Luke said that immediately (καὶ παραχρῆμα), the blind beggar regained his sight (ἀνέβλεψεν). He followed Jesus (καὶ ἠκολούθει αὐτῷ), glorifying God (δοξάζων τὸν Θεόν). All the people (καὶ πᾶς ὁ λαὸς), when they saw it (ἰδὼν), gave praise to God (ἔδωκεν αἶνον τῷ Θεῷ). Mark, chapter 10:52, and Matthew, chapter 20:34, had something similar, but without anything about praise or glory. Mark said that immediately (καὶ εὐθὺς), Bartimaeus regained his sight (ἀνέβλεψεν) and followed Jesus on his way (καὶ ἠκολούθει αὐτῷ ἐν τῇ ὁδῷ), as Bartimaeus became a disciple of Jesus. There was no physical contact in this healing of the blind man in Luke and Mark. The two blind men in Matthew also became disciples of Jesus. However, Matthew did not mention their faith explicitly as in Mark and Luke. Do you wear corrective lenses to improve your eyesight?
Luke indicated that Jesus said that when an unclean spirit had gone out of a person (Ὅταν τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου), this unclean spirit wandered through waterless regions (διέρχεται δι’ ἀνύδρων τόπων), looking for a resting place (ζητοῦν ἀνάπαυσιν). After he did not find any resting place (καὶ μὴ εὑρίσκον), he said (λέγει) that he would return (Ὑποστρέψω) to his house where he came from (εἰς τὸν οἶκόν μου ὅθεν ἐξῆλθον). This saying about the unclean spirit can also be found almost word for word in Matthew, chapter 12:43-44, indicating a Q source. This unclean spirit left a person or a man (Ὅταν δὲ τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου), after an exorcism or healing of a person. This evil spirit wandered in a waterless dry areas or desert (διέρχεται δι’ ἀνύδρων τόπων), which would be the favorite places for evil spirits. However, he would not be able to find (καὶ οὐχ εὑρίσκει) any resting place that he was looking for (ζητοῦν ἀνάπαυσιν). This unclean spirit said to himself that he would return to his house or the place or person that he had come from (τότε λέγει Εἰς τὸν οἶκόν μου ἐπιστρέψω ὅθεν ἐξῆλθον). The unclean spirit was going to return to where he came from after his expulsion. Would he be able to get back into that person? Have you ever returned to a place where you once called home?
Luke said that Jesus was casting out a demon (Καὶ ἦν ἐκβάλλων δαιμόνιον) who was in a mute person (καὶ αὐτὸ ἦν κωφόν). When the demon had left (ἐγένετο δὲ τοῦ δαιμονίου ἐξελθόντος), the mute person spoke (ἐλάλησεν ὁ κωφός). The crowds were amazed (καὶ ἐθαύμασαν οἱ ὄχλοι). There was something similar to this in Matthew, chapter 9:32-33, and Matthew, chapter 12:22-23. In chapter 9, Matthew said that Jesus was going on his way, when someone brought a mute or non-speaking demoniac person to him. Jesus then cast out the demon from this man, so that this mute person began to speak. The crowds marveled in awe at this happening. They said that nothing like this had ever happened in Israel. However, in chapter 8:28-33, Matthew had Jesus cast out demons from the demoniacs and send them into the pigs, but that was on the east side of the Jordan River. In chapter 12 of Matthew, a man, possessed by the devil was both mute and blind. Jesus then healed him, but there was no mention of casting out a demon from this man, although that could be assumed. Then this mute and blind person began to speak and see, with the emphasis on healing, not on exorcising. This crowd was also amazed or astonished about what they saw. They wondered whether Jesus was the Son of David. The historical son of David was Solomon, who also had healing powers. “Son of David (υἱὸς Δαυείδ)” was also a royal or messianic name. However, here in Luke, exorcising the demon was important, rather than healing or any messianic expectation. Have you ever seen a mute person speak?
Luke indicated that Jesus said that both Chorazin (Οὐαί σοι, Χοραζείν) and Bethsaida (οὐαί σοι, Βηθσαϊδά) should be cursed. Jesus said that if the deeds of power or the miracles done among them would have had been done (ὅτι εἰ…ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν) in Tyre (ἐν Τύρῳ) and Sidon (καὶ Σιδῶνι), they would have repented or had a change of heart (μετενόησαν) long ago (πάλαι), wearing sackcloth (ἂν ἐν σάκκῳ) and sitting in ashes (καὶ σποδῷ καθήμενοι). This is similar to Matthew, chapter 11:20-21, indicating a possible common Q source. Matthew indicated that Jesus denounced or reproached these various Galilean towns where he had worked his powerful miracles of healing and curing. Jesus was upset that despite his many miracles, these towns had not repented of their evil ways. Jesus complained about two particular towns, Chorazin (Χοραζείν), that was about 3 miles north of Capernaum, and Bethsaida (Βηθσαϊδάν), about 5 miles north of Capernaum on the northern tip of the Sea of Galilee. All these towns were fairly close together. Jesus’ reproach started with a typical prophetic curse of “woe to you” (Οὐαί σοι), especially used by Isaiah. Jesus also mentioned the Phoenician Mediterranean cities of Tyre and Sidon that Isaiah, chapter 23:1-12, and many of the other prophets had wailed against. Jesus said that if these same miraculous deeds had taken place in these two coastal cities, they would have repented in sackcloth and ashes, something that Chorazin and Bethsaida had not done. What kind of town do you live in?
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 the crowds found out where Jesus was (οἱ δὲ ὄχλοι γνόντες) and followed him (ἠκολούθησαν αὐτῷ). Thus, Jesus welcomed them (καὶ ἀποδεξάμενος αὐτοὺς) and spoke to them (ἐλάλει αὐτοῖς) about the kingdom of God (περὶ τῆς βασιλείας τοῦ Θεοῦ). He healed those who needed to be cured (καὶ τοὺς χρείαν ἔχοντας θεραπείας ἰᾶτο). A similar statement can be found in all four gospels, Matthew, chapter 14:14, Mark chapter 6:34, and John, chapter 6:2, plus here. Jesus continued his mission of compassion. Mark said that when Jesus went ashore, he saw a great crowd, without any indication of the size of this crowd. He then had compassion for them. However, instead of curing the people as in Matthew and Luke,Mark had Jesus talk to them as being sheep without a shepherd, as in Matthew, chapter 9:36. Then Jesus began to teach the people many things, rather than heal them. The emphasis in Mark here was on teaching rather than healing. Matthew, on the other hand, said that Jesus continued his mission of compassion by curing the ill and the sick people. When Jesus went ashore, he saw a great crowd. He then had compassion for them, so that he cured the feeble and ill people. One of the great acts of kindness of Jesus was curing people of their diseases or sicknesses. How do you treat sick people?
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?
Luke said that those friends of the centurion, who had been sent to Jesus (οἱ πεμφθέντες), returned to the centurion’s house (καὶ ὑποστρέψαντες εἰς τὸν οἶκον). There, they found the slave in good health (εὗρον τὸν δοῦλον ὑγιαίνοντα). There is a slightly different ending to this healing of the centurion’s servant in Matthew, chapter 8:13, where Jesus talked about the failure of the sons of Abraham. He then told the centurion to go home. The healing was going to take place as he had believed that it would. Simply the word of Jesus, not his presence would cure his servant. Then Matthew indicated that at that very moment, at that very hour, the servant was healed, without the presence of Jesus. In both gospel stories, the servant was healed without Jesus being physically present to do so, due to the great faith of this non-Israelite Roman centurion person. What kind of faith do you have?
Luke indicated that Jesus asked which was easier to say (τί ἐστιν εὐκοπώτερον)? Your sins are forgiven you (εἰπεῖν Ἀφέωνταί σοι αἱ ἁμαρτίαι σου) or stand up and walk (ἢ εἰπεῖν Ἔγειρε καὶ περιπάτει). Mark, chapter 2:9, and Matthew, chapter 9:8, are almost word for word to Luke, so that Mark might be the source of this saying. Mark and Matthew said the same thing about the healing and forgiving of sins for the paralytic. Jesus posed the question which was it easier to do, to say to the paralytic that your sins are forgiven or to say get up, take your pallet, and walk. Jesus seemed to make an equivalence between the two options, forgiving sins or healing a paralyzed man.
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.