Luke uniquely indicated that Jesus responded to these Pharisees (καὶ εἶπεν αὐτοῖς). Jesus told them to go tell that fox Herod (Πορευθέντες εἴπατε τῇ ἀλώπεκι ταύτῃ) that he, Jesus, was casting out demons (Ἰδοὺ ἐκβάλλω δαιμόνια) and performing cures (καὶ ἰάσεις ἀποτελῶ). He was doing this today (σήμερον), tomorrow (καὶ αὔριον), and on the 3rd day (καὶ τῇ τρίτῃ) until he finished his work (τελειοῦμαι). Earlier in Luke, there were comments about John the Baptist and Herod. Here, however, there is nothing about John the Baptist at all. This little unique saying in Luke had Jesus refer to Herod as a fox, either indicating that he was shrewd or trying to insult him. There was also an allusion to the 3rd day or the day of the Lord’s resurrection. Jesus had not yet finished his work in Galilee or Perea. Has anyone ever called you a fox?
Luke indicated that Jesus told these 70 disciples to heal the sick people (καὶ θεραπεύετε τοὺς ἐν αὐτῇ ἀσθενεῖς). There was no mention of casting out demons or evil spirits. They were to tell the people (καὶ λέγετε αὐτοῖς) that the kingdom of God (ἡ βασιλεία τοῦ Θεοῦ) had come near to them (Ἤγγικεν ἐφ’ ὑμᾶς). There was no exact equivalent to this passage in the other gospels. However, Matthew, chapter 10:8 said that the 12 apostles were to do what Jesus had been doing. They were to heal or cure the sick or ailing people. They were to raise up the dead, a difficult task. They were to cleanse the lepers, and cast out the demons. Since they had not paid to get this gift to be an apostle, so thus they should not receive any payment for their work as an apostle. They should give freely of their own time since this was not a money-making project. The idea of the kingdom of God coming near was also present in Matthew, chapter 10:7. There, Jesus wanted the 12 apostles to go and proclaim that the kingdom of heaven was at hand or near. This was exactly the same teaching as John the Baptist, word for word, as in Matthew, chapter 3:2. This connection of the message of John and Jesus was very strong in Matthew. Luke was more precise, since the kingdom of God was coming near, they ought to be alert. Do you think that the kingdom of God is close at hand?
Luke indicated that Jesus told them (εἶπεν δὲ πρὸς αὐτὸν Ἰησοῦς) not to stop (Μὴ κωλύετε) this exorcist who was casting out demons in the name of Jesus. Jesus said that whoever is not against them (ὃς γὰρ οὐκ ἔστιν καθ’ ὑμῶν) is for them (ὑπὲρ ὑμῶν ἐστιν). There is a similar statement to this in Mark, chapter 9:39-40, but not in Matthew. Mark indicated that Jesus told them not to stop or prevent this exorcist who used his name. Jesus said that no one who did a deed of exorcistic power in his name would be able to easily or readily speak evil of him, after what they had done. You were a friend until you became an enemy. If they were not against Jesus, then they must be for him. Do you think that anybody is really against you?
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?
Luke said that the 12 apostles departed (ἐξερχόμενοι δὲ). They passed through the various villages (διήρχοντο κατὰ τὰς κώμας), bringing the good news or evangelizing (εὐαγγελιζόμενοι) and curing diseases everywhere (καὶ θεραπεύοντες πανταχοῦ). There was something similar in Mark, chapter 6:13, but not in Matthew, where these 12 apostles carried out the dual functions of casting out demons and healing people. Mark always put a lot of emphasis on casting out these demons. But they also anointed many sick with oil that cured them, since oil was considered a basic healing element in the ancient world. Mark never mentioned preaching, but it was part of Jesus’ message, as indicated by Luke. What do you think the role of a Christian missionary should be?
Luke said that Jesus continued to proclaim or preach (καὶ ἦν κηρύσσων) his message in the synagogues of Judea (εἰς τὰς συναγωγὰς τῆς Ἰουδαίας). Mark, chapter 1:39, had something similar, but Mark said that it was Galilee and not Judea. Mark also said that Jesus was casting out demons. He seemed very intent on emphasizing that Jesus was casting out demons along with his undefined preaching. Matthew, chapter 4:23, was also somewhat similar, since Matthew implied that Jesus went all over Galilee, teaching in their synagogues. The synagogue was a new developing Jewish gathering place that might mean a group or assembly of Jewish people rather than a building, since some places may not have been able to afford a building. Matthew said that Jesus was proclaiming the good news or the gospel about the kingdom, without saying whether it was the kingdom of God, the kingdom of heaven, or even an earthly kingdom. What did Luke mean here by saying Jesus was in the synagogues of Judea, when the other two synoptics clearly stated that it was in Galilee? Actually, later in this work, Luke had Jesus go to Jerusalem.
There is something similar to this in Luke, chapter 9:49, but not in Matthew. Mark indicated that John, presumably John the son of Zebedee, approached Jesus (Ἔφη αὐτῷ ὁ Ἰωάνης). He called Jesus “teacher (Διδάσκαλε).” He said that they had seen (εἴδομέν) someone casting out demons (ἐκβάλλοντα δαιμόνια) in the name of Jesus (τινα ἐν τῷ ὀνόματί σου), who was not a follower of Jesus like them (ὃς οὐκ ἀκολουθεῖ ἡμῖν). This exorcist was not one of the Jesus disciples. They tried to stop or prevent him from doing so (καὶ ἐκωλύομεν αὐτόν), because he was not a follower or disciple of Jesus (ὅτι οὐκ ἠκολούθει ἡμῖν).
Once again, this citation of Deutero-Isaiah, chapter 53:4, is unique to Matthew, who said that Jesus was the fulfillment of the spoken prophecy of the prophet Isaiah (ὅπως πληρωθῇ τὸ ῥηθὲν διὰ Ἠσαΐου τοῦ προφήτου λέγοντος). He would take on our infirmities (Αὐτὸς τὰς ἀσθενείας ἡμῶν ἔλαβεν). He would bear our diseases (καὶ τὰς νόσους ἐβάστασεν). However, there was no mention of his healing others or casting out demons in this original citation from Isaiah. According to Second Isaiah, this suffering servant Messiah would become a scapegoat for all of us since he would bear our infirmities and diseases. He would suffer our illness. God would strike and afflict him. He would be wounded for our transgressions and crushed for our sins. His punishment would make us whole. His bruises would heal us. This was Matthew’s attempt to show that Jesus was the expected Messiah. However, the original text did not have the Messiah healing people, but rather suffering like the rest of us.