Jesus Who Taught and Proclaimed God’s Gospel

Through the Power of the Holy Spirit

“Jesus returned to Galilee in the power of the Spirit, and news about Him spread through the whole countryside. He was teaching in their synagogues, and everyone praised Him.” (Luke 4:14–15)

As I meditate on this passage, I wish to receive the grace that comes from reflecting on these words.

(1) First, as I meditated on Luke 4:14–15, I looked to see if there were similar accounts in Matthew and Mark. I found related passages in Matthew 4:12–17 and Mark 1:14–15 and meditated on them together, comparing some interesting aspects.

(a) First, in Luke 4:14 it says,

“Jesus returned to Galilee in the power of the Spirit…”

whereas Matthew 4:12 says,

“When Jesus heard that John had been put in prison, He withdrew to Galilee,”

and Mark 1:14 says,

“After John was put in prison, Jesus went into Galilee…”

When meditating on these together, I concluded that after Jesus was tempted by the devil in the wilderness (Luke 4:1–13), He heard that John had been arrested (Matt. 4:12), and then, “in the power of the Spirit” (Luke 4:14), He returned to Galilee.

(i) When I meditate on the phrase “returned to Galilee” (Luke 4:14), I am reminded of Matthew 3:13:

“Then Jesus came from Galilee to the Jordan to be baptized by John.”

From this, I see that Jesus was first in Galilee, then went to the Jordan to be baptized by John, and being “full of the Holy Spirit,” He returned from the Jordan and was led by the Spirit into the wilderness for forty days, where He was tempted by the devil (Luke 4:1–2). Afterward, He “returned to Galilee in the power of the Spirit” (v.14).

In other words, Jesus’ path was:
(1) from Galilee → (2) to the Jordan River → (3) to the wilderness → (4) and then back to Galilee.

As I meditate on Jesus’ path, one striking point in Luke 4:14—“Jesus returned to Galilee in the power of the Spirit”—is how it connects with Luke 4:1–2, where Jesus, “full of the Holy Spirit,” returned from the Jordan and was led by the Spirit into the wilderness to be tempted by the devil.
What stands out to me is the work and guidance of the Holy Spirit throughout Jesus’ journey. The Holy Spirit who led Jesus from the Jordan into the wilderness also led Him from the wilderness back to Galilee.

However, while Luke 4:1–2 simply says that Jesus was “led by the Spirit” into the wilderness, Luke 4:14 specifically says that He returned “in the power of the Spirit.” Why does Luke emphasize here “in the power of the Spirit”?

The Gospels often portray Jesus’ messianic ministry as being characterized by power (dynamis). Luke 4:14 says Jesus returned to Galilee “in the power of the Spirit.” Similarly, Luke 5:17 states,

“The power of the Lord was present for Him to heal the sick.”

Jesus’ miracles are frequently called “mighty works” (Matt. 11:20–23; Mark 6:2). Even the woman with the issue of blood felt that power had gone out from Him (Mark 5:30). The promise that some would see “the kingdom of God come with power” (Mark 9:1) foreshadows the Resurrection and Pentecost, confirming Jesus as the Messiah endowed with divine power.

In Luke 4:14, the Greek word for “power” is δυνάμει (dynamei)—the same word Luke uses in Acts 1:8:

“But you will receive power [δύναμιν, dynamin] when the Holy Spirit comes upon you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.”

The Book of Acts, which begins with this promise, continues to demonstrate the Spirit’s power—through the healing at the Beautiful Gate (Acts 3:12), the extraordinary miracles done through Paul (Acts 19:11), and the apostles’ bold testimony “with great power” (Acts 4:33). These signs confirmed the gospel, always pointing to the lordship of Christ.

While Luke emphasizes that Jesus returned “in the power of the Spirit,” Matthew and Mark note that He returned to Galilee after hearing that John had been arrested. Thus, Matthew and Mark focus on the historical cause—John’s imprisonment—whereas Luke highlights the spiritual cause—the Spirit’s power and leading.

This raises the question: What is the connection between John’s imprisonment and the Spirit leading Jesus to Galilee?
Mark 1:12 gives insight:

“Immediately the Spirit drove Him out into the wilderness.”

The phrase “drove Him out” indicates the Spirit’s dynamic leading. In the same way, the same Spirit dynamically led Jesus to Galilee when John was arrested, and Jesus responded to this divine leading with full and active obedience. This shows the perfect harmony between the will of Jesus and the will of the Spirit.

(b) Second, only Luke 4:14 mentions that “news about Him spread through the whole countryside.” What does this “news” refer to?

The Greek word for “news” is φήμη (phēmē), meaning a report, rumor, or reputation circulating among people. It implies the dynamic spread of spoken information that shapes public perception.

Luke 4:14 records that even before Jesus preached a single sermon in Galilee, His fame—empowered by the Holy Spirit—was already spreading, preparing hearts to receive Him.
Just as the Spirit used John the Baptist in the wilderness to prepare the way for the Lord (Luke 3:4), the same Spirit was now preparing people’s hearts through the spreading reputation of Jesus.

(c) Third, in Luke 4:15 it says simply that “He was teaching in their synagogues.”

But Mark 1:14–15 adds that He was “proclaiming the good news of God,” saying,

“The time has come, the kingdom of God has come near. Repent and believe the gospel.”

And Matthew 4:17 says,

“From that time Jesus began to preach, ‘Repent, for the kingdom of heaven is near.’”

From this, we see that after hearing of John’s imprisonment and returning to Galilee in the power of the Spirit, Jesus Himself began to proclaim in the synagogues the message:

“The time is fulfilled, and the kingdom of God is near; repent and believe the gospel.”

The phrase “the time is fulfilled” (Mark 1:15) uses the Greek καιρός (kairos), distinct from χρόνος (chronos), which refers to chronological time. Kairos means an appointed or opportune time—a decisive moment when God’s redemptive action occurs. Jesus had now reached the divinely appointed moment for the fulfillment of salvation.

The “gospel of God” refers to the good news that through faith in Jesus Christ, sinners receive forgiveness, eternal life, and entrance into the kingdom of God.

The central contents of this gospel are:

1. Salvation from sin – God sent Jesus to save humanity from sin and death.

2. The sacrifice of Christ – Jesus died on the cross for our sins.

3. Resurrection and eternal life – Jesus rose from the dead, and all who believe in Him receive forgiveness and everlasting life.

4. The Kingdom of God – Through Jesus, God’s kingdom has come among us and will be fully realized at His return.

“The kingdom of God” refers to the realm of God’s sovereign rule—not merely a physical place, but the dynamic reign of God already inaugurated through Jesus Christ and experienced by those who believe and obey Him. It encompasses both the present spiritual reign and the future consummation of God’s kingdom.

The key aspects of the kingdom include:

1. God’s rule – His sovereign reign in every realm, both spiritual and physical.

2. The ministry of Christ – Jesus proclaimed and embodied the kingdom through His life and works.

3. The people of the kingdom – The kingdom consists of those who submit to God’s rule; the Church is its visible expression and agent.

4. The “already” and “not yet” – The kingdom is already present through faith in Christ but will be fully realized at His return.

5. Fulfillment of God’s will – It is where God’s will is done on earth as in heaven; hence, hearing and obeying God’s word is essential.

The call to “repent” (Matt. 4:17; Mark 1:15) combines two ideas: remorse (悔) and transformation (改).
In Hebrew, the word is שׁוּב (shuv), meaning “to turn back” — a turning away from the wrong path toward the right one, marking a radical change of heart and values.
In Greek, the word is μετανοέω (metanoeō), from meta (“beyond” or “after”) and noeō (“to think”). Thus, it literally means “to change one’s mind.” Repentance is not mere regret but a complete transformation of one’s thinking, leading to turning away from sin.

To “believe the gospel” (Mark 1:15) means more than acknowledging facts; it means personally accepting Jesus Christ as Savior and Lord, submitting to His reign, and living according to His will. It involves a total-life commitment—intellectual, emotional, and volitional.

True faith includes:

• Accepting the truth about Christ’s death and resurrection.

• Turning from sin in repentance.

• Submitting to God’s sovereign rule.

• Trusting Christ with one’s whole being.

• Living out faith through obedience and transformation.

(d) Finally, Luke 4:15 concludes:

“He was praised by all.”

The Greek word for “praised” is δοξαζόμενος (doxazomenos), meaning “to glorify, extol, magnify, or celebrate.”
It denotes the act of ascribing honor, glory, and praise—ultimately reflecting the divine glory that extends from the Father to the Son, the Spirit, and redeemed humanity.

This verb appears 62 times in the New Testament, painting a unified theological picture:
God is glorified in His saving work; Christ is glorified through His obedience and exaltation; the Spirit glorifies Christ; and believers, both now and in the future, glorify God through transformed lives.

Thus, as Jesus went through the synagogues of the Jewish communities teaching with the power of the Holy Spirit, the authority and grace of His teaching deeply moved the people, evoking wonder, admiration, and praise.

Summary:
Jesus, filled with and empowered by the Holy Spirit, returned to Galilee after His baptism, temptation, and John’s imprisonment. Guided by the Spirit, He began His public ministry—proclaiming the gospel of God, calling people to repentance and faith, and revealing the kingdom of God with power. His words and works, full of divine authority, led many to glorify Him—marking the beginning of His Spirit-filled ministry as the Messiah.