The crowd's response—epezētoun auton (ἐπεζήτουν αὐτόν, were seeking him) and katechon auton (κατεῖχον αὐτόν, tried to detain him)—reveals their desire to monopolize Jesus' ministry. They wanted permanent residence in Capernaum. But Jesus came to preach the kingdom to all, not settle in one location. Popularity and people's demands must not derail divine mission.
And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent.
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And he preached in the synagogues of Galilee.
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Galilee (Γαλιλαίας) was the northern region of Israel, considered religiously inferior by Jerusalem's religious elite due to distance from the temple and mixed population including Gentiles ("Galilee of the Gentiles," Isaiah 9:1). Yet Jesus chose this region for His primary ministry, fulfilling Isaiah's prophecy (Matthew 4:15-16) and demonstrating the gospel's appeal to the marginalized. The verse's placement after the Nazareth rejection (Luke 4:16-30) and Capernaum ministry (4:31-41) emphasizes Jesus's determination to reach all Galilee despite opposition.