Luke said that Jesus had said these things (Καὶ εἰπὼν ταῦτα). He had finished this parable about the slaves and how they used the 10 minas. Then he went on ahead (ἐπορεύετο ἔμπροσθεν) going up to Jerusalem (ἀναβαίνων εἰς Ἱεροσόλυμα). This would begin the so-called Passion week narrative. Not only will the 3 synoptic gospel writers but also the Gospel of John describe this passion week. This triumphal entry into Jerusalem will be the highlight of the career of Jesus. For Luke, Jesus had been on a long journey to the holy city that began 10 chapters earlier. His entrance into Jerusalem was like a royal procession that has led to the Roman Catholic practice of Palm Sunday, that is actually based on John, chapter 12:12-13. John said that a great crowd had come to Jerusalem for the Passover festival, so that they took palm tree branches and went out to meet Jesus. Do you like Palm Sunday?
Luke indicated that Jesus said that he had a baptism (βάπτισμα δὲ ἔχω) with which he was to be baptized (βαπτισθῆναι). He was under a lot of stress (καὶ πῶς συνέχομαι) until it was completed or finished (ἕως ὅτου τελεσθῇ). This was one of the few times that Jesus mentioned anything about his stress or distress. There is something similar to this in Mark, chapter 10:28, but slightly different. There Jesus asked his disciples if they were able to drink the cup that he was about to drink. The idea of a cup as suffering or the cup of wrath could be found among the major prophets. Jesus then asked them if they were ready to be baptized with the baptism that he was going to undergo (ἢ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι)? This baptism was a form of suffering, probably a reference to his future passion and suffering of his death. Do you consider baptism a time of stress?
Luke has this unique introduction to the Lord’s Prayer or the Our Father. Luke said that Jesus was praying (προσευχόμενον) in a certain place (Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν ἐν τόπῳ τινὶ). After he had finished or ceased praying (ὡς ἐπαύσατο), one of his disciples addressed him as ‘Lord’ (εἶπέν τις τῶν μαθητῶν αὐτοῦ πρὸς αὐτόν Κύριε). Could Jesus teach them how to pray (δίδαξον ἡμᾶς προσεύχεσθαι)? Afterall, John had taught his disciples to pray (καθὼς καὶ Ἰωάνης ἐδίδαξεν τοὺς μαθητὰς αὐτοῦ). After Jesus had finished his usual praying, one of Jesus’ unnamed disciples wanted to know if the Lord could teach them to pray also, like John had done to his disciples. We do not have any prayers from John. Nevertheless, some or one of the disciples of Jesus may have been a disciple of John the Baptist, who had taught them how to pray. Once again, there is a connection with John the Baptist and his disciples and Jesus with his disciples. When did you learn to pray?
Luke finished his unique story. The lawyer responded to Jesus (ὁ δὲ εἶπεν). He said that the one who showed the wounded man mercy and compassion (Ὁ ποιήσας τὸ ἔλεος μετ’ αὐτοῦ) was the good neighbor. Then Jesus remarked (εἶπεν δὲ αὐτῷ ὁ Ἰησοῦς) that he should go on his way and do likewise (Πορεύου καὶ σὺ ποίει ὁμοίως). There was a very satisfying ending to this story of the Good Samaritan. Both the lawyer and Jesus were satisfied. The lawyer gave the right answer by saying that the true neighbor was the merciful and compassionate Samaritan. He did not in fact use the term Samaritan. He merely called him the compassionate one. Jesus then came back to the original question that this lawyer had posed about what he needed to gain eternal life. He told this lawyer to act just like the Good Samaritan had if he wanted to inherit eternal life, the path to eternal life. Are you willing to follow it?
Luke said that when the days drew near (Ἐγένετο δὲ ἐν τῷ συμπληροῦσθαι τὰς ἡμέρας) for Jesus to be taken up (τῆς ἀναλήμψεως αὐτοῦ), he steadfastly set his face (καὶ αὐτὸς τὸ πρόσωπον ἐστήρισεν τοῦ) to go to Jerusalem (πορεύεσθαι εἰς Ἱερουσαλήμ). Jesus’ move from Galilee to Judea can also be found in Matthew, chapter 19:1-2, and Mark, chapter 10:1, with Matthew closer to Mark, who said that Jesus left that place, presumably Galilee. He went to the region of Judea and beyond the Jordan. Thus, Jesus moved south towards Jerusalem. However, he traveled on the other eastern side of the Jordan River, so that he did not have to go into Samaria, just the opposite as here in Luke. Mark, like Matthew, emphasized the crowds that gathered around Jesus. Just as in Galilee, Jesus again began to teach the people in Judea. Mark had Jesus teaching the crowds instead of healing these people, as in Matthew. Matthew said that when Jesus had finished saying these things, he left Galilee and went to the region of Judea, beyond the Jordan. Thus, Jesus moved south towards Jerusalem. However, he traveled on the other side of the Jordan River, on the east side of Jordan, so that he did not have to go into Samaria. He definitely was leaving Galilee. Luke was more definitive on where he was going, since he steadfastly set his face towards Jerusalem. Have you ever decided to go some place?
Luke said that after Jesus had finished all his sayings (Ἐπειδὴ ἐπλήρωσεν πάντα τὰ ῥήματα αὐτοῦ), which the people had heard (εἰς τὰς ἀκοὰς τοῦ λαοῦ), he entered Capernaum (εἰσῆλθεν εἰς Καφαρναούμ). This story can be found in Matthew, chapter 8:5, and John, chapter 4:46, with of course some variations. Jesus once again returned to Capernaum, his headquarters in Galilee, implying that Jesus had finished with his sermon on the plain or the mountain. Mark, chapter 2:1, indicated that Capernaum was now his new home. Capernaum was a fishing village of about 1,500 people, on the northwest seaside corner of the Sea of Galilee. According to Matthew, chapter 4:13, Capernaum had become Jesus’ own home town. Have you always lived in the same hometown?
There is something similar to this in John, chapter 21. However, there it was a post-resurrection apparition to Simon and the other apostles near the Sea of Tiberias or Galilee, like here. However, nothing like this can be found in Mark and Matthew. Luke said that when Jesus had finished speaking (ὡς δὲ ἐπαύσατο λαλῶν), he told Simon (εἶπεν πρὸς τὸν Σίμωνα) to go out into the deep water (Ἐπανάγαγε εἰς τὸ βάθος) of the Sea of Galilee. He wanted them to let their nets into the water to catch some fish (καὶ χαλάσατε τὰ δίκτυα ὑμῶν εἰς ἄγραν). Jesus wanted them to go fishing.
This is unique to Luke, as he once again explained details about this Nazareth Sabbath synagogue service. After Jesus had finished reading the passage from Isaiah, he rolled up the scroll (καὶ πτύξας τὸ βιβλίον). Then he gave it back or delivered it to the attendant (ἀποδοὺς τῷ ὑπηρέτῃ). Finally, he sat down (ἐκάθισεν), which was the common practice of teachers. Meanwhile, the eyes of everyone (καὶ πάντων οἱ ὀφθαλμοὶ) in the synagogue (ἐν τῇ συναγωγῇ) were fixed on him (ἦσαν ἀτενίζοντες αὐτῷ) to see what he was going to say.
This ending is not quite the same as in Matthew, chapter 4:11, where angels came to wait on Jesus. Here there are no angels, but the show was over for now. Luke said that the devil had finished every test (Καὶ συντελέσας πάντα πειρασμὸν). Thus, he departed from Jesus (ὁ διάβολος ἀπέστη ἀπ’ αὐτοῦ) until a later opportunity or another time (ἄχρι καιροῦ). The devil had failed to convince Jesus in any of these temptations. He was gone for now, but would return again. Jesus had passed his first test. Score one for the good guys.
Luke finished his unique narrative about Joseph, Mary, and Jesus at the presentation ritual of Mary in Jerusalem. He said that after they had finished everything (Καὶ ὡς ἐτέλεσαν πάντα) that was required by the Law of the Lord (ὰ κατὰ τὸν νόμον Κυρίου), they returned to Galilee (ἐπέστρεψαν εἰς τὴν Γαλιλαίαν), to their own town of Nazareth (εἰς πόλιν ἑαυτῶν Ναζαρέθ), about 80 miles away. Mary and Joseph had done everything according to the Israelite law, but there was no mention of a marriage ceremony, just these Temple activities. They were faithful Israelite followers of the Torah.