Luke indicated that Jesus told them to make up or settle their minds or hearts (θέτε οὖν ἐν ταῖς καρδίαις ὑμῶν), so that they did not have to prepare their defense ahead of time (μὴ προμελετᾶν ἀπολογηθῆναι). This is unique use by Luke of the term προμελετᾶν, that means to premeditate, meditate beforehand, or prepare. Equivalent passages to this can be found in Matthew, chapter 10:19, and Mark, chapter 13:11. 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). 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). It will be given to them (δοθήσεται γὰρ ὑμῖν) in that hour at that time (ἐν ἐκείνῃ τῇ ὥρᾳ) what they should say (τί λαλήσητε). Luke simply said that they were not to make any preparations for their defense. Would you like to be prepared before you went to court?
Luke indicated that they two disciples brought the colt to Jesus (καὶ ἤγαγον αὐτὸν πρὸς τὸν Ἰησοῦν). They threw their cloaks on the colt (καὶ ἐπιρίψαντες αὐτῶν τὰ ἱμάτια ἐπὶ τὸν πῶλον). They then set Jesus on the colt (ἐπεβίβασαν τὸν Ἰησοῦν). Both Matthew, chapter 21:7, and Mark, chapter 11:7, are similar. Mark said that the two disciples brought or led this colt (καὶ φέρουσιν τὸν πῶλον) back to Jesus (πρὸς τὸν Ἰησοῦν). They placed their outer garments, cloaks, or coats on this colt (καὶ ἐπιβάλλουσιν αὐτῷ τὰ ἱμάτια αὐτῶν). Then Jesus sat on the colt (καὶ ἐκάθισεν ἐπ’ αὐτόν). Jesus had an animal to ride on. In Matthew, they put their outer garments or coats on them (καὶ ἐπέθηκαν ἐπ’ αὐτῶν τὰ ἱμάτια). Then Jesus sat on them (καὶ ἐπεκάθισεν ἐπάνω αὐτῶν). This is where the two animals concept falls apart, since Jesus could not sit on two animals at the same time. Thus, the Mark and Luke stories and the prophet Zechariah are right about one young colt donkey, not a donkey and a colt. Jesus was ready for his grand entrance into Jerusalem. How would you prepare for a great entrance?
Luke indicated that Jesus stood still (σταθεὶς δὲ). He ordered them (ἐκέλευσεν αὐτὸν) to bring that blind man to him (ἀχθῆναι πρὸς αὐτόν). Both Mark, chapter 10:49, and Matthew, chapter 20:32, had something similar. Mark said that Jesus stopped or stood still (καὶ στὰς ὁ Ἰησοῦς) when he heard all this noise. In a saying that is unique to Mark, Jesus then said (εἶπεν) to his disciples that they should call Bartimaeus to him (Φωνήσατε αὐτόν). Then Jesus’ disciples called this blind man (καὶ φωνοῦσιν τὸν τυφλὸν). They told him to have courage or take heart (λέγοντες αὐτῷ Θάρσει) and get up (ἔγειρε,) because Jesus was calling him (φωνεῖ σε). Matthew simply stated that Jesus stopped or stood still (καὶ στὰς ὁ Ἰησοῦς) when he heard all this noise. In all three synoptics, Jesus stopped in his tracks and wanted to see this blind man or men who were calling out to him. Do you stop when someone calls out to you?
This parable story about the dishonest household manager or steward can only be found in Luke, not in any of the other gospel stories. Luke indicated that Jesus said to his disciples (Ἔλεγεν δὲ καὶ πρὸς τοὺς μαθητάς) that there was a rich man (Ἄνθρωπός τις ἦν πλούσιος). He had a manager of his affairs, a household manager, a steward, or a guardian (ὃς εἶχεν οἰκονόμον). Luke used this unique Greek word οἰκονομεῖν, meaning household manager. Although traditionally, he has been called a steward in English, household manager seems more correct. However, charges were brought to the rich man (καὶ οὗτος διεβλήθη αὐτῷ). This Greek word διεβλήθη is found once in the New Testament literature, only here in this story or parable of Luke. The word διεβλήθη means slander, complaint, or accusation. Someone had accused this manager of squandering or wasting this rich man’s property or possessions (ὡς διασκορπίζων τὰ ὑπάρχοντα αὐτοῦ). This rich man had a house manager taking care of his possessions. Apparently, it was reported to him, that his manager was not doing a good job and may have been taking some of his property. It is not exactly clear, but there were some problems. Have you ever had a problem with someone who was to manage something for you?
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?
Luke said that just then a man from the crowd shouted out (ἰδοὺ ἀνὴρ ἀπὸ τοῦ ὄχλου ἐβόησεν λέγων) “Teacher (Διδάσκαλε)!” He begged Jesus to look at his son (δέομαί σου ἐπιβλέψαι ἐπὶ τὸν υἱόν μου) who was his only child (ὅτι μονογενής μοί ἐστιν). Jesus and Luke had an affection for only children. This story of the man with the incurable son can be found in all 3 synoptic gospels, Matthew, chapter 17:15, Mark, chapter 9:17-18, and here in Luke, but there are minor differences in all 3 accounts. Mark said that it was someone from the crowd who spoke to Jesus, not a kneeling man as in Matthew. This man addressed Jesus as “Teacher (Διδάσκαλε),” like Luke, and not as “Lord (Κύριε)” as in Matthew. He had brought his son to Jesus because his son had a spirit that made him unable to speak. He was not immediately identified as an epileptic, but as a mute person. Matthew said that a man approached Jesus and knelt before him. Only Matthew has this man kneel in front of Jesus. Thus, this was a kneeling man, not someone from the crowd yelling out to Jesus. This man addressed Jesus as the Lord (Κύριε). He wanted Jesus to have mercy on his son, who was an epileptic, not mute. Epileptics were often considered to be possessed by the devil. Even today, we are still unsure of the exact cause of epilepsy seizures. This man’s son suffered very badly. He often fell into a fire and into water. Have you ever known a chronically sick child?
Luke said that a woman who was a sinner (καὶ ἰδοὺ γυνὴ…ἁμαρτωλός) in that town (ἦν ἐν τῇ πόλει) learned or knew (καὶ ἐπιγνοῦσα) that Jesus was reclining at table in the Pharisee’s house (ὅτι κατάκειται ἐν τῇ οἰκίᾳ τοῦ Φαρισαίου). She brought an alabaster bottle of oil, ointment, or Myron (κομίσασα ἀλάβαστρον μύρου). Her specific sin was not mentioned here, but she might have been a prostitute, since she was publically known in the town as a sinner by many of those there at this dinner party. However, she brought an elegant alabaster bottle of oil or Myron. There was a similar story with a sinning woman coming with a jar of oil in Matthew, chapter 26:6, Mark, chapter 14:3, and John, chapter 12:1, but within a different context, at Bethany and nearly right before the crucifixion of Jesus. John identified this woman as Mary, the sister of Lazarus. Some have identified this sinning woman as Mary Magdalene. Here Jesus was at the house of a Pharisee, when this woman also brought an alabaster oil bottle. Do you know any sinning women?
Luke has a simple statement compared to Mark and Matthew. He said that when these fishermen had brought their boats to land (καὶ καταγαγόντες τὰ πλοῖα ἐπὶ τὴν γῆν), they left everything (ἀφέντες πάντα). They followed Jesus (ἠκολούθησαν αὐτῷ). This is like Mark, chapter 1:19-20, or Matthew, chapter 4:19-20. There Jesus said to them to come and follow after him, since he was going to make them fishers of human people. They immediately left their nets and followed or accompanied Jesus, like an Israelite prophetic call, since Jesus had spoken directly to these two men. He issued an invitation that seemed like a command at the same time. They followed after Jesus, no matter what. Like the Hebrew prophets, their response was immediate, without any hesitation. They left their fishing nets, as both Simon Peter and Andrew, his brother, became disciples of Jesus. The other two brothers, James and John left both their boat and also their father Zebedee. However, in Luke, there was no mention of Andrew, the brother of Simon, or any direct formal call to these fishermen. The results were the same. There were either 3 or 4 new full disciples of Jesus.
Luke said that as the sun was setting (Δύνοντος δὲ τοῦ ἡλίου), all those who had any person who was sick with various kinds of diseases (ἅπαντες ὅσοι εἶχον ἀσθενοῦντας νόσοις ποικίλαις) brought them to Jesus. (ἤγαγον αὐτοὺς πρὸς αὐτόν). This would not have been the Sabbath, because the sun had set on the Sabbath. Jesus laid his hands on each of them (ὁ δὲ ἑνὶ ἑκάστῳ αὐτῶν τὰς χεῖρας ἐπιτιθεὶς) and so he cured them (ἐθεράπευεν αὐτούς). Luke concentrated on the sick people, emphasized healing. There are similar generic statements about healing sick and chasing out demons in Mark, chapter 1:32-33, and Matthew, chapter 8:16. Matthew emphasized the casting out of demons. Jesus cast out these demons with merely a word. At the same time, he also healed all the sick people around there, without indicating how this was done. Apparently, during biblical times, there were a lot of people who were possessed by the devil. Mark was the only one to mention that the whole city gathered at his door. Mark said that they brought to him all who had a sickness or were possessed with demons. Jesus was also a daring faith healer, since many saw the connection between both sickness and demonic evil spirit possession.
Luke said that Simeon, guided by the Holy Spirit (ἐν τῷ Πνεύματι), went into the Jerusalem Temple (καὶ ἦλθεν…εἰς τὸ ἱερόν). Then the parents of the child Jesus brought him into the Temple (καὶ ἐν τῷ εἰσαγαγεῖν τοὺς γονεῖς τὸ παιδίον Ἰησοῦν τοῦ ποιῆσαι αὐτοὺς) for the customary actions under the Law (κατὰ τὸ εἰθισμένον τοῦ νόμου περὶ αὐτοῦ). Unfortunately, there were no ordinary customs for the children, since the purification ritual was for the mother. It was rare for a mother to offer up her son to God. Normally, the 2 birds were sufficient as an offering for the first-born male child. Nevertheless, Simeon was there in the Temple when Mary, Joseph, and the child Jesus came into the Jerusalem Temple.