Luke indicated that Jesus told (λέγων) these two disciples to go into the village ahead of them (Ὑπάγετε εἰς τὴν κατέναντι κώμην). They were to enter the village (ἐν ᾗ εἰσπορευόμενοι) and find a colt tied there (εὑρήσετε πῶλον δεδεμένον), that had never been ridden or that no man had ever sat on (ἐφ’ ὃν οὐδεὶς πώποτε ἀνθρώπων ἐκάθισεν). They were to untie it (καὶ λύσαντες αὐτὸν) and then bring it back (ἀγάγετε) to Jesus. Jesus wanted these two unnamed disciples to go into the village in front of them to get a tied up unbroken colt and bring it back to him. This sounded simple enough. Both Matthew, chapter 21:2, and Mark, chapter 11:2 are similar, but Matthew had a colt and a donkey, while Luke and Mark had merely a colt. Mark said that Jesus told the two unnamed disciples (καὶ λέγει αὐτοῖς) to go into the village that was just ahead of them (Ὑπάγετε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν). There immediately on entering the village (καὶ εὐθὺς εἰσπορευόμενοι εἰς αὐτὴν), they would find a colt tied up (εὑρήσετε πῶλον δεδεμένον). This was a colt that no person had ever ridden on before (ἐφ’ ὃν οὐδεὶς οὔπω ἀνθρώπων ἐκάθισεν). Jesus told these two unnamed disciples to untie it (λύσατε αὐτὸν) and bring it back to him (καὶ φέρετε). In Matthew, Jesus told the two disciples (λέγων αὐτοῖς) to travel into the village that was just ahead of them (Πορεύεσθε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν). There they would immediately find a donkey tied up (καὶ εὐθὺς εὑρήσετε ὄνον δεδεμένην) with a young colt next to it (καὶ πῶλον μετ’ αὐτῆς) also tied up. Jesus told these two disciples to untie (λύσαντες) both of them. Then they were to bring or guide them back to him (ἀγάγετέ μοι). Matthew alone spoke about the donkey and the colt, not just the colt. Otherwise, everything was pretty much the same in all three synoptic gospels. Apparently, Jesus and his disciples always traveled on foot or by boat, but never riding animals. Have you ever ridden on a donkey?
Luke uniquely has this comment of Jesus about the nobleman talking about his enemies (πλὴν τοὺς ἐχθρούς μου τούτους) who did not want him to be their king (τοὺς μὴ θελήσαντάς με βασιλεῦσαι ἐπ’ αὐτοὺς). He wanted them brought to him (ἀγάγετε ὧδε) so that they could kill them in his presence (καὶ κατασφάξατε αὐτοὺς ἔμπροσθέν μου). Once again, there is a unique word in Luke, κατασφάξατε, meaning to kill off, slaughter, or slay, that is not found in any of the other Greek biblical literature. This will be a bloodbath. This concludes the comments that were in verse 14, earlier in this chapter. There was nothing about this killing in Matthew, only the weeping and gnashing of teeth. Perhaps Luke combined two stories here. Do you punish people who do not like you?
This long parable story about the prodigal son can only be found in Luke, not in any of the other gospel stories. Luke indicated that Jesus said that the father of this returning prodigal son told his slaves to bring the fatted calf (καὶ φέρετε τὸν μόσχον τὸν σιτευτόν) and sacrifice or kill it (θύσατε). They were going to eat it (καὶ φαγόντες) and celebrate a feast (εὐφρανθῶμεν). The fatten calf was a specially fed young cow that was kept for eating at special occasions. Once again, Luke is the only biblical writer who used this term σιτευτόν, that means fattened calf, 3 times in this story. Let the good times roll! Do you like beef?
This long parable story about the prodigal son can only be found in Luke, not in any of the other gospel stories. Luke indicated that Jesus said that the father said to his slaves (εἶπεν δὲ ὁ πατὴρ πρὸς τοὺς δούλους αὐτοῦ) that they were to quickly bring out the best robe (Ταχὺ ἐξενέγκατε στολὴν τὴν πρώτην). They were to dress him with it (καὶ ἐνδύσατε αὐτόν). Then they were to put a ring on his hand or finger (καὶ δότε δακτύλιον εἰς τὴν χεῖρα αὐτοῦ) and sandals on his feet (καὶ ὑποδήματα εἰς τοὺς πόδας). Apparently, there were some slaves (δούλους) on this farm, besides the hired hands. The prodigal’s son father wanted him dressed up with a new robe, ring, and sandals. He no longer would be the poor prodigal lost sinner. Do you like to dress up?
Luke uniquely indicated that Jesus said that he came to bring or cast fire or judgment (Πῦρ ἦλθον βαλεῖν) to the earth (ἐπὶ τὴν γῆν). Jesus wished (καὶ τί θέλω) that this fire had already started or kindled (εἰ ἤδη ἀνήφθη). It appeared that Jesus wanted the judgment day to come sooner. He wanted the judgment of fire to come quickly. Fire was also a symbol of the Holy Spirit, purification, or presence of his love. Jesus wanted things to get going. Are you anxious about things to start?
Luke indicated that Jesus told his disciples that when they were brought before the synagogues (ὅταν δὲ εἰσφέρωσιν ὑμᾶς ἐπὶ τὰς συναγωγὰς), the rulers or the people in charge (καὶ τὰς ἀρχὰς), and the authorities (καὶ τὰς ἐξουσίας), they were not to worry or be anxious (μὴ μεριμνήσητε) about how they were to defend themselves (πῶς ἢ τί ἀπολογήσησθε) or what they would say (ἢ τί εἴπητε). Equivalent passages to this can be found in Mark, chapter 13:11, and Matthew, chapter 10:19. Matthew indicated that Jesus told his disciples not to worry or be anxious (μὴ μεριμνήσητε), when they were handed over (ὅταν δὲ παραδῶσιν ὑμᾶς) to these courts or tribunals. They should not worry about how or what they should say (πῶς ἢ τί λαλήσητε). Mark indicated that Jesus told his disciples not to worry beforehand or be anxious about what to say (μὴ προμεριμνᾶτε τί λαλήσητε), when they were handed over and brought to trial (καὶ ὅταν ἄγωσιν ὑμᾶς παραδιδόντες). Luke was more detailed in pointing out who and where they would be tried, both in the religious synagogues and before the Roman civic rulers and authorities. Are you open to listening to the Holy Spirit?
Luke indicated that Jesus said that the Father should not lead us or bring us (καὶ μὴ εἰσενέγκῃς ἡμᾶς) to the time of trial, probation, testing, or temptation (εἰς πειρασμόν). Once again there is a later Byzantine text that says that we should be delivered from the evil one. Matthew, chapter 6:12-13 was slightly different. Jesus said that we should ask the Father not to lead us into temptation or be tested in a trial (καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν). Finally, we should ask the Father to rescue or deliver us from painful evil or the evil one (ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ). Luke simply talked about a time of trial, or a testing time. There was nothing about being delivered from evil in Luke, except in the later Byzantine text. Luke did not have the other later addition about the kingdom and glory of God, even in a later Byzantine text. Do you like to be tested?
Jesus appeared to be exasperated with them. Luke indicated that Jesus answered by saying (ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν) that they were a faithless (Ὦ γενεὰ ἄπιστος) and perverted generation (καὶ διεστραμμένη). He wanted to know how many more days he would have to be with them (ἕως πότε ἔσομαι πρὸς ὑμᾶς)? How much longer would he have to put up with them (καὶ ἀνέξομαι ὑμῶν)? Finally, he said to the man to bring his son (προσάγαγε ὧδε τὸν υἱόν σου). The response of Jesus to the father of the incurable epileptic son can be found in all 3 synoptic gospels, Matthew, chapter 17:17, Mark, chapter 9:19, and here in Luke, almost word for word. Mark said that Jesus responded to them, as he called them out as a faithless generation. Almost in desperation, he wondered how much longer he was going to be with them and how much longer would he have to bear with them. He told them to bring the boy to him. Matthew said that Jesus reprimanded his disciples, as Jesus called them out as a faithless, corrupt, and perverse generation. He also wondered how much longer he was going to be with them and how much longer he had to put up with them. He told them to bring the boy to him. Have you ever been exasperated with certain people?
Luke said that these men could not find a way to bring him into the house (καὶ μὴ εὑρόντες ποίας εἰσενέγκωσιν αὐτὸν), because of the crowd (διὰ τὸν ὄχλον). Thus, they went up on the roof housetop (ἀναβάντες ἐπὶ τὸ δῶμα). They let the paralyzed man down (καθῆκαν αὐτὸν), still on his bed (σὺν τῷ κλινιδίῳ), through the tiles (διὰ τῶν κεράμων) in the middle of the crowd (εἰς τὸ μέσον), in front of Jesus (ἔμπροσθεν τοῦ Ἰησοῦ). Although Matthew, chapter 9:2, never mentioned this roof opening, Mark, chapter 2:4, said that they were not able to bring this paralytic to Jesus. Thus, they dug through or gouged out a hole in the roof, so that they let down the paralyzed man lying on his bed through this hole in the roof. This large crowd of people would have this paralyzed man on a bed come through the roof in the middle of the house. What a sight! As a little kid, this story really struck me. The story in Luke had a tile roof, while in Mark, it was like a mud roof.
Luke said that just then (καὶ ἰδοὺ), some men came carrying a paralyzed man on a bed or mat (ἄνδρες φέροντες ἐπὶ κλίνης ἄνθρωπον ὃς ἦν παραλελυμένος). They were trying to bring him into the house (καὶ ἐζήτουν αὐτὸν εἰσενεγκεῖν). They wanted to lay him before Jesus (καὶ θεῖναι ἐνώπιον αὐτοῦ). Mark, chapter 2:2-3, and Matthew, chapter 9:2, have something similar. Mark said that so many people gathered around Jesus’ house that there was no longer room or space for them there, not even in front of the door. Jesus was preaching the word to them. Only Mark mentioned that 4 men were carrying a paralyzed man. Matthew simply said that some people brought this paralyzed man to Jesus on a bed. They were trying to bring a paralyzed man for Jesus to cure him.