About Luke

Luke presents Jesus as the perfect man and Savior of all people, emphasizing His compassion for the marginalized.

Author: LukeWritten: c. AD 59-63Reading time: ~6 minVerses: 44
Universal SalvationSon of ManHoly SpiritPrayerJoyCompassion

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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Jesus, 'full of the Holy Ghost,' was 'led by the Spirit into the wilderness.' The Greek 'plērēs pneumatos hagiou' (πλήρης πνεύματος ἁγίου, full of Holy Spirit) emphasizes Jesus' complete Spirit-anointing from His baptism. The Spirit's leading into wilderness for temptation demonstrates divine purpose in testing—not to cause failure but to prove and display Jesus' righteousness. Unlike Israel who failed wilderness testing, Jesus succeeds, showing Him as the true Israel who perfectly obeys God. Temptation follows anointing—spiritual strength invites spiritual attack.

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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Jesus was tempted 'forty days' and 'did eat nothing: and when they were ended, he afterward hungered.' The 40-day period parallels Moses' 40 days on Mount Sinai (Exodus 34:28) and Elijah's 40-day journey to Horeb (1 Kings 19:8). Jesus' fasting demonstrates His complete dependence on God and His prioritization of spiritual sustenance over physical. The note that He 'hungered' afterward emphasizes His genuine humanity—He experienced real physical need and vulnerability, making His temptation genuine, not playacting. Yet even in weakness, He resisted sin.

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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Satan's first temptation appeals to legitimate physical need, yet seeks to undermine trust in divine providence. The command 'if thou be the Son of God' challenges Christ's identity and invites presumptuous use of divine power. The Greek 'ei' introduces a conditional that Satan knows to be true, making this a test of whether Christ will act independently of the Father's will. Reformed theology sees here Christ's active obedience—His perfect submission where Adam failed. Romans 5:19 contrasts Adam's disobedience with Christ's obedience. Where Israel failed in wilderness testing (Deuteronomy 8:3), Christ succeeds as the true Israel. The temptation to turn stones to bread represents the broader temptation to pursue God's gifts apart from God Himself, to use divine power for self-preservation rather than self-denial.

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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Jesus responds to Satan's first temptation: 'It is written, Man shall not live by bread alone, but by every word of God.' This quotes Deuteronomy 8:3, God's lesson from Israel's wilderness manna—physical bread sustains the body, but God's word sustains the soul. Jesus prioritizes spiritual sustenance over physical, refusing to use divine power for selfish ends. The phrase 'it is written' (Greek 'gegraptai,' γέγραπται, perfect tense) indicates Scripture's permanent, abiding authority. Jesus defeats temptation through Scripture, modeling the believer's weapon against evil.

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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Satan offers 'all the kingdoms of the world' in exchange for worship, revealing both his temporary dominion over fallen creation and his ultimate aim. The phrase 'delivered unto me' (Greek 'paradedotai moi') contains truth—fallen humanity handed authority to Satan through sin (Romans 5:12). Paul calls Satan 'the god of this world' (2 Corinthians 4:4) and 'the prince of the power of the air' (Ephesians 2:2). Yet Satan's claim exceeds his authority; he is a usurper, not rightful owner. The temptation presents a shortcut to Messianic glory—rulership without suffering, crown without cross. This temptation would recur throughout Jesus's ministry as people sought to make Him king by force (John 6:15). Reformed theology recognizes this as the essence of all false religion: worship of created things (including Satan) rather than the Creator.

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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Satan's claim 'to whomsoever I will I give it' asserts authority over earthly kingdoms, a claim Jesus does not dispute. Scripture affirms Satan's current but temporary dominion as 'prince of this world' (John 12:31, 14:30, 16:11). First John 5:19 states 'the whole world lieth in wickedness'—literally 'in the evil one.' Yet Reformed theology maintains God's ultimate sovereignty; Satan operates only by divine permission (Job 1-2). Satan offers Jesus what is already Christ's by right—Psalm 2:8 promises the Father will give the Son 'the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.' The temptation is to grasp immediately what God has promised to give through appointed means. Philippians 2:6-11 contrasts Satan's usurpation with Christ's humble obedience: Jesus did not grasp at equality with God but humbled Himself, therefore God highly exalted Him.

If thou therefore wilt worship me , all shall be thine. worship me: or, fall down before me

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If thou therefore wilt worship me, all shall be thine. Satan's second temptation distills to its essence: proskyneō moi (προσκυνέω μοι, worship me). The verb proskyneō (προσκυνέω) means to bow down in reverence, pay homage, or worship—the exclusive prerogative of deity alone. Satan demands what belongs only to God, revealing his fundamental rebellion: the desire to usurp divine worship (Isaiah 14:13-14). The condition 'if thou therefore wilt' (ean oun sy proskynesēs, ἐὰν οὖν σὺ προσκυνήσῃς) makes the offer conditional on a single act of worship.

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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Jesus responds to Satan's offer of earthly kingdoms: 'Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.' This quotes Deuteronomy 6:13, the first commandment's essence—exclusive worship and service belong to God alone. Satan offered kingdoms without the cross, tempting Jesus to gain His rightful rule through compromise rather than suffering. Jesus' rebuke shows absolute commitment to God's way, refusing shortcuts that bypass the Father's will. 'Him only shalt thou serve' (Greek 'monō latreuō,' μόνῳ λατρεύω) demands undivided allegiance.

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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The third temptation moves to Jerusalem's temple pinnacle, using Scripture itself (Psalm 91:11-12) to tempt Christ to presumptuous faith. Satan's 'if thou be the Son of God' again challenges Christ's identity, but now suggests proving it through spectacular sign. The misuse of Scripture demonstrates Satan's sophistication—he quotes accurately but applies wrongly, omitting 'in all thy ways' which implies walking in God's paths, not testing God. Jesus counters with Deuteronomy 6:16, recalling Israel's testing God at Massah (Exodus 17:2-7). The Greek 'ekpeirazo' (tempt/test) implies testing with hostile intent or demanding proof of God's faithfulness. Reformed theology sees here the difference between faith (trusting God's promises) and presumption (demanding God perform on our terms). True faith rests on God's character and word; presumption demands signs and seeks to manipulate God.

For it is written, He shall give his angels charge over thee, to keep thee:

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For it is written, He shall give his angels charge over thee, to keep thee. Satan quotes Psalm 91:11, demonstrating his knowledge of Scripture and willingness to misuse it for evil purposes. The phrase gegraptai gar (γέγραπται γάρ, for it is written) mirrors Jesus' own defense method, showing Satan's sophistication in theological argument. The verb entelleitai (ἐντελλεῖται, shall give charge) means to command or commission, while diaphylaxai (διαφυλάξαι, to keep/guard) indicates protective custody.

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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And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Satan continues quoting Psalm 91:12, emphasizing the promise of angelic intervention preventing even minor injury. The Greek arousin (ἀροῦσιν, they shall bear up) suggests lifting or carrying, while proskopsēs pros lithon ton poda sou (προσκόψῃς πρὸς λίθον τὸν πόδα σου, you dash your foot against a stone) envisions protection from the smallest harm.

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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And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God. Jesus counters Scripture with Scripture, quoting Deuteronomy 6:16 which recalls Israel's failure at Massah (Exodus 17:7). The verb ekpeiraseis (ἐκπειράσεις, you shall not tempt/test) means to test with hostile intent or to demand proof, challenging God's faithfulness. The phrase Thou shalt not tempt the Lord thy God (ouk ekpeiraseis Kyrion ton Theon sou, οὐκ ἐκπειράσεις Κύριον τὸν Θεόν σου) establishes a fundamental principle: faith trusts God without demanding miraculous validation.

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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And when the devil had ended all the temptation, he departed from him for a season. Luke's summary indicates Satan's withdrawal is temporary, not permanent. The phrase syntelesas panta peirasmon (συντελέσας πάντα πειρασμόν, having completed every temptation) suggests a comprehensive assault—Satan exhausted his arsenal. The verb apestē (ἀπέστη, he departed) indicates Satan's retreat, but the qualifier for a season (achri kairou, ἄχρι καιροῦ, until an opportune time) warns of his return. Satan would return at Gethsemane (Luke 22:53) and Golgotha, continuing his assault on Christ.

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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After defeating temptation, 'Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about.' The phrase 'in the power of the Spirit' (Greek 'en tē dynamei tou pneumatos,' ἐν τῇ δυνάμει τοῦ πνεύματος) emphasizes Jesus' Spirit-empowered ministry. His wilderness victory qualified Him for public ministry, and His fame spread rapidly. Successful spiritual warfare releases spiritual power—Jesus emerged from temptation strengthened, not weakened. His growing reputation prepared for His teaching and healing ministry.

And he taught in their synagogues, being glorified of all.

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And he taught in their synagogues, being glorified of all. Following His wilderness victory and initial Galilean ministry, Jesus taught systematically in their synagogues (ἐν ταῖς συναγωγαῖς αὐτῶν, en tais synagōgais autōn)—the established centers of Jewish worship and Scripture instruction. The phrase being glorified of all (doxazomenos hypo pantōn, δοξαζόμενος ὑπὸ πάντων) indicates universal acclaim. The present participle suggests ongoing, continuous glorification—everywhere Jesus went, people honored and praised Him.

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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Jesus '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.' The phrase 'as his custom was' (Greek 'kata to eiōthos autō,' κατὰ τὸ εἰωθὸς αὐτῷ) reveals Jesus' regular Sabbath synagogue attendance—His pattern of worship and Scripture engagement. Despite His unique identity, He participated faithfully in community worship. His standing to read indicated His intention to teach, exercising the privilege extended to visiting teachers. This scene inaugurates His public ministry in His hometown.

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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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. The formal liturgical action unfolds: epedothē autō biblion (ἐπεδόθη αὐτῷ βιβλίον, there was delivered to him the scroll) indicates the hazzan (attendant/minister) handed Jesus the Isaiah scroll. The term biblion (βιβλίον, scroll/book) refers to a rolled parchment containing Isaiah's prophecy. When he had opened (anaptuxas, ἀναπτύξας, unrolling) describes the physical action of unrolling the scroll to the desired passage.

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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Jesus quotes Isaiah 61:1-2, applying this messianic prophecy to Himself and defining His mission in terms of liberation for the oppressed. The Greek word 'euangelizō' (preach the gospel) encompasses both proclamation and the good news itself, demonstrating that the gospel brings concrete deliverance. Luke emphasizes Jesus' ministry to the marginalized—the poor, brokenhearted, captives, blind, and bruised—reflecting themes that permeate his entire Gospel. Notably, Jesus stops mid-sentence from Isaiah, omitting 'the day of vengeance,' reserving that aspect for His second coming.

To preach the acceptable year of the Lord.

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To preach the acceptable year of the Lord. Jesus reads the final phrase of His Isaiah 61:1-2 quotation: kēruxai eniauton Kyriou dekton (κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν, to proclaim the year of the Lord's favor). The term eniauton (ἐνιαυτόν, year) combined with dekton (δεκτόν, acceptable/favorable) likely alludes to the Jubilee year (Leviticus 25:8-55)—every fiftieth year when debts were cancelled, slaves freed, and land returned to original owners. The acceptable year represents God's time of grace, mercy, and restoration.

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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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. Jesus concludes the reading with formal liturgical actions: ptuxas to biblion (πτύξας τὸ βιβλίον, closing/rolling up the scroll), He gave it again to the minister (apodous tō hypēretē, ἀποδοὺς τῷ ὑπηρέτῃ, returning it to the attendant), then sat down (ekathisen, ἐκάθισεν). In synagogue custom, readers stood to read Scripture but sat to teach—the seated position indicated authoritative instruction was about to begin.

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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After reading Isaiah 61:1-2, Jesus declares: 'This day is this scripture fulfilled in your ears.' The Greek 'peplērōtai' (πεπλήρωται, has been fulfilled, perfect tense) indicates completed action with ongoing effects—the prophecy finds its fulfillment in Jesus' presence and ministry. This bold claim asserts Jesus is the Spirit-anointed one Isaiah prophesied—the Messiah who brings good news to the poor, liberty to captives, recovery of sight to the blind, and freedom to the oppressed. Jesus' self-identification as prophecy's fulfillment was clear and shocking, dividing His audience between faith and offense.

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 all bare him witness, and wondered at the gracious words which proceeded out of his mouth. The Greek emartyroun (ἐμαρτύρουν, bore witness) and ethaumazon (ἐθαύμαζον, were wondering/marveling) describe the synagogue's initial positive response to Jesus' teaching. The phrase logois tēs charitos (λόγοις τῆς χάριτος, words of grace) emphasizes the gracious, attractive quality of Jesus' proclamation—God's kingdom comes as gift, not burden. Yet this admiration proves superficial.

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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Ye will surely say unto me this proverb, Physician, heal thyself. Jesus anticipates their objection using a common Greek proverb: iatre, therapeuson seauton (ἰατρέ, θεράπευσον σεαυτόν). The proverb meant "practice what you preach" or "prove yourself first at home." They demand Jesus demonstrate in Nazareth the miracles they've heard He performed in Capernaum.

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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Verily I say unto you, No prophet is accepted in his own country. The solemn formula amēn legō hymin (ἀμήν λέγω ὑμῖν, truly I say to you) introduces authoritative pronouncement. Jesus states a universal principle: prophets face rejection among those who knew them before their calling. The verb dektos (δεκτός, accepted/welcome) indicates not merely tolerated but genuinely received with honor and belief.

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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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. Jesus uses the prophetic formula ep' alētheias legō hymin (ἐπ' ἀληθείας λέγω ὑμῖν, in truth I tell you) to introduce a confrontational historical example. He references the drought during Elijah's ministry (1 Kings 17-18), when God sovereignly chose to send the prophet to a Gentile widow rather than to Israelite widows.

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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But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. The emphatic construction pros oudemian autōn... ei mē (πρὸς οὐδεμίαν αὐτῶν... εἰ μή, to not one of them... except) stresses God's sovereign choice. Despite numerous needy Israelite widows, God directed Elijah specifically to Zarephath (Sarepta) in Sidon—Gentile territory.

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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And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian. Jesus cites a second example from Elisha's ministry (2 Kings 5). The emphatic oudeis autōn ekatharisthē, ei mē (οὐδεὶς αὐτῶν ἐκαθαρίσθη, εἰ μή, not one of them was cleansed, except) underscores God's sovereign choice. Many Israelite lepers remained unhealed while God cleansed Naaman, commander of the Syrian army—Israel's enemy.

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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And all they in the synagogue, when they heard these things, were filled with wrath. The Greek eplēsthēsan thymou (ἐπλήσθησαν θυμοῦ, were filled with rage) describes explosive anger, not mere annoyance. The verb pimplēmi (πίμπλημι, to fill) suggests complete saturation—they were consumed by rage. This sudden shift from admiring Jesus' "words of grace" (v. 22) to murderous fury reveals the depth of their offense.

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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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. The verbs anastantes (ἀναστάντες, rising up), exebalon (ἐξέβαλον, threw out), and ēgagon (ἤγαγον, led) describe violent mob action. They expelled Jesus from the synagogue and city, intent on executing Him by throwing Him off a cliff—katakrēmnisai (κατακρημνίσαι, to cast down headlong).

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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But he passing through the midst of them went his way. The simple statement conceals a miracle. The Greek dielthen dia mesou autōn (διῆλθεν διὰ μέσου αὐτῶν, passed through their midst) indicates Jesus walked directly through the murderous mob unharmed. Whether through supernatural intervention (making Himself invisible or the crowd unable to seize Him) or through the sheer force of His divine presence and authority, Jesus departed unscathed.

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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And came down to Capernaum, a city of Galilee, and taught them on the sabbath days. After Nazareth's violent rejection, Jesus relocated His ministry base to Capernaum. The verb katēlthen (κατῆλθεν, came down) is geographically accurate—Capernaum sits at the Sea of Galilee's shore (about 680 feet below sea level) while Nazareth is in the hill country. The phrase en tois sabbasin (ἐν τοῖς σάββασιν, on the sabbaths) indicates Jesus' regular sabbath teaching in the synagogue.

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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In Capernaum synagogue, people 'were astonished at his doctrine: for his word was with power.' The Greek 'exousia' (ἐξουσία, authority/power) describes Jesus' teaching quality—not merely persuasive or learned, but authoritative and powerful. Unlike scribes who cited previous rabbis, Jesus spoke with inherent authority ('You have heard...but I say,' Matthew 5). His words carried weight, demanding response. This authoritative teaching distinguished Him from other teachers and validated His claims. Words spoken with divine authority accomplish what they declare.

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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And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice. Luke's first Capernaum miracle contrasts sharply with Nazareth's rejection. The phrase pneuma daimoniou akathartou (πνεῦμα δαιμονίου ἀκαθάρτου, spirit of an unclean demon) describes demonic possession. The word akathartos (ἀκάθαρτος, unclean) emphasizes moral and ceremonial impurity—demons defile those they possess.

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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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. The demon's ea, ti hēmin kai soi (ἔα, τί ἡμῖν καὶ σοί, let us alone, what to us and to you) is a Semitic idiom meaning "What do we have in common?" or "Why interfere with us?" The plural "us" may indicate multiple demons or the demon speaking for all demonic forces.

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 Jesus rebuked him, saying, Hold thy peace, and come out of him. Jesus' response is authoritative and brief. The verb epetimēsen (ἐπετίμησεν, rebuked) indicates stern command, the same word used for rebuking storms (8:24) and fever (4:39). Phimōthēti (φιμώθητι, be muzzled/silenced) is a strong imperative—literally "be muzzled" like a dangerous animal. Jesus refuses the demon's testimony despite its accuracy, maintaining control over how His identity is revealed.

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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After Jesus casts out a demon, people marvel: 'What a word is this! for with authority and power he commandeth the unclean spirits, and they come out.' The combination of 'authority' (Greek 'exousia,' ἐξουσία) and 'power' (Greek 'dynamis,' δύναμις) describes Jesus' complete dominion over evil spirits. He doesn't negotiate or struggle—He commands, and demons obey instantly. This demonstrates His deity and messianic identity—only God possesses absolute authority over evil. The crowd recognizes something unprecedented—Jesus' word alone accomplishes what others achieve through lengthy rituals or formulas (if at all).

And the fame of him went out into every place of the country round about.

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And the fame of him went out into every place of the country round about. The Greek exeporeueto ēchos peri autou (ἐξεπορεύετο ἦχος περὶ αὐτοῦ, went out a report concerning him) describes rapid dissemination of news about Jesus. The word ēchos (ἦχος, sound/report/fame) suggests spreading like sound waves—expanding outward in all directions. The phrase eis panta topon (εἰς πάντα τόπον, into every place) indicates comprehensive geographic spread throughout the region.

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 he arose out of the synagogue, and entered into Simon's house. And Simon's wife's mother was taken with a great fever. After the synagogue exorcism, Jesus goes to Peter's home. The detail that Peter had a wife's mother confirms Peter's married status (mentioned in 1 Corinthians 9:5). The phrase synechomenē pyretō megalō (συνεχομένη πυρετῷ μεγάλῳ, gripped by a great fever) indicates serious illness—Luke, the physician, notes the fever's severity.

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 he stood over her, and rebuked the fever; and it left her. Jesus epistas epanō autēs (ἐπιστὰς ἐπάνω αὐτῆς, standing over her) demonstrates personal attention and care. He epetimēsen tō pyretō (ἐπετίμησεν τῷ πυρετῷ, rebuked the fever)—the same verb used for rebuking demons (v. 35) and storms (8:24). Luke presents fever as something to be commanded, suggesting possible demonic involvement or simply Jesus' absolute authority over all creation, including disease.

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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Now when the sun was setting, all they that had any sick with divers diseases brought them unto him. The phrase dynontos de tou hēliou (δύνοντος δὲ τοῦ ἡλίου, the sun setting) marks the end of Sabbath restrictions. People had waited until Sabbath ended (sunset Saturday) to carry their sick to Jesus. The phrase poikilais nosois (ποικίλαις νόσοις, various diseases) emphasizes the diversity of conditions—Jesus healed all types of illness.

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 devils also came out of many, crying out, and saying, Thou art Christ the Son of God. The phrase daimonia... kraugazonta kai legonta (δαιμόνια... κραυγάζοντα καὶ λέγοντα, demons crying out and saying) indicates multiple exorcisms with demons vocally confessing Jesus' identity. The title ho Christos ho huios tou Theou (ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ, the Christ the Son of God) is theologically precise—demons recognize both Jesus' messianic office (Christ) and divine nature (Son of God).

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 when it was day, he departed and went into a desert place. After the intensive evening ministry, Jesus sought solitude. The phrase genomenēs de hēmeras (γενομένης δὲ ἡμέρας, when day came) indicates early morning. He exelthōn eporeueto eis erēmon topon (ἐξελθὼν ἐπορεύθη εἰς ἔρημον τόπον, departing went into a desert place) for prayer and rest. Mark 1:35 specifies He prayed. Despite crowds' needs, Jesus maintained rhythm of ministry and withdrawal.

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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When crowds try to keep Jesus in their city, He responds: 'I must preach the kingdom of God to other cities also: for therefore am I sent.' The Greek 'dei' (δεῖ, must) indicates divine necessity—not mere preference but mission imperative. Jesus' purpose is preaching God's kingdom to all, not settling in one location. The phrase 'therefore am I sent' (Greek 'apestalēn,' ἀπεστάλην, I was sent) reveals Jesus' consciousness of being sent by the Father. He remains focused on His mission despite popularity and people's desire to monopolize Him. Ministry effectiveness requires prioritizing God's call over human expectations.

And he preached in the synagogues of Galilee.

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And he preached in the synagogues of Galilee—This summary statement concludes Jesus's initial Galilean ministry phase. The Greek ekeryssen (ἐκήρυσσεν, he was preaching) indicates continuous action: Jesus systematically proclaimed the gospel in multiple synagogues throughout the region. Synagogais (συναγωγαῖς) refers to local Jewish assemblies for Scripture reading, prayer, and teaching—the primary venue for Jesus's early ministry before increasing opposition.

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.

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