Luke indicated that Jesus said (ὁ δὲ εἶπεν) that they should be aware (Βλέπετε) and not be led astray (ὴ πλανηθῆτε) because many people would come in his name (πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου). They would say (λέγοντες) that they were Jesus (Ἐγώ εἰμι) and that the end time was near (καί Ὁ καιρὸς ἤγγικεν). However, they were not to go after them (μὴ πορευθῆτε ὀπίσω αὐτῶν). There is something similar in Matthew, chapter 24:4-5, and in Mark, chapter 13:5-6, almost word for word. Mark said that Jesus began to tell them about people who might lead them astray (ὁ δὲ Ἰησοῦς ἤρξατο λέγειν αὐτοῖς). He told them that they should be aware, so that they would not be led astray or be misled (Βλέπετε μή τις ὑμᾶς πλανήσῃ). They had to be cautious, so as not to be deceived. Jesus said that many people would come in his name (πολλοὶ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου) saying that they were the One (λέγοντες ὅτι Ἐγώ εἰμι). They would try to deceive them by leading them astray (καὶ πολλοὺς πλανήσουσιν). In Matthew, Jesus warned them against people who might lead them astray (καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς Βλέπετε μή τις ὑμᾶς πλανήσῃ). Many people would come in his name (πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου) saying that they were the Messiah Christ (λέγοντες Ἐγώ εἰμι ὁ Χριστός). Matthew explicitly mentioned the Christ, but this was not in the other accounts. They would say this in order to deceive them and lead them astray (καὶ πολλοὺς πλανήσουσιν). Apparently, there were many deceptive Jewish messianic leaders who were saying that they were the Christ Messiah. John the Baptist was an example of a messianic leader in the 1st century CE. Other political Jewish leaders had messianic ambitions also, especially those who led the revolt against the Romans in the 2nd half of the 1st century. Jesus was warning against all of them. Have people tried to deceive you?
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 indicated that Jesus remarked that people would tell them (καὶ ἐροῦσιν ὑμῖν) to look here (Ἰδοὺ ἐκεῖ) and there (Ἰδοὺ ὧδε). They were not to go and follow them (μὴ ἀπέλθητε μηδὲ διώξητε). This was similar to earlier in this chapter, 17:21. This is also somewhat similar to Mark, chapter 13:21, and Matthew, chapter 24:23, who were almost word for word to each other. Mark said that Jesus warned his disciples that if anyone said to them that the Messiah Christ was there (καὶ τότε ἐάν τις ὑμῖν εἴπῃ Ἴδε ὧδε ὁ Χριστός), or if they said look here (Ἴδε ἐκεῖ), they were not to believe it (μὴ πιστεύετε). They were not to be misled by rumors about the Christ Messiah. Matthew said that Jesus warned his disciples that if anyone said to them to look because the Messiah Christ was there (τότε ἐάν τις ὑμῖν εἴπῃ Ἰδοὺ ὧδε ὁ Χριστός, ἤ Ὧδε), they were not to believe it (μὴ πιστεύσητε). Many people might lead them astray, by saying that they were the Messiah Christ in order to deceive them. Apparently, there were many deceptive Jewish messianic leaders who were saying that they were the Christ Messiah. John the Baptist was an example of a messianic leader in the 1st century CE. Other political Jewish leaders had messianic ambitions also, especially those who led the revolt against the Romans in the 2nd half of the 1st century. Jesus was warning against all of them. Have you ever been misled by a religious leader?
Only Luke has this story about the curing of the ten lepers. Luke indicated that Jesus said to this cured Samaritan leper (καὶ εἶπεν αὐτῷ) that he was to get up (Ἀναστὰς) and go on his way (πορεύου), because his faith has made him well or saved him (ἡ πίστις σου σέσωκέν σε). Actually, he had been cured earlier with the other 9 lepers. However, this is a further emphasis on faith as an ingredient in the healing process. How do you connect faith and healing?
Only Luke has this story about the curing of the ten lepers. Luke indicated that Jesus saw the 10 lepers (καὶ ἰδὼν). He said to them (εἶπεν αὐτοῖς) that they should go and show themselves to the priests (Πορευθέντες ἐπιδείξατε ἑαυτοὺς τοῖς ἱερεῦσιν). Thus, they did so. As they went on their way (καὶ ἐγένετο ἐν τῷ ὑπάγειν αὐτοὺς), they were made clean (ἐκαθαρίσθησαν). Luke indicated that Jesus cured the 10 lepers without any special saying or touching. He simply told them to go to the Jewish priests for the leper cleansing ritual. The presumption was that they would be cleansed of their leprosy that actually took place as they were on their way to the Jewish priests in Jerusalem. However, there was no dramatic cure here. Has something wonderful happened to you that did not seem miraculous?
This long parable story about the 2 sons can only be found in Luke, not in any of the other gospel stories. Luke indicated that Jesus said that the older brother became angry (ὠργίσθη). He refused to go in to the celebration (δὲ καὶ οὐκ ἤθελεν εἰσελθεῖν). His father came out of the celebration (ὁ δὲ πατὴρ αὐτοῦ ἐξελθὼν). He began to plead with him (παρεκάλει αὐτόν). Now the conflict begins. This seemed like such a nice happy story about a sinner who repented and was taken back by his father. But now there was the other son who really did not want to go along with this plan. He had been a hard-working farmer, while his brother went away carousing and wasting money. Do you feel closer to the hard-working brother or the loose living brother?
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 finally, this prodigal son said that he would get up (ἀναστὰς) and go home to his father (πορεύσομαι πρὸς τὸν πατέρα μου). He was going to say to his father (καὶ ἐρῶ αὐτῷ Πάτερ) that he had sinned (ἥμαρτον) against heaven (εἰς τὸν οὐρανὸν) and his father (εἰς τὸν οὐρανὸν). This prodigal son finally came to his senses. He was going to go home and ask for forgiveness from heaven and his father. Have you ever thought about going home to ask forgiveness from your family for what you have done?
Luke uniquely had this parable story about waking up a friend in the middle of the night. Luke indicated that Jesus told his disciples (Καὶ εἶπεν πρὸς αὐτούς) this parable. He asked them, who among them had a friend (Τίς ἐξ ὑμῶν ἕξει φίλον)? Obviously, some of them had friends. If they were to go to their friend (καὶ πορεύσεται πρὸς) at midnight (μεσονυκτίου), and say to him (καὶ εἴπῃ αὐτῷ), good friend (Φίλε), lend me 3 loaves of bread (χρῆσόν μοι τρεῖς ἄρτους), what do you think he would do? Most of us would say leave us alone. After all there were no fast food 24-hour service places to get food. Luke has Jesus take up this question after his presentation on how to pray the Our Father. What if you have a sudden visitor and not enough food? What to do? Wake up your next-door neighbor friend! I do not know if that is a good idea. Let’s see what happens. Would you wake up a neighbor in the middle of the night?
Luke said that an argument arose among the disciples of Jesus (Εἰσῆλθεν δὲ διαλογισμὸς ἐν αὐτοῖς) as to which one of them was the greatest (τὸ τίς ἂν εἴη μείζων αὐτῶν). This question about the greatest can also be found in Matthew, chapter 18:1, Mark, chapter 9:33-34, and here, with some changes. Mark said that Jesus asked them what they were discussing or arguing about on the way there. Jesus knew that they had been talking about something that was a little heated. Instead of coming to Jesus, as in Matthew, Mark had Jesus go to the disciples. They were silent when Jesus asked them what they were talking about on their travels. In fact, they had been arguing or discussing among themselves on the way there, who was the greatest. Mark never mentioned the greatest in the kingdom of heaven, but just the greatest in general. The late Muhammad Ali (1942-2016) always proclaimed that he was the greatest, without indicating what he was the greatest at. They were looking for some sort of status. Matthew said that the disciples came to Jesus with this question, instead of arguing among themselves. They asked him who was the greatest in the kingdom of the heaven? They were looking for some sort of status in a gnostic concept of a higher and lower status people. After all, they were the important disciples of Jesus. Who do you think is the greatest disciple of Jesus?
Luke indicated that Jesus said to her (ὁ δὲ εἶπεν αὐτῇ), calling her daughter (Θυγάτηρ), that her faith had saved her or made her well (ἡ πίστις σου σέσωκέν σε). Using the second person singular imperative, he told her that she was to go in peace (πορεύου εἰς εἰρήνην). This ending to the healing of this woman with the flowing blood was nearly the same in Matthew, chapter 9:22, and Mark, chapter 5:34. Mark had pretty much the same narrative as Luke. Like the other healings, Jesus said to this woman that her faith had healed, cured, or saved her. He called her “daughter (Θυγάτηρ).” He told her to go in peace. This woman was cured of her affliction or disease, as faith was a key ingredient in this healing, as in every healing. Matthew was slightly different. He said that Jesus realized that power had gone forth from him. Jesus then turned around and saw her. He realized what she was thinking. Like the other times, Jesus said that her faith had saved or cured her. He called her “daughter (θύγατερ).” He told her to have courage and take heart. With that, this woman was cured at that very hour, rather than at the initial touching of the garment, as in the other 2 synoptics. Faith was a key ingredient in all these healings. How strong is your faith?