he was doing
δὲ αὐτῷ ὄχλος πολύς, ὅτι ἑώρων τὰ σημεῖα ἃ ἐποίει ἐπὶ τῶν ἀσθενούντων.
John said that a large crowd (ὄχλος πολύς) kept following
Jesus (ἠκολούθει δὲ αὐτῷ), because they saw (ὅτι ἑώρων) the signs (τὰ σημεῖα)
or miracles that he was doing (ἃ ἐποίει) for and among the sick, the weak, or
the diseased people (ἐπὶ τῶν ἀσθενούντων).
This idea of a large crowd and Jesus healing people was a common theme
among the other canonical gospels. Luke
often emphasized the large crowds, while Mark emphasized the healing
powers of Jesus. John preferred
to call these miracles signs (τὰ σημεῖα), instead of miracles. Do you believe in miracles?
“In the hearing
Of all the people,
To his disciples.”
Ἀκούοντος δὲ παντὸς τοῦ λαοῦ εἶπεν τοῖς μαθηταῖς
Luke said that Jesus spoke to his disciples (εἶπεν τοῖς μαθηταῖς), but within the hearing of all the people (Ἀκούοντος δὲ παντὸς τοῦ λαοῦ. Matthew, chapter 23:1, indicated that Jesus was speaking (Τότε ὁ Ἰησοῦς ἐλάλησεν) to the crowds (τοῖς ὄχλοις) and his disciples (καὶ τοῖς μαθηταῖς αὐτοῦ) at the same time. Mark, chapter 12:37, simply had the comment that a large crowd was listening to Jesus with delight (Καὶ ὁ πολὺς ὄχλος ἤκουεν αὐτοῦ ἡδέως). In other words, Jesus was speaking to his disciples, but openly enough that the crowds around him could hear it. Have you ever been someplace where you could hear what people were speaking about?
David calls him
How can he be
Δαυεὶδ οὖν αὐτὸν Κύριον καλεῖ, καὶ πῶς αὐτοῦ υἱός ἐστιν;
Luke left this question unanswered. Jesus asked them, since David called the Messiah Christ Lord (Δαυεὶδ οὖν αὐτὸν Κύριον καλεῖ), how can he be his son (καὶ πῶς αὐτοῦ υἱός ἐστιν)? There is something similar in Matthew, chapter 22:45-46, and Mark, chapter 12:37. However, there it was a complete victory for Jesus. What did David mean when he called the future Messiah Christ, a son of David? The traditional belief was that the Messiah Christ would be the son or descendant of David. Jesus then posed this big question. Mark indicated that Jesus asked how could David call the Messiah Lord (αὐτὸς Δαυεὶδ λέγει αὐτὸν Κύριον) and yet be his son, the son of David (καὶ πόθεν αὐτοῦ ἐστιν υἱός)? This was a trick question. Why would David call his future son or descendant his own Lord or master, or consider him greater? The implication was that Jesus, the Son of Man, and descendant of David, was greater than David. Peter, in fact, repeated this citation of Psalm 110 in his preaching in the Acts of the Apostles, chapter 2:34-35, also. Only Mark had the comment that a large crowd was listening to Jesus with delight or gladly (Καὶ ὁ πολὺς ὄχλος ἤκουεν αὐτοῦ ἡδέως). Matthew indicated that neither the Pharisees nor anyone else were able to give him any kind of verbal response (καὶ οὐδεὶς ἐδύνατο ἀποκριθῆναι αὐτῷ λόγον). Matthew remarked that from that day on (ἀπ’ ἐκείνης τῆς ἡμέρας), no one dared to ask him any more questions (οὐδὲ ἐτόλμησέν τις…ἐπερωτῆσαι αὐτὸν οὐκέτι), as this was a complete verbal victory for Jesus against the Pharisees. Have you ever left anyone speechless?
A certain blind man
By the roadside,
Ἐγένετο δὲ ἐν τῷ ἐγγίζειν αὐτὸν εἰς Ἱερειχὼ τυφλός τις ἐκάθητο παρὰ τὴν ὁδὸν ἐπαιτῶν.
Luke indicated that as Jesus approached or was getting near to Jericho (Ἐγένετο δὲ ἐν τῷ ἐγγίζειν αὐτὸν εἰς Ἱερειχὼ), a certain blind man was sitting (τυφλός τις ἐκάθητο) by the roadside (παρὰ τὴν ὁδὸν), begging (ἐπαιτῶν). Jericho was about 16 miles northeast of Jerusalem and about 8 miles north of the Dead Sea. Jesus was getting closer to Jerusalem, but not quite there. Both Mark, chapter 10:46, and Matthew, chapter 20:29, have something similar, but with some differences. Luke has Jesus entering or approaching Jericho, not leaving it, as in Matthew and Mark, who said that Jesus had been in Jericho (Καὶ ἔρχονται εἰς Ἰερειχώ). However, Jesus was leaving Jericho (Καὶ ἐκπορευομένου αὐτοῦ ἀπὸ Ἰερειχὼ) with his disciples (καὶ τῶν μαθητῶν αὐτοῦ) and a large crowd (καὶ ὄχλου ἱκανοῦ), when this incident occurred. Mark is the only gospel writer that named this blind beggar Bartimaeus (Βαρτιμαῖος), the son of Timaeus, even with the name of his father (ὁ υἱὸς Τιμαίου). This Bartimaeus was a blind beggar (τυφλὸς προσαίτης), sitting by the way or the roadside (ἐκάθητο παρὰ τὴν ὁδόν). On the other hand, Luke only had an unnamed blind beggar, while Matthew had two unnamed blind beggars. Matthew also had Jesus and his apostles or disciples leaving Jericho (Καὶ ἐκπορευομένων αὐτῶν ἀπὸ Ἱερειχὼ). As usual a large crowd followed him (ἠκολούθησεν αὐτῷ ὄχλος πολύς). All indications are that they were on the way to Jerusalem. Have you ever seen a blind beggar?
“They all ate.
They were filled.
What was leftover
Was gathered up.
Of broken pieces.”
καὶ ἔφαγον καὶ ἐχορτάσθησαν πάντες, καὶ ἤρθη τὸ περισσεῦσαν αὐτοῖς κλασμάτων κόφινοι δώδεκα.
Luke said that they all ate (καὶ ἔφαγον) until they were filled or satisfied (καὶ ἐχορτάσθησαν πάντες). What was leftover was gathered up (καὶ ἤρθη τὸ περισσεῦσαν), so that there were 12 baskets of broken pieces (αὐτοῖς κλασμάτων κόφινοι δώδεκα). This is the only miracle that is recorded in all four gospels, Matthew, chapter 14:20, Mark, chapter 6:42-44, and John, chapter 6:12, plus here, but there were slight differences. All the synoptic gospels have the same wording, so that Mark may be the source. All agree that there were 12 baskets of food left over, symbolic of the 12 tribes of Israel and the 12 apostles. They also agree that it was about 5,000 men. Obviously, there was no exact count taken. Only Matthew added the remark about women and the children. Mark said that they took up 12 full hand baskets of the broken pieces of bread, and the pieces of fish. Those who ate the loaves and fish were about 5,000 men. Certainly, it was a miraculous feeding. Matthew said that everyone ate some food. They were all satisfied or filled, but there was no mention of anything to drink. They took up the leftover broken pieces or fragments of food, so that it filled 12 full baskets, a very symbolic number. Those who ate were about 5,000 men, not counting the women and the children, who would have been on the edges of this large crowd of men. Without a doubt, this was a very big crowd to feed. What is the largest crowd that you ever ate with?
“But Jesus said.
‘Someone touched me!
Had gone out
ὁ δὲ Ἰησοῦς εἶπεν Ἥψατό μού τις· ἐγὼ γὰρ ἔγνων δύναμιν ἐξεληλυθυῖαν ἀπ’ ἐμοῦ.
Luke indicated that Jesus said (ὁ δὲ Ἰησοῦς εἶπεν) that someone touched him (Ἥψατό μού τις). He noticed that power had gone out from him (ἐγὼ γὰρ ἔγνων δύναμιν ἐξεληλυθυῖαν ἀπ’ ἐμοῦ). This discussion of Jesus about his power and someone touching him can be found in Mark, chapter 5:30-32, but not in Matthew. Here, the discussion was with Peter, not the disciples. However, Mark said that his disciples said to him that there was such a large crowd pressing in on him. Why was he saying who touched him? How would they be able to tell who touched him? However, Jesus looked all around to see who had touched him. He was determined to know who it was that had received his power. Are you inquisitive?
“As Jesus approached
The gate of the town,
A dead man
Being carried out.
He was his mother’s
She was also a widow.
A large crowd
From the town
Was with her.”
ὡς δὲ ἤγγισεν τῇ πύλῃ τῆς πόλεως, καὶ ἰδοὺ ἐξεκομίζετο τεθνηκὼς μονογενὴς υἱὸς τῇ μητρὶ αὐτοῦ, καὶ αὐτὴ ἦν χήρα, καὶ ὄχλος τῆς πόλεως ἱκανὸς ἦν σὺν αὐτῇ.
Luke has this unique story about the widow at Nain, since he had a soft spot for widows. Luke said that as Jesus approached (ὡς δὲ ἤγγισεν) the gate of the town of Nain (ῇ πύλῃ τῆς πόλεως), he saw a dead man being carried out (καὶ ἰδοὺ ἐξεκομίζετο τεθνηκὼς). He was his mother’s only son (μονογενὴς υἱὸς τῇ μητρὶ αὐτοῦ). She was also a widow (καὶ αὐτὴ ἦν χήρα). There was a large crowd of mourners from the town with her (καὶ ὄχλος τῆς πόλεως ἱκανὸς ἦν σὺν αὐτῇ). They would bury people in cemeteries outside the town gates. Thus, Jesus and his entourage saw this take place outside the town. There were many people with his poor widow, mourning his death, as they prepared to bury him. They must have learned somehow that she was a widow burying her only son. Is losing an only child that difficult? Or is losing a husband more difficult?
To a town
And a large crowd
Went with him.”
Καὶ ἐγένετο ἐν τῷ ἑξῆς ἐπορεύθη εἰς πόλιν καλουμένην Ναΐν, καὶ συνεπορεύοντο αὐτῷ οἱ μαθηταὶ αὐτοῦ καὶ ὄχλος πολύς.
Luke has this unique story about the town of Nain, a small Galilean town about 23 miles southwest of Capernaum and about 6 miles southeast of Nazareth. This took place the day after the events with the centurion (Καὶ ἐγένετο ἐν τῷ ἑξῆς). Jesus went to a town called Nain (ἐπορεύθη εἰς πόλιν καλουμένην Ναΐν). His disciples (οἱ μαθηταὶ αὐτοῦ) with a large crowd (καὶ ὄχλος πολύς) also went with him (καὶ συνεπορεύοντο αὐτῷ). There is no indication why they went to this small town that is not mentioned elsewhere in the biblical works, but only here in Luke. Have you ever lived in a small town?
A great banquet
In his house.
There was a large crowd
Of tax collectors
Sitting at the table
Καὶ ἐποίησεν δοχὴν μεγάλην Λευεὶς αὐτῷ ἐν τῇ οἰκίᾳ αὐτοῦ· καὶ ἦν ὄχλος πολὺς τελωνῶν καὶ ἄλλων οἳ ἦσαν μετ’ αὐτῶν κατακείμενοι.
Luke said that Levi gave a great banquet for Jesus (Καὶ ἐποίησεν δοχὴν μεγάλην Λευεὶς αὐτῷ) in his house (ἐν τῇ οἰκίᾳ αὐτοῦ). There was a large crowd of tax collectors (καὶ ἦν ὄχλος πολὺς τελωνῶν) and others (καὶ ἄλλων οἳ ἦσαν) sitting or reclining at the table with them (μετ’ αὐτῶν κατακείμενοι). Mark, chapter 2:15, and Matthew, chapter 9:10, are similar to Luke, so that Mark might be the source of this event. Mark and Luke explicitly mentioned that Jesus was having a meal in the house of Levi. Perhaps Levi was wealthy enough to have a house big enough for a large banquet. As Levi was a tax collector, other tax collectors were there also. Was this a farewell meal for Levi as he was about to set out as a disciple of Jesus? Jesus sat or reclined at the dining table in Levi’s house. However, besides the tax collectors, Mark and Matthew said that a lot of sinners came to sit down or recline with Jesus and his disciples. However, Luke simply called them “others.” These tax collectors were collecting money or tolls for the Roman Empire, so that they could hardly be called model Jewish citizens. The others or sinners, on the other hand, could either be non-Jewish gentiles or other public immoral unclean Jewish men. In general, tax collectors and sinners were lumped together, since neither cared much for following the Jewish law, unlike the Pharisees. Matthew said some of the disciples of Jesus were there. He also said that this meal was in a house without indicating whose house. Would it have been the house of Jesus in Capernaum? Presumably, it was the house of Matthew, the tax collector, since other tax collectors were there also.
Was still speaking,
One of the twelve,
They had swords
The chief priests,
And the elders.”
Καὶ εὐθὺς ἔτι αὐτοῦ λαλοῦντος παραγίνεται ὁ Ἰούδας εἷς τῶν δώδεκα, καὶ μετ’ αὐτοῦ ὄχλος μετὰ μαχαιρῶν καὶ ξύλων παρὰ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ τῶν πρεσβυτέρων.
This is almost word for word in Matthew, chapter 26:46. Luke, chapter 22:47, is somewhat similar, but does not mention the Jewish religious groups. John, chapter 18:2-3, is more detailed, since he mentioned the police and a detachment of soldiers, as well as the Pharisees. Mark said that immediately as Jesus was still speaking (Καὶ εὐθὺς ἔτι αὐτοῦ λαλοῦντος), Judas, one of the 12 apostles, arrived on the scene (παραγίνεται ὁ Ἰούδας εἷς τῶν δώδεκα). He had with him a large crowd of people (καὶ μετ’ αὐτοῦ ὄχλος) with swords (μετὰ μαχαιρῶν) and clubs (καὶ ξύλων). Mark seems to indicate that the chief priests (παρὰ τῶν ἀρχιερέων), the Scribes (καὶ τῶν γραμματέων) and the elders or presbyters (καὶ τῶν πρεσβυτέρων) were there, while Matthew had these religious leaders sending the crowd. Apparently, these leaders were expecting some resistance from Jesus and his followers. Thus, they had a large armed group of people with Judas. In John’s more descriptive account, Judas knew where to find Jesus because they had often been there at this place. He said that they also brought lanterns and torches. Mark and the other gospel writers never mentioned the Sadducees, while only John mentioned the Pharisees, and Mark was the only one to mention the Scribes.