Temptation in the wilderness
Luke 4:1–13FocusObedience through testing
Connection to the wholeJesus answers temptation with Scripture, resisting attempts to divert His mission before His Galilean ministry begins.
interpretation Luke 4:18
KJVThe 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,
Read it in context
The synagogue at Nazareth
Start reading at Luke 4:14 (Luke 4:14 to Luke 4:30).
An editorial reading unit, not a claim that the surrounding context stops here. Book background below applies to the shared passage; individual verses may need more specific explanation.
Jesus announces fulfilment from Isaiah, but the hearers' response turns hostile when His examples challenge their expectations.
- 4:14 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.
- 4:15 And he taught in their synagogues, being glorified of all.
- 4:16 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.
- 4:17 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,
- 4:18 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,
- 4:19 To preach the acceptable year of the Lord.
- 4:20 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.
- 4:21 And he began to say unto them, This day is this scripture fulfilled in your ears.
- 4:22 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?
- 4:23 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.
- 4:24 And he said, Verily I say unto you, No prophet is accepted in his own country.
- 4:25 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;
- 4:26 But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow.
- 4:27 And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.
- 4:28 And all they in the synagogue, when they heard these things, were filled with wrath,
- 4:29 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.
- 4:30 But he passing through the midst of them went his way,
Who
- Who wrote the book? Luke, the physician and companion of Paul, is the author identified by early church tradition for both Luke and Acts. Biblical references: Colossians 4:14; Philemon 1:24. Historical source: Irenaeus, Against Heresies 3.1.1; Anchor Bible Dictionary, Luke–Acts. traditionally held
- Who was present or being addressed in this passage? In the surrounding chapter context (Luke 4:1–4:44): Jesus faces the devil's temptations and teaches synagogue hearers in Nazareth and Capernaum; Simon's household and crowds also receive His ministry. stated in the text
- Who was the book written to? Theophilus is the named recipient, already instructed in the matters Luke recounts. Wider readers also benefit, but identifying Theophilus as a particular official or assigning him a precise biography goes beyond the available evidence. Biblical references: Luke 1:3; Luke 1:4. Historical source: Anchor Bible Dictionary, Luke–Acts. stated in the text
What
- What is the topic of this reading unit? The synagogue at Nazareth. Read Luke 4:14 through Luke 4:30 as a connected unit. interpretation
- How does it contribute to the book? Jesus announces fulfilment from Isaiah, but the hearers' response turns hostile when His examples challenge their expectations. interpretation
When
- When are the events or message set? The account connects events with named rulers and begins before Jesus' birth, continuing through His resurrection and ascension. Those narrative dates do not themselves date composition. book background
Where
- What is the book’s geographic setting? The narrative ranges through Judea and Galilee and gives sustained attention to the journey toward Jerusalem. book background
- Where does the context start? This passage sits in The synagogue at Nazareth (Luke 4:14 to Luke 4:30). Start reading at Luke 4:14. An editorial reading unit, not a claim that the surrounding context stops here. Book background below applies to the shared passage; individual verses may need more specific explanation.
How
- How does this book connect with Jesus Christ? Luke presents Jesus as the Saviour and records His explanation that the Scriptures concern His suffering and glory. Keep this broad claim alongside the particular passages He and the narrator actually connect. See Luke 2:11, Luke 19:10, Luke 24:26, Luke 24:27. interpretation
- How should this book guide our response? Attend to repentance, mercy, prayer, and faithful response. Identify who is being addressed in a parable or rebuke before applying it to someone else. interpretation
Cited: Luke 4:14, Luke 4:30, Luke 2:11, Luke 19:10, Luke 24:26, Luke 24:27
Who wrote it, and how we know
Luke, the physician and companion of Paul
From early tradition
What Scripture saysThe author writes in the first person to Theophilus and describes carefully investigating eyewitness accounts, but does not give his name.
Luke 1:1Luke 1:3
Early traditionEarly testimony, including Irenaeus and the Muratorian fragment, names Luke, the physician and companion of Paul.
What is debatedThe name is not in the text.
Old Testament prophecy and New Testament fulfillment
The notes distinguish explicit fulfillment statements from other explicit New Testament applications. They do not assume every detail of the surrounding prophecy has already been fulfilled.
The anointed proclamation of good news
NT explicitly identifies fulfillment
- Old Testament: Isaiah 61:1–2
- Old Testament: Isaiah 58:6
- New Testament: Luke 4:16–21 (current passage)
Jesus reads in the synagogue and says the Scripture is fulfilled in their ears. Luke's wording includes language corresponding to Isaiah 58:6 as well as Isaiah 61. Jesus' reading stops before Isaiah's day-of-vengeance phrase; this entry does not declare the whole chapter completed that day.
Related passages
- Spirit Ps 45:7 Isa 11:2-5 Isa 42:1-4 Isa 50:4 Isa 59:21
- anointed Ps 2:2,6 Dan 9:24 John 1:41 Acts 4:27 Acts 10:38
- to preach Luke 6:20 Luke 7:22 Isa 29:19 Zeph 3:12 Zech 11:11 Matt 5:3 Matt 11:5 Jas 2:5
- to heal 2 Chr 34:27 Ps 34:18 Ps 51:17 Ps 147:3 Isa 57:15 Isa 66:2 Ezek 9:4
- to preach deliverance Ps 102:20 Ps 107:10-16 Ps 146:7 Isa 42:7 Isa 45:13 Isa 49:9,24-25 Isa 52:2-3 Zech 9:11-12
- and Ps 146:8 Isa 29:18-19 Isa 32:3 Isa 35:5 Isa 42:16-18 Isa 60:1-2 Mal 4:2 Matt 4:16
- bruised Gen 3:15 Isa 42:3 Matt 12:20
Cross references from CrossReferences-org (CC BY 4.0).
Macro-Structure
See how this passage fits the chapter and the book.
Luke 4
The opening addresses Theophilus and explains the purpose of giving an orderly account so he may know the certainty of what he has been taught. Read the narrative as it moves from preparation for Jesus' birth to His resurrection and the promised witness.
Luke 1:1 Luke 1:3 Luke 1:4 Luke 24:47
FocusScripture and rejection
Connection to the wholeJesus announces fulfilment from Isaiah, but the hearers' response turns hostile when His examples challenge their expectations.
interpretation Authority in Capernaum
Luke 4:31–44FocusDeliverance, healing, and preaching
Connection to the wholeJesus' works display authority, yet He insists on preaching the kingdom in other cities rather than remaining with one receptive crowd.
interpretation Suggested literary divisions. Headings summarize the passage; they are not part of the biblical text.
Luke
The opening addresses Theophilus and explains the purpose of giving an orderly account so he may know the certainty of what he has been taught. Read the narrative as it moves from preparation for Jesus' birth to His resurrection and the promised witness.
Luke 1:1 Luke 1:3 Luke 1:4 Luke 24:47
The births and early years
Luke 1:1–2:52FocusPromise, praise, and preparation
Connection to the wholeThe birth announcements and childhood accounts locate Jesus' coming within God's promises and the expectations expressed by faithful witnesses.
interpretation The ministry prepared
Luke 3:1–4:13FocusJohn, baptism, and temptation
Connection to the wholeJohn's call to repentance, Jesus' baptism, the genealogy, and the temptation prepare the public ministry.
interpretation FocusAuthority, mercy, and recognition
Connection to the wholeTeaching and mighty works reveal Jesus' identity while He forms disciples and begins to explain His coming suffering.
interpretation The journey toward Jerusalem
Luke 9:51–19:27FocusFollowing Jesus on the way
Connection to the wholeThe extended journey gathers teaching about repentance, prayer, possessions, mercy, and readiness as Jesus approaches His death.
interpretation Jerusalem and the temple
Luke 19:28–21:38FocusVisitation, conflict, and watchfulness
Connection to the wholeThe entry and temple ministry bring confrontation and teaching about Jerusalem's distress and the need to watch.
interpretation Passion, resurrection, and commission
Luke 22:1–24:53FocusScripture fulfilled and witness prepared
Connection to the wholeJesus' death and resurrection are interpreted through Scripture, leading to the proclamation of repentance and remission of sins and the promise of power.
interpretation Suggested literary divisions. Headings summarize the passage; they are not part of the biblical text.