Those who say
That there is
They questioned him.”
Προσελθόντες δέ τινες τῶν Σαδδουκαίων, οἱ ἀντιλέγοντες ἀνάστασιν μὴ εἶναι, ἐπηρώτησαν αὐτὸν
Luke said that some Sadducees (τινες τῶν Σαδδουκαίων), those who say that there is no resurrection (οἱ ἀντιλέγοντες ἀνάστασιν μὴ εἶναι), approached Jesus (Προσελθόντες δέ). They questioned him (ἐπηρώτησαν αὐτὸν). These Sadducees were another Jewish aristocratic group that was tied to the Temple. However, they did not believe in the bodily resurrection, like the Pharisees did. They said that there was no resurrection of the dead. Matthew, chapter 22:23, and Mark, chapter 12:18, are similar to this statement in Luke. Mark said that some Sadducees came to Jesus (Καὶ ἔρχονται Σαδδουκαῖοι πρὸς αὐτόν). They said that there was no resurrection of the dead (οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι). They too began to question Jesus (καὶ ἐπηρώτων αὐτὸν λέγοντες). Only Matthew had this explicitly happen on the same day (Ἐν ἐκείνῃ τῇ ἡμέρᾳ) as the discussion about the Roman coin. However, the other two gospel stories have it follow the discussion about the role of Caesar. Some Sadducees came to Jesus (προσῆλθον αὐτῷ Σαδδουκαῖοι). They did not believe in the bodily resurrection, since they said that there was no resurrection (λέγοντες μὴ εἶναι ἀνάστασιν). They too came to Jesus to question him (καὶ ἐπηρώτησαν αὐτὸν). What do think about life after death?
Jesus was teaching
In the Temple.
He was preaching
The good news.
The chief priests
And the Scribes
With the elders.”
Καὶ ἐγένετο ἐν μιᾷ τῶν ἡμερῶν διδάσκοντος αὐτοῦ τὸν λαὸν ἐν τῷ ἱερῷ καὶ εὐαγγελιζομένου ἐπέστησαν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς σὺν τοῖς πρεσβυτέροις,
Luke, along with the other synoptics has this confrontation between Jesus and the chief priests and the Scribes about the authority of Jesus. Luke said that one day it happened (Καὶ ἐγένετο ἐν μιᾷ τῶν ἡμερῶν), that Jesus was teaching the people (διδάσκοντος αὐτοῦ τὸν λαὸν) in the Temple (ἐν τῷ ἱερῷ). He was preaching the good news or evangelizing (καὶ εὐαγγελιζομένου). However, the chief priests (οἱ ἀρχιερεῖς), the Scribes (καὶ οἱ γραμματεῖς), with the elders or presbyters (σὺν τοῖς πρεσβυτέροις) came to him (ἐπέστησαν). This questioning of the authority of Jesus can be found in Matthew, chapter 21:23, and Mark, chapter 11:27, almost word for word. Mark said that when Jesus and his disciples again came to Jerusalem (Καὶ ἔρχονται πάλιν εἰς Ἱεροσόλυμα), Jesus was walking in the Temple (καὶ ἐν τῷ ἱερῷ περιπατοῦντος αὐτοῦ), not teaching as in Luke and Matthew. The chief priests or the high priests (οἱ ἀρχιερεῖς) and the Scribes (καὶ οἱ γραμματεῖς) with the presbyters or the elders (καὶ οἱ πρεσβύτεροι) approached Jesus (ἔρχονται πρὸς αὐτὸν). Matthew said that when Jesus entered the Temple (Καὶ ἐλθόντος αὐτοῦ εἰς τὸ ἱερὸν), the chief priests (οἱ ἀρχιερεῖς) or the high priest with the presbyters or elders of the people (καὶ οἱ πρεσβύτεροι τοῦ λαοῦ) approached him as he was teaching (προσῆλθον αὐτῷ διδάσκοντι). Matthew, however, did not mention the Scribes, but the other 2 gospel stories did. Have you ever approached someone as they were teaching?
A certain blind man
By the roadside,
Ἐγένετο δὲ ἐν τῷ ἐγγίζειν αὐτὸν εἰς Ἱερειχὼ τυφλός τις ἐκάθητο παρὰ τὴν ὁδὸν ἐπαιτῶν.
Luke indicated that as Jesus approached or was getting near to Jericho (Ἐγένετο δὲ ἐν τῷ ἐγγίζειν αὐτὸν εἰς Ἱερειχὼ), a certain blind man was sitting (τυφλός τις ἐκάθητο) by the roadside (παρὰ τὴν ὁδὸν), begging (ἐπαιτῶν). Jericho was about 16 miles northeast of Jerusalem and about 8 miles north of the Dead Sea. Jesus was getting closer to Jerusalem, but not quite there. Both Mark, chapter 10:46, and Matthew, chapter 20:29, have something similar, but with some differences. Luke has Jesus entering or approaching Jericho, not leaving it, as in Matthew and Mark, who said that Jesus had been in Jericho (Καὶ ἔρχονται εἰς Ἰερειχώ). However, Jesus was leaving Jericho (Καὶ ἐκπορευομένου αὐτοῦ ἀπὸ Ἰερειχὼ) with his disciples (καὶ τῶν μαθητῶν αὐτοῦ) and a large crowd (καὶ ὄχλου ἱκανοῦ), when this incident occurred. Mark is the only gospel writer that named this blind beggar Bartimaeus (Βαρτιμαῖος), the son of Timaeus, even with the name of his father (ὁ υἱὸς Τιμαίου). This Bartimaeus was a blind beggar (τυφλὸς προσαίτης), sitting by the way or the roadside (ἐκάθητο παρὰ τὴν ὁδόν). On the other hand, Luke only had an unnamed blind beggar, while Matthew had two unnamed blind beggars. Matthew also had Jesus and his apostles or disciples leaving Jericho (Καὶ ἐκπορευομένων αὐτῶν ἀπὸ Ἱερειχὼ). As usual a large crowd followed him (ἠκολούθησεν αὐτῷ ὄχλος πολύς). All indications are that they were on the way to Jerusalem. Have you ever seen a blind beggar?
Entered a village,
καὶ εἰσερχομένου αὐτοῦ εἴς τινα κώμην ἀπήντησαν δέκα λεπροὶ ἄνδρες, οἳ ἔστησαν πόρρωθεν
Only Luke has this story about the curing of the ten lepers, although Luke had Jesus cure a leper earlier in chapter 5:12-16, that can be found in the other synoptics, Matthew, chapter 8:1-4, and Mark, chapter 1:40-45. Luke indicated that Jesus entered a village (καὶ εἰσερχομένου αὐτοῦ εἴς τινα κώμην), where 10 lepers approached or met him (ἀπήντησαν δέκα λεπροὶ ἄνδρες). However, these lepers kept their distance (οἳ ἔστησαν πόρρωθεν). Leprosy was some kind of skin disease that was usually found among poor people. Today, there are about 2,000,000 people with leprosy or Hansen’s disease, mostly in India, Indonesia, and Brazil. The Greek word “λέπρας” used here is a broader definition of leprosy than just Hansen’s disease. Leprosy was a Jewish religious problem also. What to do about it was clearly defined in Leviticus, chapters 13-14. Leprosy in the wide sense was considered unclean and had religious connotations, since only a priest could declare a person clean, with a distinct ritual for cleansing the leper. As a leper, they were considered unclean and not fit to live in normal communal life. Thus, there were spiritual, physical, social, and religious implications with being a leper. Here there were 10 lepers in this village, so that they might have been a small leper colony. They approached Jesus, but kept their appropriate distance from him, since they were quarantined from being with other non-leper people. Have you ever met a leper?
“Now his elder son
Was in the field.
When he came,
He heard music
ἦν δὲ ὁ υἱὸς αὐτοῦ ὁ πρεσβύτερος ἐν ἀγρῷ· καὶ ὡς ἐρχόμενος ἤγγισεν τῇ οἰκίᾳ, ἤκουσεν συμφωνίας καὶ χορῶν,
This long parable story about the 2 sons can only be found in Luke, not in any of the other gospel stories. Luke indicated that Jesus said that the older or elder son (ἦν δὲ ὁ υἱὸς αὐτοῦ ὁ πρεσβύτερος) was in the field (ἐν ἀγρῷ) when his brother came back. As he approached the house (καὶ ὡς ἐρχόμενος ἤγγισεν τῇ οἰκίᾳ), he heard music (ἤκουσεν συμφωνίας) and dancing (καὶ χορῶν). Interesting enough, Luke once again was the only biblical writer to use these two words in his writings, συμφωνίας that means harmony of instruments or music, and χορῶν that means a dance, or dancing. The older or elder son had worked hard on the farm, while his brother went and spent his fortune on wine, women, and song. He knew nothing about the reconciliation of his brother and father. Are you sometimes out of the loop?
He poured oil
Then he put him
On his own animal.
He brought him
To an inn.
He took care of him.”
καὶ προσελθὼν κατέδησεν τὰ τραύματα αὐτοῦ ἐπιχέων ἔλαιον καὶ οἶνον, ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος ἤγαγεν αὐτὸν εἰς πανδοχεῖον καὶ ἐπεμελήθη αὐτοῦ.
Luke continued his unique story. Jesus said that this Samaritan went to or approached this wounded man (καὶ προσελθὼν), instead of crossing over to the other side of the road. He bandaged his wounds (κατέδησεν τὰ τραύματα αὐτοῦ) and poured oil and wine on them (ἐπιχέων ἔλαιον καὶ οἶνον). Apparently, oil and wine were like medicine to heal the wounds. Then he put him on his own animal (ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος), either a horse or a mule. He then brought him to an inn (ἤγαγεν αὐτὸν εἰς πανδοχεῖον). This Samaritan really took care of this wounded man (καὶ ἐπεμελήθη αὐτοῦ). This underclass Samaritan stepped up. He helped the wounded half dead man by the wayside. He apparently was ready for this kind of thing, because he had bandages, oil, and wine with him. He even was traveling with an animal, probably a mule. There was no mention of any animal with the priest or the Levite. Thus, we have the famous saying about Good Samaritans, based on this story, someone unrelated, who shows up and helps a person in need. This Good Samaritan story has become part of our contemporary secular cultural language. Thus, this story has reached beyond a pure religious context. However, the assumptions are always that the helping person was motivated by a higher calling. Have you ever been a Good Samaritan?
We saw someone
Casting out demons
In your name.
To stop him,
Does not follow you
Ἀποκριθεὶς δὲ ὁ Ἰωάνης εἶπεν Ἐπιστάτα, εἴδομέν τινα ἐν τῷ ὀνόματί σου ἐκβάλλοντα δαιμόνια, καὶ ἐκωλύομεν αὐτὸν, ὅτι οὐκ ἀκολουθεῖ μεθ’ ἡμῶν
Luke said that John (δὲ ὁ Ἰωάνης), one of the apostles, questioned Jesus (Ἀποκριθεὶς), calling him Master (Ἐπιστάτα). He said (εἶπεν) that they saw someone (εἴδομέν τινα) casting out demons (ἐκβάλλοντα δαιμόνια) in Jesus’ name (ἐν τῷ ὀνόματί σου). They tried to stop him (καὶ ἐκωλύομεν αὐτὸν), because he was not a Jesus follower with them (ὅτι οὐκ ἀκολουθεῖ μεθ’ ἡμῶν). There is something similar to this in Mark, chapter 9:38, but not in Matthew. Luke continued to follow the structure of Mark, who indicated that John, presumably John the son of Zebedee, approached Jesus. He called Jesus “teacher (Διδάσκαλε),” not Master (Ἐπιστάτα) as here in Luke. He said that they had seen someone casting out demons in the name of Jesus, who was not a follower of Jesus, like them. This unnamed exorcist was apparently not one of Jesus’ disciples. Perhaps he may have been originally one of Jesus’ disciples, but left this group. They tried to stop or prevent him from doing the exorcisms in the name of Jesus, precisely because he was not a fellow follower or disciple of Jesus. Do you think that someone can be a follower of Jesus without belonging to your Christian group?