Next Luke uniquely continued with this Jesus parable. Jesus said that when you are invited to someplace (ἀλλ’ ὅταν κληθῇς), you should go and sit down or recline at the lowest place (πορευθεὶς ἀνάπεσε εἰς τὸν ἔσχατον τόπον). Then when your host who had invited you comes and sees you (ἵνα ὅταν ἔλθῃ ὁ κεκληκώς σε) he might say to you (ἐρεῖ σοι), “Friend (Φίλε)! Move or come up higher (προσανάβηθι ἀνώτερον)!” This προσανάβηθι is another unique word of Luke. Then you will be honored or glorified (τότε ἔσται σοι δόξα) in the presence of all those (ἐνώπιον πάντων) sitting or reclining at the table with you (τῶν συνανακειμένων σοι). In other words, take the lower seat so that you would be honored when the host noticed who you were. That assumes that the host knows who you are, otherwise, why would he have invited you? Have you ever been invited some place where you hardly knew anyone?
Luke uniquely brought this parable story about waking up a friend at midnight to a surprise ending. In this conclusion, Jesus proclaimed solemnly (λέγω ὑμῖν), that even though this friend will not get up and give him anything (εἰ καὶ οὐ δώσει αὐτῷ ἀναστὰς), because he was his friend (διὰ τὸ εἶναι φίλον αὐτοῦ), at least, because of his persistence (διά γε τὴν ἀναιδίαν αὐτοῦ), he will get up (ἐγερθεὶς) and give him whatever he needed (δώσει αὐτῷ ὅσων χρῄζει). Problem solved, as persistence was better than friendship. In a complete turnaround, this friend offered his requesting persistent neighbor friend whatever he wanted. That’s what friends are for. However, it was the persistence rather than the friendship that led him to act. So that is the moral of this story. Perseverance in prayer to the Father will lead to success. Do you persist in prayer to God?
Luke uniquely had this parable story about waking up a friend in the middle of the night. Luke indicated that Jesus said that this man went to his neighbor friend and said that his other friend (ἐπειδὴ φίλος μου) had just arrived (παρεγένετο) from a long journey (ἐξ ὁδοῦ) at his house (πρός με), but he said that he had nothing to set before him (καὶ οὐκ ἔχω ὃ παραθήσω αὐτῷ). Tough luck! This certainly was a strange request at midnight. At least this guy had 2 friends, at least for now. One friend just showed up at his house in the middle of the night and the other friend was his close neighbor. One of these 2 friends is not going to be happy. Perhaps, there should have been some planning along the line here. He has nothing to serve his long-lost friend, and assumes that this neighbor friend has something to give him to eat. Do you always have extra food on 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 indicated that Jesus said that the Son of Man came (ἐλήλυθεν ὁ Υἱὸς τοῦ ἀνθρώπου) eating (ἐσθίων) and drinking (καὶ πίνων). However, they said that he was a glutton (καὶ λέγετε Ἰδοὺ ἄνθρωπος φάγος), a drunkard (καὶ οἰνοπότης), and a friend of tax collectors and sinners (φίλος τελωνῶν καὶ ἁμαρτωλῶν). Matthew, chapter 11:19, had a similar statement, indicating a possible common Q source. They called the Son of Man, Jesus, a glutton and a drunkard, because he was eating and drinking. The Son of Man was also considered a friend or lover to tax collectors and sinners. In other words, whether you ate or drank, it did not matter, they would find some fault in whatever John or Jesus did. Do you like to eat and drink and hang out with sinners?
Luke said that when Jesus saw their faith (καὶ ἰδὼν τὴν πίστιν αὐτῶν), he said to him (εἶπεν), calling him friend or man (Ἄνθρωπε), that his sins were forgiven (ἀφέωνταί σοι αἱ ἁμαρτίαι σου). This is almost word for word like Mark, chapter 2:5, and Matthew, chapter 9:2, so that Mark might be the source of this saying. Mark said that Jesus noticed their faith. He then said to the paralytic that his sins were forgiven or taken away. The idea that sickness and sin had a common connection was prevalent. In fact, Jesus called this paralyzed man son in Mark and Matthew, but Luke called him man or friend, not son. Matthew said that Jesus, noticing their faith, then told the paralytic to have courage, because his sins were forgiven. Faith and healing seemed to go hand in hand.
This short saying is word for word in Luke, chapter 9:49, but not in Matthew. Mark indicated that Jesus said that whoever was not against them (ὃς γὰρ οὐκ ἔστιν καθ’ ἡμῶν), then he was for them (ὑπὲρ ἡμῶν ἐστιν). You were a friend until you became an enemy. If they were not against Jesus, then they must be for him.
This is almost word for word the same as Luke, chapter 5:20, and Matthew, chapter 9:2, so that Mark might be the source of this saying. Mark said that Jesus noticed or saw them and their faith (καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν), which is exactly the same wording as Matthew, chapter 9:2. He then said to the paralytic (λέγει τῷ παραλυτικῷ) that his sins were forgiven or taken away (ἀφίενταί σου αἱ ἁμαρτίαι). The idea that sickness and sin had a common connection was prevalent. In fact, Jesus called this paralyzed man son (Τέκνον), like Matthew, but Luke called him man or friend, not son. Faith and healing seemed to go hand in hand, but there was no mention of a healing here yet.
This is similar to Mark, chapter 14:46, but Jesus did not respond to Judas there. In Luke, chapter 22:48, Jesus reprimanded Judas for betraying him with a kiss, while in John, chapter 18, there was no Judas kiss, instead there was a dialogue of Jesus with those who came to get him. Only Matthew remarked that Jesus called Judas “Friend!” (ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Ἑταῖρε) sarcastically. Jesus wanted to know what Judas was there to do (ἐφ’ ὃ πάρει). What did he want? The answer came quickly, as others came forward and put their hands upon or grabbed Jesus (τότε προσελθόντες ἐπέβαλον τὰς χεῖρας ἐπὶ τὸν Ἰησοῦν). They seized or arrested him (καὶ ἐκράτησαν αὐτόν).
This is unique to Matthew. Jesus said that the king addressed this man (καὶ λέγει αὐτῷ) without a wedding garment with a sarcastic greeting of “Friend (Ἑταῖρε).” How had he gotten into the wedding banquet without a wedding garment (ὧδε μὴ ἔχων ἔνδυμα γάμου)? The man without the wedding robe was speechless or silent (ὁ δὲ ἐφιμώθη). Then the king told his serving attendants (ότε ὁ βασιλεὺς εἶπεν τοῖς διακόνοις) to tie him up hand and foot (Δήσαντες αὐτοῦ πόδας καὶ χεῖρας) and throw him into the extreme darkness (ἐκβάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώτερον). There would be weeping gnashing of teeth out there in this darkness (ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων), the traditional way of mourning. The moral of this parable was always wear the right clothes for every occasion.