Down to Earth But Heavenly Minded

What does Luke Chapter 4 mean?

Before starting His public preaching and healing ministry, Jesus goes alone into the wastelands near Judea. He spends forty days fasting—nearly the limit of what a human body can survive without food. This experience is driven by the Holy Spirit, but also includes temptation. Satan appears, enticing Jesus in several ways. All three temptations involve turning away from God’s plan, seeking something easier or quicker. In one instance, the Devil even cites Scripture, twisting the meaning. Jesus resists these attempts. He maintains obedience to God and quotes the book of Deuteronomy. Parallel accounts of this experience are found in Matthew 4:1–11 and Mark 1:12–13. Having failed, Satan leaves Jesus and goes elsewhere. (Luke 4:1–13).

After enduring temptation and starvation, Jesus comes back to Galilee. This is the area north of Jerusalem, around the Sea of Galilee. There He teaches in synagogues, to great acclaim. At least one town does not approve His message: Nazareth, Jesus’ childhood hometown. While visiting there, Jesus reads aloud from Isaiah. The prophecy indicates that Messiah will bring rescue, healing, and good news. When Jesus claims to be the fulfillment of this prophecy, His former neighbors react with skepticism. In their eyes, Jesus is nothing more than another Nazarene—He can’t possibly be anything special (Luke 4:14–22).

Jesus knows where the Nazarenes’ skepticism will lead. Critics who knew about Jesus’ miracles often responded to His teaching by demanding a supernatural sign. Such ultimatums are insincere; those who won’t accept the proof they’ve already been given aren’t likely to respond to even more (John 2:18; 6:30; Mark 8:11; Luke 11:16). Jesus predicts the people want Him to repeat the same miracles He’s done elsewhere. Instead, Jesus criticizes their stubbornness. He notes that at times God would withhold miracles from Israel, and instead perform them for Gentiles: non-Jewish persons (Luke 4:23–27).

At the time Jesus speaks these words, Israel was bitterly angry over being occupied by the Roman Empire. The Jewish people were deeply resentful of their national captors. When Jesus implies that the Lord is willing to speak to Gentiles—those outside of God’s chosen people—the Nazarenes react with violent anger. A mob physically ejects Jesus from the synagogue and takes Him to a nearby cliff. Their intent is lethal, but Jesus can “pass through” the crowd. This is likely a miraculous escape (John 8:59; 10:39); similar events happen at other times in Jesus’ ministry (Luke 4:28–30).

Luke’s account is not always in order of occurrence—ancient writers often grouped events by topic rather than by timeline. At some point in Jesus’ early ministry, He encounters a demon-possessed man in a synagogue. The demon recognizes Jesus as the Son of God, reacting in fear. Jesus issues a direct command, and the demon immediately leaves. The people have already been impressed by the authority of Jesus’ words. Now they see the strength of His divine power. This adds even more publicity to His ministry (Luke 4:31–37).

Leaving directly from the synagogue, Jesus visits the home of Simon Peter (Mark 3:16; John 1:42). Peter’s mother-in-law is so sick that she’s bedridden. Luke, who knows something about medicine (Colossians 4:14), describes her fever as intense. Just as Jesus exorcized a demon with authority, He commands the woman’s illness. She is instantly made well. There is no recovery process: she immediately attends to hosting duties. Since this happens on a Sabbath, people wait until sundown—which marks the start of the next day—to bring sick and afflicted people to Jesus. As Jesus heals, He explicitly forbids the demons from proclaiming Him as Christ (Luke 4:38–41).

Being fully human, Jesus needed occasional rest and refreshment. When He attempts to take a break from His ministry, the people living near Simon Peter follow Him. Though healing and preaching are good things, God’s plans for Jesus involve much more than one small area. He recognizes the need to choose what is “best” over what is merely “good.” Jesus plans to travel around the region, so He politely refuses to stay in one place for long (Luke 4:42–44).

Chapter Context
Chapter 3 explained how John the Baptist preached to prepare others to receive Jesus Christ. Luke then provided Jesus’ earthly ancestry. Chapter 4 begins with Jesus in the wilderness being tempted by Satan. He returns to preach and perform healing miracles in Judea and Galilee. Chapter 5 shows Him calling disciples and demonstrating further proofs of His authority.

Verse by Verse

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

The passage before this explained Jesus’ genealogy. That was a detour from Luke’s narrative about Jesus’ early life. The last event mentioned was Jesus’ baptism by His cousin, John the Baptist (Luke 3:21–22). Here, Jesus returns from where John was baptizing in the Jordan river, heading alone into the wilderness. This refers to the uninhabited regions around Judea.

Jesus has just been with John the Baptist along the Jordan River where John baptized Him. The Jordan River runs from the southern tip of the Sea of Galilee to the northern shoreline of the Dead Sea providing the eastern border for southern Galilee, all of Samaria, and northern Judea. Matthew 3:1 says John taught “in the wilderness of Judea.” This would be on the southern end, just east of Jericho which is east of Jerusalem. The word translated “returned” in Greek can also imply that Jesus was “withdrawing.” Jesus stepped away from the Jordan, where the crowds were, and into the wilderness. “Wilderness” merely means an uninhabited area of land. After Jesus’ temptation, Luke says Jesus “returned” to Galilee, so the wilderness wasn’t in Galilee.

It’s unclear if “filled with the Holy Spirit” is a technical state. The Holy Spirit did descend on Jesus when John baptized Him (Luke 3:22). Does this mean Jesus has reached a point so He is no longer increasing in wisdom (Luke 2:52)? Unlikely, since He “learned obedience through what he suffered” (Hebrews 5:8). Does the filling of the Holy Spirit mark the beginning of Jesus’ ability to perform miracles? We don’t know. The comment that Jesus is filled with the Holy Spirit isn’t given to explain what Jesus can now do; it’s given to show beyond a shadow of a doubt that when He goes into the wilderness to be tempted by Satan, He is doing so by the guidance and direction of the Holy Spirit. He is neither fleeing a responsibility nor purposefully seeking Satan.

In Scripture, the wilderness is often described as the home of demonic forces (Luke 8:29; 11:24). That was due to their association with emptiness or a lack of civilization. Yet the same traits made it a good place to find solitude. Jesus often found the wilderness a temporary refuge where He could pray to His Father (Luke 1:80; 3:2; 5:16; 7:24).

Context Summary
Luke 4:1–13 describes Jesus’ temptation by Satan. During forty days of fasting, the Devil entices Him using offers of comfort, power, and prestige. In each case, Jesus responds with Scripture and a commitment to God’s will. This series of events is also recorded in Matthew 4:1–11 and Mark 1:12–13. While Matthew’s account implies an explicit order for these temptations, Luke’s does not.

Verse 2. for forty days, being tempted by the devil. And he ate nothing during those days. And when they were ended, he was hungry.

Jesus was baptized in the Jordan River by John the Baptist (Luke 3:21–22). After this, He headed into the uninhabited regions near Judea. During this time, He fasted, for a total of forty days. Moses spent forty years in exile from Egypt before returning to lead the exodus (Acts 7:29–30). He then fasted on the mountain for forty days while waiting to receive God’s law (Deuteronomy 9:9). Israel spent forty years wandering in punishment for disobedience (Numbers 14:34; 32:13). Jonah’s preaching in Nineveh lasted forty days (Jonah 3:4).

Depending on how one translates this passage, it either implies that Jesus was tempted by Satan during the forty days, or that He was tempted at the end of that period. The latter view is more in keeping with Matthew’s account (Matthew 4:2).

As one would expect, a nearly six-week-long fast would leave someone intensely hungry. Many forms of “fasting” involve merely abstaining from food for most of the day, eating only a small amount of simple food at a designated time. In this case, Jesus is said to have eaten nothing for the entire time. This is close to the maximum limit a person can survive without food, so long as they are drinking water. As one might expect, Jesus would end this experience in need of healing and recuperation (Matthew 4:11)

Verse 3. The devil said to him, “If you are the Son of God, command this stone to become bread.”

During this wilderness experience (Luke 4:1–2), Jesus will be tempted by Satan. Each temptation speaks to a particular temptation that comes with human nature. In each case, Christ will respond with a quotation from Scripture and reject the allure of sin.

This temptation could be phrased as “doing a good thing for a bad reason.” At forty days of starvation, Jesus would be nearing the limit a human being can survive without food. The Devil’s implication, here, is that if Jesus is really the prophesied “Son of Man” (Daniel 7:13), He has both power and privilege to make food when He wants it.

Satan is not suggesting that Jesus steal food, or murder for it, or eat something unclean. Food, itself, is not a sin at all. Rather, this temptation is about ignoring God’s will in favor of what’s easier or more pleasurable. The Spirit of God led Jesus into this fasting; God has some purpose behind it. To ignore God’s call—even if the act would normally be a good thing—is a sin. Even hardship and suffering can be part of God’s will for our lives.

Jesus’ response cites Deuteronomy 8:3. In that passage, Moses reminds Israel how God provided for them during their forty years of wandering in the wilderness. True “life” requires more than just physical needs; it requires faithful obedience to God and His will. In rejecting this temptation, Jesus chooses to trust and obey God rather than seeking an easier path.

Verse 4. And Jesus answered him, “It is written, ‘Man shall not live by bread alone.’”

The first of Satan’s wilderness temptations is an attempt to make Jesus set aside trust in God, in favor of an easier path. Worse, the Devil suggests that since Jesus is the prophesied “Son of Man” (Daniel 7:13), He has the power and right to make food whenever He wants (Luke 4:3). Succumbing to this sin would mean ignoring the purpose for which the Spirit led Him to fast (Luke 4:1–2). Food is good, and Jesus was certainly hungry—but God had a plan for His experience.

Jesus’ response refers to Israel’s forty-year experience in the wilderness. There, God provided food in the form of manna. However, that food came with a set of instructions. To eat, the people had to trust God’s provision. Obedience and faith are just as important to true “life” as physical food (Deuteronomy 8:3). Jesus echoes that sentiment here. Even though food is good, and not forbidden, He will not sin by doing anything contrary to God’s will.

Verse 5. And the devil took him up and showed him all the kingdoms of the world in a moment of time,

Christ is being tempted by Satan after forty days of fasting, alone in a desolate area (Luke 4:1–4). This is the second of three temptations recorded by Luke.

Much has been made of the difference in the order of temptations, as recorded by Luke and Matthew (Matthew 4:1–11). Even if the order was important—and it’s not—Luke doesn’t use chronological terms. Where Matthew says “then,” as translated into English, Luke simply connects using the word “and.” The same is true from passage to passage in Luke’s gospel. In literal terms, Matthew indicates the three temptations happened in a certain order. Luke simply indicates that they happened. Another possibility is that Satan made similar temptations to Christ during the forty days, and Matthew’s account focuses on the final, strongest versions of those tests.

Another criticism raised against this moment is the idea of Jesus seeing “all the kingdoms” of earth at once. This has been called either an absurdity or evidence that New Testament writers believed in a flat earth. The more reasonable explanation is that Satan is showing Jesus a vision. Taking Jesus to a high place would be part of the temptation’s dramatic nature.

This temptation is about raw power and prestige. What Satan offers is the classic “selling one’s soul” in exchange for worldly influence (Luke 4:6–7). Christ will reject this temptation, as well (Luke 4:8).

Verse 6. and said to him, “To you I will give all this authority and their glory, for it has been delivered to me, and I give it to whom I will.

Scripture records one—and only one—incident where an individual is promised earthly prosperity in return for worship. This is that moment, and the one making the offer is Satan. God has made unconditional promises to individuals, and conditional agreements with nations. He also allows for cause and effect. Yet He never promises worldly wealth, health, victory, or power to those who follow Him. Those who suggest otherwise—peddlers of the so-called “prosperity gospel”—are liars and frauds (1 Timothy 6:5; 2 Peter 2:1–3), echoing the words of the Devil himself.

Satan has taken Jesus to some high place, heightening the drama of these temptations (Luke 4:1–5). There, Jesus is shown the kingdoms of earth, likely in a vision. Here, Satan points out that he has been given power and authority on earth (2 Corinthians 4:4; John 12:31; Revelation 13:2). As the next verse indicates (Luke 4:7), the Devil is offering to grant Jesus immense authority in exchange for worship.

In a literal sense, Satan is tempting Jesus to ignore God, to take power on His own terms. This is also the lure of seeking immediate, easier success instead of godly, eternal reward. It is the temptation to “short-cut” God’s plan. Jesus could skip the suffering of the cross and take kingship over the world right now. This also appeals to human arrogance, by giving Jesus a way to think He, not God the Father, is responsible for gaining authority.

Jesus will once again cite Deuteronomy as He rejects this temptation (Luke 4:8; Deuteronomy 6:13). He will wait for God’s timing, and follow God’s plan, even if that means walking a path to crucifixion (Philippians 2:8).

Verse 7. If you, then, will worship me, it will all be yours.”

A common claim from false teachers is that God’s desire for His followers is that they be wealthy, healthy, successful, and victorious in this life. This is the “prosperity gospel,” which is no gospel at all (Galatians 1:8). The Bible records only one moment when an individual is offered prosperity in exchange for worship: when the Devil uses it as a temptation against Jesus Christ (Luke 4:5–6). Those who claim faith, donations, prayer, or other acts of piety will guarantee victory in some earthly concern are borrowing words from Satan.

Satan was given tremendous control over the fallen world (2 Corinthians 4:4; John 12:31; Revelation 13:2). In this temptation, he offers to give that power to Jesus in exchange for worship. This would allow Jesus to gain absolute earthly authority while avoiding the terrible experience of the cross (Philippians 2:8). As in other temptations, Jesus will cite Scripture (Luke 4:8; Deuteronomy 6:13) and resist. He will not attempt a shortcut around God’s will, nor take what He has not yet been given by God.

Verse 8. And Jesus answered him, “It is written, “‘You shall worship the Lord your God,and him only shall you serve.’”

Christ responds to Satan’s offer of earthly power in exchange for worship (Luke 4:5–7). As in the other cases, Jesus quotes Scripture and resists the temptation. Instead of taking earthly authority now, avoiding the suffering of the cross, Jesus chooses to obey God and wait for all things to be given in their due time (Philippians 2:8).

Jesus’ citation here is from Deuteronomy 6:13. In that book, Moses repeats much of Israel’s history. He recounts the commands and lessons given to them by God. Among those are commands to remember and to trust. In the passage to which Jesus refers, Moses reminds Israel that it was God—and God alone—who rescued them from slavery in Egypt. To ignore that salvation and pursue other gods would be a heinous sin.

Satan’s temptation of Jesus, in this case, is to do exactly that: to “forget” God and serve some other master. The bait of this temptation is the allure of an easier, “better” life. Jesus knows that this offer is not only a lie, but also pointless. He’s been promised all those things, anyway, so long as He follows the Father’s will. In the same way, Christians should resist the lies of “prosperity preachers” and earthly sins; God has promised us reward and happiness far beyond that in heaven (1 Corinthians 9:24; Colossians 3:23–24).

Verse 9. And he took him to Jerusalem and set him on the pinnacle of the temple and said to him, “If you are the Son of God, throw yourself down from here,

In this temptation (Luke 4:1–8), Satan simultaneously challenges Jesus in two ways. The tallest spot of the temple in Jerusalem was about 15 stories above the plaza below. To the ground, it was possibly 30 stories—or about 90 meters. The act of throwing Himself from a height would “force” God to make good on His promises (Luke 4:10–11). Being in a public place, it would also be a dramatic, crowd-pleasing expression of power. That would clearly reveal Jesus as the Christ to all of Israel, and the world. As with the temptation to worship Satan in exchange for power, this would mean short-cutting God’s plan.

Satan will also use a tactic employed by false teachers even today, which is the twisting of God’s written Word. Jesus has been responding to Satan’s attacks with references to Scripture. To enhance this temptation, Satan will directly quote from the Old Testament (Luke 4:10–11). Of course, his reference is deliberately taken out of context and misapplied. As is the case with material wealth and prosperity, misusing God’s promises is a favorite tactic of evil.

Verse 10. for it is written, “‘He will command his angels concerning you,to guard you,’

Jesus and Satan are at the highest point of the temple in Jerusalem (Luke 4:9). This was likely 30 stories, or about 90 meters, above the surrounding ground. The Devil (Luke 4:1–8) suggests Jesus should deliberately jump, which would force God to provide a supernatural rescue. This would immediately reveal Jesus as Christ to the entire world. It would also short-cut God’s plan to redeem mankind through the cross.

In other moments, Jesus responded to temptation with references to the book of Deuteronomy. Satan is also able to quote Scripture. This statement, continued in the next verse (Luke 4:11) comes from Psalm 91:11–12. Taken out of context, this seems to suggest God is obligated to protect Jesus from all physical harm, no matter what He does. As with His other tests, Jesus properly responds by rejecting sin and choosing to trust in God’s timing (Luke 4:12). Christ doesn’t suggest that God would abandon Him—only that it would be wrong to challenge God, as if daring Him to break His promises.

Verse 11. and “‘On their hands they will bear you up,lest you strike your foot against a stone.’”

This continues a quote from Scripture, spoken by Satan himself. After Jesus responds to other temptations by citing the Bible, the Devil uses manipulated, out-of-context quotes of the Old Testament. Here, he suggests that if Jesus deliberately jumps from the top of the temple complex (Luke 4:9–10), God’s promise means He will be spared.

Of course, none of God’s promises come outside the context of His will. The reference cited by Satan (Psalm 91:11–12) doesn’t mean God-followers can act carelessly. Jesus will respond as He does all other temptations: He commits to following God’s timing, and again references Scripture which truly addresses this situation (Luke 4:12; Deuteronomy 6:16). Jesus won’t deny that God would have intervened; He rejects the idea of presuming on God’s will.

In rejecting this temptation, Jesus will refuse to “test” God by arrogantly telling Him how He should act. He won’t skip the suffering of the cross by prematurely revealing Himself as Messiah to the entire world.

Verse 12. And Jesus answered him, “It is said, ‘You shall not put the Lord your God to the test.’”

Satan has been tempting Jesus in a moment of hunger and loneliness (Luke 4:1–8). These enticements vary, but all center on Jesus stepping away from God’s will in favor of something easier, quicker, or more comfortable. Christ resisted all such attempts. He submitted to God the Father and cited Scripture. In one of the temptations, the Devil himself quoted the Bible, twisting the words and their context (Luke 4:9–11). His suggestion was for Jesus to jump off the highest point of the temple, claiming that God had promised to keep Him safe no matter what He did.

Once again, Jesus quotes from the Old Testament book of Deuteronomy. This reference closely follows the passage Jesus cited when refusing to worship Satan (Luke 4:8; Deuteronomy 6:13). The words are Moses’ reminder that God’s people ought not “put [Him] to the test” (Deuteronomy 6:16). Moses refers to an incident where Israel essentially “dared” God to let them die of thirst, rather than trust Him to provide for their needs (Exodus 17:1–7).

Had Jesus jumped, God would likely have spared Him, just as God provided for the stubborn Israelites. However, that act would have short-circuited the plan for mankind’s salvation (Matthew 16:21). Jesus doesn’t doubt that God would keep Him safe; rather, He trusts God the Father enough not to attempt to force His hand.

Verse 13. And when the devil had ended every temptation, he departed from him until an opportune time.

Scripture notes that Jesus experienced temptations: the enticement and draw of sin. Most of those would have been normal human experiences brought about by living in a fallen world. Beyond those, Luke has detailed intense, direct pressure from Satan, who tried to lure Jesus away from God’s will (Luke 4:1–12). Scripture also indicates that Jesus did not give in to temptations; further, it teaches that temptations, themselves, are not sin (Hebrews 4:15).

Christ’s faithful devotion to God and proper use of Scripture cause Satan to leave, apparently only directly challenging Jesus in the hours before His crucifixion (John 14:30; Luke 22:52–53). Parallel passages indicate Jesus recuperates from His ordeal with the help of angels (Matthew 4:11; Mark 1:13).

When Jesus returns from this wilderness experience, He will begin His public ministry. This starts with teaching in synagogues (Luke 4:14–15), and soon includes miraculous healings (Luke 4:40) and calling His first disciples (Luke 5:1–11).

Verse 14. And Jesus returned in the power of the Spirit to Galilee, and a report about him went out through all the surrounding country.

Jesus has recently endured forty days of fasting in the wilderness, including severe temptations from Satan himself (Luke 4:1–13). Shortly before then, He had been baptized by John the Baptist (Luke 3:21–22). Upon His return, Jesus sets to preaching and teaching (Luke 4:15). This results in a great deal of publicity and word-of-mouth news. Luke will detail how Jesus’ preaching is rejected in His hometown (Luke 4:16, 28–29).

Luke does not explicitly untangle the timeline involved. Ancient writers often grouped events by theme, rather than by time, unless the order of events was crucial to the message. Jesus’ public preaching begins shortly before John the Baptist is arrested by Herod (Luke 3:18–20; Mark 1:14). This is primarily in Judea, with Jesus returning to Galilee after John’s arrest (Matthew 4:12).

Context Summary
Luke 4:14–30 records the earliest days of Jesus’ public ministry. He begins teaching in synagogues before returning to His hometown of Nazareth. There, He reads a prophecy from Isaiah and claims that He has fulfilled it. When those familiar with Him imply that Jesus has no place making such claims, Jesus implies that God will send signs to Gentiles if Israel refuses to believe. This results in an uproar, though Jesus makes what seems to be a miraculous escape.

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

In typical ancient fashion, Luke lays out his information according to topic, rather than according to a strict timeline. Following Jesus’ wilderness temptation, He spent most of His early preaching time in Judea (Luke 3:18–20; Mark 1:14). After the arrest of John the Baptist, Jesus returned to the Galilee area (Matthew 4:12). This is the setting for this section of Luke’s gospel.

Jesus’ wisdom creates quite a stir in the area. His lessons at synagogues are widespread news (Luke 4:14). This pattern applies to most instances where Jesus teaches: varied combinations of amazement and outrage (Matthew 5:1; Mark 12:38–40; John 7:46). A noteworthy example is in His own hometown of Nazareth. There, the people will appreciate His wisdom but refuse to see Him as more than the child of Mary and Joseph (Luke 4:22). When Jesus tries to clarify His ministry, the hometown crowd responds with anger (Luke 4:28–30).

Verse 16. And he came to Nazareth, where he had been brought up. And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read.

Jesus’ early preaching was well-received (Luke 4:14–15). This will change when He arrives in His childhood home of Nazareth (Luke 2:39). Jewish people generally looked down on Nazareth because it housed a Roman regional military facility. References to those who lived there were often meant as insults or sneers (John 1:46). Prophecy indicated the Messiah would be born in Bethlehem (Micah 5:2), and He was (Luke 2:4–7). However, His earthly family raised Him in their hometown.

As a faithful, observant Jew, Jesus visited synagogues on the Sabbath day. In Sabbath services, various men would read portions of the Old Testament, then sit to begin speaking about what those Scriptures meant. This is the way Jesus approaches a passage in Isaiah (Luke 4:17–20). At first, His interpretation will be accepted (Luke 4:22). Unfortunately, when Jesus speaks about taking God’s message to Gentiles, the crowd turns on Him (Luke 4:28–30).

Verse 17. And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written,

In Jewish synagogues, men would stand to read a portion of the Old Testament, then sit to give their interpretation. Jesus is visiting the synagogue in His childhood hometown of Nazareth (Luke 2:39). Other towns in the area received His preaching with enthusiasm (Luke 4:14–15). The experience in Nazareth will not end well (Luke 4:28–30).

Jesus reads a portion of Isaiah which predicts the arrival of the Messiah: the Promised One (Isaiah 61:1–2). Very deliberately, Jesus recites the predictions about proclaiming good news and liberation, but stops before reading the portion about God’s vengeful judgment. This is consistent with the purpose of Jesus’ earthly ministry: to secure salvation, not judgment (John 3:16–18).

After reading, Jesus will declare that the prophecy is being fulfilled—in Him. As the hometown crowd reacts with skepticism, Jesus refers to God taking His message to the Gentiles. This triggers an immediate, angry reaction, and Jesus leaves to preach elsewhere (Luke 4:31).

Verse 18. “The Spirit of the Lord is upon me,because he has anointed meto proclaim good news to the poor.He has sent me to proclaim liberty to the captivesand recovering of sight to the blind,to set at liberty those who are oppressed,

This verse records Jesus reciting a part of the prophet Isaiah. When first written, Scriptures did not have chapter or verse divisions. When Jesus “finds” this portion of Scripture, He locates the passage by memory. As was custom, Jesus stands to read the text, then sits to give His interpretation (Luke 4:16, 20). Despite this being His hometown synagogue, the experience will not go as well as it has in other towns (Luke 4:14–15).

In this part of Isaiah (Isaiah 61:1–2), the “Anointed One” is said to come bringing good news, healing, and liberation (Matthew 9:35; John 8:34–36). Jesus reads only what we would consider verse 1 of Isaiah chapter 61, along with the first sentence of what we consider verse 2. As soon as He sits, Jesus declares that the part of the prophecy He has just read is being fulfilled (Luke 4:21). Those aspects of Messiah’s mission are the purpose of his “first advent,” meaning His earthly ministry (Luke 9:2; John 3:16–18; Matthew 11:2–5). God’s completed judgment will happen at Christ’s “second advent,” as part of the end times (Revelation 19:11–16).

The themes of this prophecy are clearly seen in Jesus’ earthly ministry. He greatly emphasized His love for the poor and hurting (Matthew 5:3–12; Luke 14:13–14). He spoke of freedom from sin which only He could offer (John 10:10; Matthew 11:30). Only Jesus miraculously healed blindness (Matthew 12:22–23; Luke 18:35). Those oppressed by demons were rescued (Matthew 8:16).

Verse 19. to proclaim the year of the Lord ‘s favor.”

On a visit to His hometown, Jesus is reading aloud from the prophet Isaiah (Luke 4:16–18). The passage in question (Isaiah 61:1–2) predicts the earthly ministry of the “Anointed One,” also known as the Messiah. The prophecy speaks of care for the downcast (Matthew 5:3–12; Luke 14:13–14), freedom (John 10:10; Matthew 11:30), healing (Matthew 12:22–23; Luke 18:35), and rescue (Matthew 8:16). The phrase recorded here speaks of a celebratory announcement: that the time of God’s salvation has arrived.

Jesus stops reading after the first phrase of Isaiah 61:2. This relates to His interpretation: that this part of the prophecy is being fulfilled at that very moment (Luke 4:20–21). Isaiah’s prediction also speaks of Messiah bringing God’s righteous vengeance—but those prophecies will wait until Christ’s second coming (Revelation 19:11–16).

At first, the crowd will receive Jesus’ teaching with optimism (Luke 4:22). However, as He speaks of God extending grace to Gentiles, they will turn violent (Luke 4:28–30).

Verse 20. And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him.

In ancient Jewish synagogues, various men would stand to read a section of the Old Testament, then sit to give their interpretation. Jesus is visiting His childhood hometown of Nazareth and participating in this practice (Luke 4:16). His chosen passage was from Isaiah 61:1–2 (Luke 4:17–19). Jesus read the part of Isaiah’s prophecy explaining the positive aspects of Messiah’s work. However, He stopped reading before speaking about the judgment God would send. The reason for this choice becomes clear as Jesus gives His explanation (Luke 4:21).

When Christ began His public preaching ministry, it was met with an initially positive response (Luke 4:14–15). The people in this synagogue are likely anticipating Jesus’ words, looking forward to what He might say. At the same time, many of those present would have known Jesus during His childhood. They will struggle to accept that someone they know—a boy living in an obscure place—could be anything of importance (Luke 4:22).

Verse 21. And he began to say to them, “Today this Scripture has been fulfilled in your hearing.”

The Scripture Jesus has just read is from the prophet Isaiah (Luke 4:17–19). This included predictions of Messiah’s healing, rescue, and good news (Isaiah 61:1–2). The passage also describes God’s impending judgment on sin. However, Jesus stopped before reading that part. Now, after declaring God’s promise to send a saving, healing Anointed One, Jesus claims the prophecy is being fulfilled.

Jesus separates the work done by the Messiah in His first coming from the work done in His second coming. Jesus’ first arrival on earth was in humble circumstances (Luke 2:6–7), focused on securing salvation for mankind (John 3:16–18). His second coming will be in awesome power, focused on delivering God’s wrath on an evil world (Revelation 19:11–16).

The people will understand that Jesus means that He, Himself, is the fulfillment of this prophecy. Jesus is not simply declaring that the Savior is somewhere in the world. Rather, He implies that He is the One predicted by Isaiah. The people will react with a combination of amazement and skepticism (Luke 4:22). Much of this is due to knowing Jesus as a child—this is His hometown synagogue (Luke 4:16) and the people struggle to see Jesus as anything more than a poor Nazarene.

Verse 22. And all spoke well of him and marveled at the gracious words that were coming from his mouth. And they said, “Is not this Joseph ‘s son?”

A common English proverb says, “familiarity breeds contempt.” When we know a person—or think we know them—we tend to underestimate them. The longer we are around someone, the more willing we are to consider flaws and ignore strengths. In the case of Jesus’ hometown, this is exactly what happened (Luke 4:24; Matthew 13:57). The people appreciate the wisdom He displays but won’t fully embrace it.

Those who lived in Nazareth (Luke 4:16) during Jesus’ childhood, struggle to believe He’s anything special. His words are impressive (Luke 4:14–15). Still, their view of Him is that of a boy who grew up next to their own children. The remark about Jesus being Joseph’s son is actually a statement: this is “only” the boy we saw being raised by Joseph and Mary. Mark’s gospel expands on this statement (Mark 6:1–4). Some in Jesus’ era explicitly believed the Christ would appear as a mysterious, unknown man (John 7:27).

Before judging the Nazarenes’ skepticism too harshly, we should remember that Jesus’ own family also expressed doubt. His brothers teased Him about His ministry (John 7:3–5). At one point the family even assumed Jesus had gone insane and went to fetch Him (Mark 3:21). The gospel of John notes how often people struggled to believe someone with Jesus’ background could really be the Messiah (John 1:46; 6:42; 7:52). That doesn’t excuse their stubbornness, however. As the rest of this encounter shows, the Nazarenes will react aggressively when Jesus challenges their prejudices (Luke 4:28–30).

Verse 23. And he said to them, “Doubtless you will quote to me this proverb, ‘”Physician, heal yourself.” What we have heard you did at Capernaum, do here in your hometown as well.’”

Despite Jesus publicly demonstrating supernatural power, critics often challenged Him to perform “one more,” at their command, to prove His message (John 2:18; 6:30; Mark 8:11; Luke 11:16). Even today, such requests are generally insincere. Those who say, “God must prove Himself with a miracle,” will explain away whatever miracles they might see (Luke 11:15). Ignoring what’s obvious and demanding something more is a sign of stubbornness (Romans 1:18–20; John 5:39–40). It’s not surprising that both God the Father and God the Son typically decline such demands (Matthew 16:4).

Jesus is reacting to the skepticism of His hometown. He has claimed to be the fulfillment of Isaiah’s prophecy (Luke 4:16–21). In response, the people reply that He—Jesus—is nothing more than another Nazarene boy, like any other they have known (Luke 4:22; Mark 6:1–4). Sensing this resistance, Jesus knows exactly what will come next: a demand to see a miracle. They have heard about His prior miracles, as described in other gospels. Mark’s account of this incident implies Jesus had already performed a few healings in Nazareth (Mark 6:5). And yet, when He starts to challenge their beliefs, the people will want something even more spectacular.

His reply, beginning here, cuts off that objection before it can even be spoken. The expression “Physician, heal yourself,” is not exclusively about illness or injury. The point is that one claiming to have solved a problem ought to apply that solution to themselves, and those closest to them, before taking it to others. In this case, Jesus’ hometown neighbors are about to demand Jesus do the same dazzling works He’s done elsewhere.

Verse 24. And he said, “Truly, I say to you, no prophet is acceptable in his hometown.

When visiting His childhood home of Nazareth (Luke 4:15–21), Jesus made bold statements about His role as the Messiah. The people’s response was skeptical; they could only see Jesus as another ordinary, unimportant Nazarene (Mark 6:1–3). This inspires Jesus’ remark, which parallels the English proverb “familiarity breeds contempt.” The people assume that because they watched Jesus growing up, He must not be special. In their minds, the Messiah is supposed to be a mysterious, mystical figure (John 7:27). The person speaking now, to them, is merely the son of Mary and Joseph (Matthew 13:55).

Though the people are skeptical, they have been positive about Jesus’ teaching, so far (Luke 4:22). That will change drastically when Jesus points out that God will send His messengers to Gentiles when Israel refuses to listen (Luke 4:25–27). These Nazarene neighbors will become violently enraged (Luke 4:28–30).

Verse 25. But in truth, I tell you, there were many widows in Israel in the days of Elijah, when the heavens were shut up three years and six months, and a great famine came over all the land,

When Jesus arrives in His childhood hometown, the people struggle to believe He’s anything more than another common Nazarene (Luke 4:22; Matthew 13:55; Mark 6:1–4). Jesus points out that this is a common problem for mankind (Luke 4:24). His former neighbors are stubbornly skeptical, but not hostile—yet.

Here, Jesus begins to point out that Israel has not always listened to God’s messengers. When that happens, God sometimes sends those messengers to Gentiles (Luke 4:26–27). In Jesus’ era, there was a heightened sense of angst against non-Jews. This was mostly thanks to the Roman occupation of Jerusalem and Judea. As soon as Jesus implies that God is willing to speak to Gentiles just as much as the Jews, the crowd will attack Him in a rage (Luke 4:28–30). Paul, speaking in Jerusalem, would suffer a similar reaction when speaking well of Gentiles (Acts 22:21–22).

The example Jesus uses here is recorded in 1 Kings chapter 17. As explained in the next verse (Luke 4:26), during a severe drought, the prophet Elijah was sent outside of Israel to perform miracles (1 Kings 17:14–16; 22–24).

Verse 26. and Elijah was sent to none of them but only to Zarephath, in the land of Sidon, to a woman who was a widow.

This completes one of Jesus’ examples, begun in the prior verse (Luke 4:25). His childhood neighbors struggle to accept that He could really be the Anointed One of Isaiah’s prophecy (Luke 4:16–22). Jesus is pointing out that when God’s people stubbornly refuse belief, God may send His messengers to those outside of Israel.

The first example is that of Elijah: during a severe drought, God sent Elijah outside of Israel to perform miracles (1 Kings 17:14–16; 22–24). These occurred in the home of a widow, who was quite possibly a Gentile: a non-Jewish person. Elijah’s return to Israel and the end of the drought was miraculous, but the miracle was done to counter the prophets of Baal (1 Kings 18:20–40), who were then killed.

The second example Jesus mentions is that of Elisha and Naaman (2 Kings 5:1–14). Not only was Naaman a Gentile, but he was also commander of the army which had subjugated Israel. Yet God chose to heal Naaman, and not an Israelite, of leprosy (Luke 4:27). Both examples counter the assumption that a true prophet of God is obligated to perform miracles for his own, stubborn people (Luke 4:23).

Verse 27. And there were many lepers in Israel in the time of the prophet Elisha, and none of them was cleansed, but only Naaman the Syrian.”

Nazareth was Jesus’ childhood hometown (Luke 4:16–22). He has just told the people there that He is the fulfillment of Isaiah’s prophecy (Isaiah 61:1–2). The people are stubbornly skeptical since they perceive Jesus as just another ordinary Nazarene (Matthew 13:55; Mark 6:1–4). Jesus senses that the people are about to make the same request other critics do: to demand yet another miracle to prove His words (John 2:18; 6:30; Mark 8:11; Luke 11:16). Instead, Jesus points out their resistance and implies God will work elsewhere when Israel refuses to see the truth.

The first example given was that of Elijah (1 Kings 17:14–16; 22–24). He was sent outside Israel to perform two miracles during a severe drought and famine (Luke 4:25–26).

The second example, given here, is that of Elisha and Naaman. Naaman was the commander of the Syrian army, who had cruelly attacked Israel. Not only was he a Gentile—a non-Jewish person—he was a hated enemy of the people. Despite this, Naaman becomes the first person healed of leprosy. Rather than bringing a miraculous healing to an Israelite, God bestowed it on a hostile pagan (2 Kings 5:1–14).

Jesus’ reason for making these comments is to counter the people’s implied demand: that He perform the miracles He did elsewhere for them here, in Nazareth (Luke 4:23). At this time in Israel’s history, they were brutally oppressed by the Gentile Roman Empire. Any hint that God would look favorably on Gentiles was met with resistance or even violence (Acts 22:21–22). This is exactly what happens here in Nazareth (Luke 4:28–30).

Verse 28. When they heard these things, all in the synagogue were filled with wrath.

After reading from the book of Isaiah (Luke 4:16–20), Jesus indicates Himself as the fulfillment of that prophecy (Luke 4:21–22). The people react with skepticism. Sensing they will demand a miraculous sign, Jesus points out that God will use miracles for Gentiles and withhold them from Israel when Israel is stubborn (Luke 4:23–27). At this time, Israel was harshly oppressed by the Roman Empire. The people’s angst meant any hint that Israel’s God could love Gentiles was met with resistance (Acts 22:21–22).

Even in Jesus’ own hometown, the reaction is swift and violent. The people listening to Him are enraged. They will drag Jesus out of the synagogue and attempt to throw Him off a nearby cliff (Luke 4:29–30).

Verse 29. And they rose up and drove him out of the town and brought him to the brow of the hill on which their town was built, so that they could throw him down the cliff.

The people of Nazareth are reacting violently to Jesus’ suggestion that God would favor Gentiles—non-Jewish persons—with miracles instead of Israel herself. Jesus cited examples, including those of Elijah and Elisha where exactly such a thing happened (Luke 4:23–27). This was His response to the Nazarenes’ skepticism about His role as Messiah (Luke 4:16–22). Having been humiliated by Rome, Jews of that era were especially bitter about the Gentile world (Acts 22:21–22). When Jesus implies that God will speak to Gentiles instead of Israelites, the response is violent (Luke 4:28).

What the people attempt to do here might have been part of the process of stoning (Leviticus 20:2; John 10:33). The simplest form of stoning was simply for a mob to throw large rocks at the person until they died. Over time, Israel took on the step of dropping the victim from a modest height first. This would begin the process and make lethal strikes with rocks, from above, easier. Whether or not the people were attempting to stone Jesus, or simply murder Him by throwing Him off a cliff, makes no real difference.

This attempt on Jesus’ life will fail (Luke 4:30). In the several instances where angry crowds tried to kill Jesus, He miraculously escaped (John 8:59; 10:39). Only when His determined time had come did He allow Himself to be taken (Matthew 26:45–47).

Verse 30. But passing through their midst, he went away.

Jesus’ earthly ministry was meant to lead Him to death on a cross (Philippians 2:8; Matthew 16:21). Prior to that moment (Matthew 26:45–47), Jesus would not allow Himself to be killed by hostile crowds. John’s gospel records a few incidents where Jesus makes what appears to be a miraculous escape (John 8:59; 10:39). Here, Luke records a moment that strongly appears to be supernatural. The crowd was able to force Jesus out of the synagogue, but then He “[passed] through” that same crowd.

The reason for the mob’s attack was Jesus’ claim that God would favor Gentiles with His truth (Luke 4:25–27). This was part of Jesus’ answer to the skepticism of His childhood neighbors in Nazareth (Luke 4:16–22).

Verse 31. And he went down to Capernaum, a city of Galilee. And he was teaching them on the Sabbath,

Luke frequently begins segments of his gospel with a Greek word most often translated as “and.” This doesn’t necessarily imply the same thing as words such as “then,” or “afterward.” It can mean something happening later in time, but in many instances, it does not. That means when Luke introduces a new segment of this gospel with the word “and,” it shouldn’t be seen as a direct statement about the order of events. This helps explain why similar events in the four Gospels are not in identical order in all books.

In this case, the last passage described Jesus’ disastrous visit to His childhood hometown (Luke 4:16). That ended with a mob trying to throw Him off a cliff (Luke 4:28–30). Whether this section describes where Jesus went from there, or gives more detail about His preaching prior to His return to Nazareth, is not clear.

Jesus’ pattern during this phase of His earthly ministry is to participate in Sabbath meetings in the local synagogue, teaching and preaching, as well as performing acts of healing.

Context Summary
Luke 4:31–44 contains examples of Jesus healing as He teaches in Capernaum. These events include exorcising demons and curing diseases. Jesus’ work is so popular that He finds it hard to be alone; the people demand He stay and continue. However, His mission includes other cities and towns. Jesus leaves to preach elsewhere, and the next passages record His calling of the disciples.

Verse 32. and they were astonished at his teaching, for his word possessed authority.

A hallmark of Jesus’ teaching is His “authority.” On several occasions, the Gospels record those who heard Jesus speak making special mention of this. That Jesus spoke with authority, in part, would mean an attitude of confidence and ease—He was not hesitant or insecure. It also speaks to the way in which He phrased His teachings (Matthew 7:29; Mark 1:22). Speakers of that era would refer to prior scholars when making certain pronouncements, as a way of establishing the authority of their words. In contrast, Jesus clearly claimed this wisdom as His own.

Luke notes the authority displayed in Jesus’ teaching immediately before noting one of the ways in which Jesus proved that authority was legitimate: miraculous power. Jesus will supernaturally heal a demon-possessed man (Luke 4:33–34). The people will make the connection between Jesus’ words and His miracles as evidence that His message is from God (Luke 4:36).

Verse 33. And in the synagogue there was a man who had the spirit of an unclean demon, and he cried out with a loud voice,

A hallmark of Jesus’ earthly ministry was supernatural healing, including freeing people from the influence of demons. Those who heard Him speak noted the authority in His words and His delivery (Luke 4:32; Matthew 7:29; Mark 1:22). When Jesus displayed miraculous power, it served as evidence that His message was truly from God (John 10:25).

The man mentioned here is possessed by a demon. Luke refers to this as “the spirit of an unclean demon,” literally pneuma daimoniou akathartou. Commentators differ on why Luke specifies that the demon is “unclean.” Some suggest he is indicating a particular type of spirit, or one focused on a certain kind of affliction. Others believe that Luke is clarifying to his mostly-Gentile audience that this is an evil spirit—not one of the benevolent spirits in which many Greeks believed.

When it encounters Jesus, the demon will react in fear and loathing, only to be cast out (Luke 4:34–35).

Verse 34. “Ha! What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are — the Holy One of God.”

This verse begins with a simple exclamation in Greek: Ea! This is somewhat like English shouts of “Oh!” or “Ahh!” In this context, one could imagine a person shaking their head and waving their hands, as if brushing something away. This is why some translations render the demon saying, “leave us alone!” The spirit’s immediate reaction to Jesus (Luke 4:31–33) is a desire that He would go away.

Luke’s phrasing here uses a plural word: the demon does not say “me” or “I,” but specifically says “us.” That might mean there is more than one demon involved (Mark 5:9). It might be the demon speaking on behalf of itself and the possessed man. Or this might be a reference to the entire realm of evil spirits—asking what Jesus plans to do with the demons who are in the world.

Beyond mentioning Jesus by name, the demon refers to Him as “the Holy One of God.” This echoes the prediction made by Gabriel to Mary before Jesus was born (Luke 1:35). It matches Peter’s description of Him (John 6:69). The person to Whom this evil spirit speaks is both fully human (Acts 19:15), as well as God the Son (James 2:19).

Verse 35. But Jesus rebuked him, saying, “Be silent and come out of him!” And when the demon had thrown him down in their midst, he came out of him, having done him no harm.

Jesus’ teaching demonstrated authority: a sense of confidence as well as truthfulness (Luke 4:31–32). Another means Jesus used to prove His message was from God was miracles. In this case, Jesus is speaking with a demon-possessed man in a synagogue (Luke 4:33–34). The demon recognizes Jesus both as a man and as God the Son, reacting in fear.

The possessed man’s rescue comes through Jesus’ harsh, cutting command to the evil spirit. Not only does Jesus demand the demon leave the man, but He also commands silence. In part, that might be Jesus ordering the demon not to proclaim Him as the Christ (Luke 4:41). In certain contexts, Jesus downplayed His role as the prophesied Messiah—knowing the people were prone to misinterpreting His mission and expecting an overthrow of Rome (John 6:14–15). This seems to be one of those cases. Jesus seems especially firm about not letting evil spirits be the ones to proclaim Him. Paul, as well, would work to silence such a message coming from demonic lips (Acts 16:16–18).

The spirit’s exit is dramatic. The man is “thrown down,” falling to the ground in a faint or seizure. As Luke, the physician (Colossians 4:14) notes, the man is not damaged by this exorcism. The people who witness the event will be impressed (Luke 4:36) and tell others what they have seen (Luke 4:37).

Verse 36. And they were all amazed and said to one another, “What is this word? For with authority and power he commands the unclean spirits, and they come out!”

The people reacting here are those who witnessed Jesus exorcize a demon from a man in the synagogue in Capernaum (Luke 4:31–34). Jesus sharply commanded the spirit, which left the possessed man after a minor seizure or fainting spell (Luke 4:35). The same people who noted the moral and intellectual authority of Jesus’ teaching are now amazed at the spiritual power of His presence.

Luke’s Greek phrasing connects the people’s amazement to the immediate effect of Jesus’ words. What impresses the crowd is that Jesus’ command—His spoken rebuke—so powerfully impacted the demon (Matthew 8:26–27). Jesus did not engage in a long ritual. He did not plead with the demon or perform a pagan ritual. He commanded the spirit, on His own authority, and it was compelled to obey.

This impressive act will generate much news about Jesus in the surrounding area (Luke 4:37).

Verse 37. And reports about him went out into every place in the surrounding region.

Luke noted, earlier, that Jesus’ preaching and healing made a great impact on the region of Galilee (Luke 4:14–15). His teaching was impressive (Luke 4:22). It demonstrated confidence and assurance, with the tone of someone speaking from their own first-hand wisdom (Luke 4:31–32). Jesus further demonstrated His divine power through miracles. One example was the healing of a man in the synagogue in Capernaum (Luke 4:33–35). Those who witnessed this exorcism noted that Jesus was able to remove the demon with a single command (Luke 4:36).

As news spreads, Jesus will have the opportunity to heal many more people (Luke 4:40). Before long, He will seek rest from the constant crowds (Luke 4:42) and adapt His speaking venues to accommodate more people (Luke 5:1–3).

Verse 38. And he arose and left the synagogue and entered Simon ‘s house. Now Simon ‘s mother-in-law was ill with a high fever, and they appealed to him on her behalf.

The man mentioned here, Simon, is the apostle Peter (Mark 3:16; John 1:42). This verse confirms that he was married (1 Corinthians 9:5).

Modern readers often struggle with ancient writing and its lack of direct, linear storytelling. Even those bible writers who explained history typically grouped events by topic, not necessarily by time. In this case, Luke mentions Jesus visiting the home of Simon Peter and Andrew (John 1:40; 6:8) before explaining how He came to call them as disciples. Whether this visit happened earlier or later than the disciples’ call is not explicitly clear. In contrast, Luke’s reference to the synagogue (Luke 4:33) implies that event happened directly before this one.

Luke is referred to as a “physician” (Colossians 4:14), which helps to explain his notable interest in Jesus’ healing miracles. Luke pointedly notes the woman was gravely ill. The phrase translated “high fever” uses the root word megas, implying something great, large, or intense. This is not simply a minor cold.

Verse 39. And he stood over her and rebuked the fever, and it left her, and immediately she rose and began to serve them.

When Jesus was teaching, listeners noted the authority of His wisdom (Luke 4:22). They saw the same reflected in His verbal commands to a demon, who was compelled to obey (Luke 4:35–36). Here, Jesus has been asked to help Simon Peter’s (Mark 3:16; John 1:42) mother-in-law (Luke 4:38). Once again, Jesus speaks with commanding power, and the result is instantaneous, complete healing. Matthew records this event, mentioning only that Jesus touched the woman (Matthew 8:14–15).

In the prior verse, Luke used Greek terminology implying this woman’s fever was extreme. She is not suffering from a common cold; it’s a serious illness. Another indicator of her suffering is that she was bedridden, unable even to extend hospitality to guests. In ancient culture, polite treatment of visitors was extremely important. The fact that the healed woman immediately begins serving guests is not surprising.

The instantaneous and complete nature of this healing also helps distinguish “real” miracles from sideshow tricks and cynical con artists. Jesus did not affect a minor change, or a gradual recovery. His words instantly changed the woman’s health: from bedridden to active in a moment. When God chooses to speak through a true miracle, the message will be clear and obvious.

Verse 40. Now when the sun was setting, all those who had any who were sick with various diseases brought them to him, and he laid his hands on every one of them and healed them.

This takes place at the home of Simon (Luke 4:38), also known as Peter (John 1:42; Mark 3:16). Jesus has just healed the mother of Peter’s wife—instantly curing her of a drastic fever (Luke 4:39). His teaching and preaching apparently have already attracted attention, and this most recent event adds to the publicity.

Luke mentions the setting sun, and the great number of people being helped by their loved ones to visit Jesus. Just before coming to Peter’s home, Jesus was in the synagogue on the Sabbath day (Luke 4:31–37). There, He healed a demon-possessed man. Afterwards, He was in Peter’s home. According to traditional interpretations of the Old Testament, carrying the sick on a Sabbath day would have been illegal. Once the sun set, the next day began, and people were free to work.

Matthew also notes this gathering of the sick and demon-oppressed (Matthew 8:16–17). This incident is one of the few times Scripture explicitly says that Jesus healed every person in that setting (Matthew 12:15). At other times, Jesus is said to heal every kind of disease (Matthew 9:35; Mark 1:34). In others, many people are healed as they touch or meet with Christ amidst the crowd (Mark 6:56; Matthew 14:36; Luke 7:21).

Verse 41. And demons also came out of many, crying, “You are the Son of God!” But he rebuked them and would not allow them to speak, because they knew that he was the Christ.

In the Gospels, Jesus takes two different approaches to publicity about His role as Messiah. In areas further from Jerusalem, or around more Gentiles, He is more open about being the Anointed One (John 4:25–26), though He doesn’t often tell people to spread that truth. In heavily Jewish areas, He is more reserved (Matthew 16:20), seemingly to avoid people overreacting and attempting to overthrow Roman control (John 6:15). This changes at the triumphal entry into Jerusalem: the intended moment when Messiah was to be announced to Israel (Matthew 21:8–9).

In almost all cases, however, Jesus works against being proclaimed by demons and evil spirits. Their statements are true—Jesus is “the Holy One of God” (Luke 4:34). The expelled demons mentioned here are not lying when they declare Jesus the Son of God (Matthew 4:3; Mark 1:1). What Jesus seems to be avoiding is confusion on the part of others. He doesn’t want the truth to be tainted, in the eyes of the world, through a connection to evil. Later, Paul will point out that even those with bad intentions can preach parts of the truth (Philippians 1:15–18). Even Paul, however, occasionally cut off demonic speech so it wouldn’t confuse those who needed to hear the gospel (Acts 16:16–18).

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Verse 42. And when it was day, he departed and went into a desolate place. And the people sought him and came to him, and would have kept him from leaving them,

As One with a fully human body, Jesus needed rest and refreshment as anyone would (Luke 5:16; Matthew 14:13). Then, as now, other people had a difficult time understanding this, let alone respecting it. Several incidents in the Gospels record Jesus moving away from crowds, only to be followed, even “pestered,” by throngs of people. That Jesus Himself recognized the need to recharge means we, as well, should embrace a biblical view of rest (Mark 6:31; Genesis 2:2–3). It should also inspire patience for pastors and other leaders, who are often unfairly expected to be “on the job” 24 hours a day, every day.

This moment also speaks to the difference between that which is “good,” and that which is “best,” in terms of ministry. Jesus could have done more miracles in that region. He could have stayed and taught longer. As good as that might have been, He had an even better purpose to fulfill (Luke 4:43).

Verse 43. but he said to them, “I must preach the good news of the kingdom of God to the other towns as well; for I was sent for this purpose.”

It would have been good for Jesus to stay in the area near Simon Peter’s home (Luke 4:38–41), teaching and healing. However, that is not the purpose for which God called Him. This verse is an example of the difference between “good” and “better,” or between “better” and “best.” In this earthly life, we are limited in time and resources. We cannot literally do everything for everyone. Part of spiritual maturity is knowing how and when to say “no” to good things, so we can focus on the “best things” to which we are called.

In this case, Jesus could not stay because He needed to spread God’s message to other areas. Remaining in one town to establish the gospel is noble. That’s a worthy calling, but it wasn’t Jesus’calling in that moment. His mission was to fulfill the will of God (John 5:36), which meant visiting other places and other people (Luke 19:10).

Verse 44. And he was preaching in the synagogues of Judea.

In the prior verse, Jesus explained why He could not stay in the area near Simon Peter’s home (Luke 4:38–42). His godly mission was to visit other places and other people. This meant traveling to different towns and synagogues to deliver the good news of God (Luke 4:14–15; Matthew 4:17).

The exact region in which Jesus preached, at this phase of His ministry, is not clear from this verse. Some manuscripts say “Judea,” implying the areas relatively close to Jerusalem. This same term might refer to the entire territory of Israel at that time. A few manuscripts indicate “Galilee,” north of Judea proper, and closer to the Sea of Galilee. In any case, Jesus is moving from place to place while healing and teaching.

End of Chapter 4.

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