Luke uniquely indicated that Jesus said the citizens of this country hated or detested this nobleman (οἱ δὲ πολῖται αὐτοῦ ἐμίσουν αὐτόν), without any indication of how they formed this opinion. They sent a delegation after him (καὶ ἀπέστειλαν πρεσβείαν ὀπίσω αὐτοῦ) to go to that distant country to tell the authorities there that they did not want this man to rule over them (λέγοντες Οὐ θέλομεν τοῦτον βασιλεῦσαι ἐφ’ ἡμᾶς). Once again, Luke used a word that only appears here among all the Greek biblical writings, πρεσβείαν that means seniority, embassy, a delegation, or eldership. There was nothing like this in Matthew. Some of the people living there did not want to have this nobleman as their ruler, so they may have sent a delegation to the Roman Emperor with this message. Have you ever signed a petition or went to a local government meeting to complain about something?
Luke indicated that the Lord Jesus said to the Pharisee (εἶπεν δὲ ὁ Κύριος πρὸς αὐτόν) that they, the Pharisees (Νῦν ὑμεῖς οἱ Φαρισαῖοι), clean (καθαρίζετε) the outside of the cup and the dish (τὸ ἔξωθεν τοῦ ποτηρίου καὶ τοῦ πίνακος). However, their inside (τὸ δὲ ἔσωθεν ὑμῶν) was full of (γέμει) greed or plundering (ἁρπαγῆς) and evil wickedness (καὶ πονηρίας). There is something similar in Matthew, chapter 23:25-26, but Jesus was cursing the Pharisees there. Matthew said that Jesus continued to curse the Pharisees and the Scribes as hypocrites for their impure hearts or intentions. They cleaned the outside of the cup and the plate, but let the inside remain full of greed or robbery and self-indulgence. Jesus called them blind Pharisees. He reminded them to first clean the inside of their cups and their plates. Then. the outside would be clean also. Their interior heart was important. Luke repeated that same message here. How clean are you on the inside?
Luke indicated that Jesus told these 70 disciples to heal the sick people (καὶ θεραπεύετε τοὺς ἐν αὐτῇ ἀσθενεῖς). There was no mention of casting out demons or evil spirits. They were to tell the people (καὶ λέγετε αὐτοῖς) that the kingdom of God (ἡ βασιλεία τοῦ Θεοῦ) had come near to them (Ἤγγικεν ἐφ’ ὑμᾶς). There was no exact equivalent to this passage in the other gospels. However, Matthew, chapter 10:8 said that the 12 apostles were to do what Jesus had been doing. They were to heal or cure the sick or ailing people. They were to raise up the dead, a difficult task. They were to cleanse the lepers, and cast out the demons. Since they had not paid to get this gift to be an apostle, so thus they should not receive any payment for their work as an apostle. They should give freely of their own time since this was not a money-making project. The idea of the kingdom of God coming near was also present in Matthew, chapter 10:7. There, Jesus wanted the 12 apostles to go and proclaim that the kingdom of heaven was at hand or near. This was exactly the same teaching as John the Baptist, word for word, as in Matthew, chapter 3:2. This connection of the message of John and Jesus was very strong in Matthew. Luke was more precise, since the kingdom of God was coming near, they ought to be alert. Do you think that the kingdom of God is close at hand?
Luke said that the 12 apostles departed (ἐξερχόμενοι δὲ). They passed through the various villages (διήρχοντο κατὰ τὰς κώμας), bringing the good news or evangelizing (εὐαγγελιζόμενοι) and curing diseases everywhere (καὶ θεραπεύοντες πανταχοῦ). There was something similar in Mark, chapter 6:13, but not in Matthew, where these 12 apostles carried out the dual functions of casting out demons and healing people. Mark always put a lot of emphasis on casting out these demons. But they also anointed many sick with oil that cured them, since oil was considered a basic healing element in the ancient world. Mark never mentioned preaching, but it was part of Jesus’ message, as indicated by Luke. What do you think the role of a Christian missionary should be?
Interesting enough, Luke has the friends of the centurion speak in the first person singular to indicate that these are the exact words of the centurion. The centurion said that he was a man who was appointed by authority (καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν τασσόμενος) with soldiers under him (ἔχων ὑπ’ ἐμαυτὸν στρατιώτας). He would say to one go (καὶ λέγω τούτῳ Πορεύθητι) and he went (καὶ πορεύεται). He would say to another come (καὶ ἄλλῳ Ἔρχου) and he came (καὶ ἔρχεται). He would tell his slave to do something (καὶ τῷ δούλῳ μου Ποίησον τοῦτο) and he would do it (καὶ ποιεῖ). This saying of the centurion is exactly the same as in Matthew, chapter 8:9, perhaps indicating a Q source. In Matthew, the Roman centurion spoke for himself directly to Jesus, but the message was the same. This centurion understood authority, since he was a Roman solider under the authority of his superiors and yet at the same time, he had soldiers under him. Thus, if he said to any of them to go or come, they would do precisely that. The same would be true of his slaves who would do whatever he told them to do. Are you willing to obey the commands of Jesus?
Something similar to this can be found in Matthew, chapter 15:14, when Jesus responded to his disciples about the Pharisees. He said that these Pharisees were blind guides of blind people. It was as if one blind person was guiding or leading another blind person, since both would fall into an open pit. Here Luke said that Jesus was speaking more generically in a parable (Εἶπεν δὲ καὶ παραβολὴν αὐτοῖς), but the message was the same. He asked can a blind person lead another blind person (Μήτι δύναται τυφλὸς τυφλὸν ὁδηγεῖν)? Will not both of them fall into a pit (οὐχὶ ἀμφότεροι εἰς βόθυνον ἐμπεσοῦνται)? Have you ever been a blind person leading other blind people to a disaster?
Luke indicated that Jesus said that he had not come (οὐκ ἐλήλυθα) to call the righteous (καλέσαι δικαίους), but rather sinners to repentance (ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν). This response of Jesus is almost the same as in Mark, chapter 2:17, and Matthew, chapter 9:13. However, Matthew was more expansive. There Jesus explained that they ought to learn what he means, because he desired mercy and not sacrifices, based on Hosea, chapter 6:6. The essential message was that Yahweh wanted real faithful love, not mere sacrifices. Hosea wanted the Israelites to have real knowledge of God, rather than worry about burnt offerings. Jesus had come not to call the people who were righteous already, but to call the sinners to repentance, not the good righteous people.
Luke said that Jesus continued to proclaim or preach (καὶ ἦν κηρύσσων) his message in the synagogues of Judea (εἰς τὰς συναγωγὰς τῆς Ἰουδαίας). Mark, chapter 1:39, had something similar, but Mark said that it was Galilee and not Judea. Mark also said that Jesus was casting out demons. He seemed very intent on emphasizing that Jesus was casting out demons along with his undefined preaching. Matthew, chapter 4:23, was also somewhat similar, since Matthew implied that Jesus went all over Galilee, teaching in their synagogues. The synagogue was a new developing Jewish gathering place that might mean a group or assembly of Jewish people rather than a building, since some places may not have been able to afford a building. Matthew said that Jesus was proclaiming the good news or the gospel about the kingdom, without saying whether it was the kingdom of God, the kingdom of heaven, or even an earthly kingdom. What did Luke mean here by saying Jesus was in the synagogues of Judea, when the other two synoptics clearly stated that it was in Galilee? Actually, later in this work, Luke had Jesus go to Jerusalem.
There is no doubt that Jesus taught in Galilee, since this was his home base. Much like Matthew, chapter 4:12, and Mark, chapter 1:14, after his temptations, Luke had Jesus return to Galilee. However, Luke had no mention of the arrest of John, since he had already mentioned that earlier in chapter 3:19-20. John had Jesus also go back to Galilee in chapter 4:3. Luke said that Jesus was filled with the power of the Spirit (ἐν τῇ δυνάμει τοῦ Πνεύματος), a favorite and unique statement by Luke. He said that Jesus returned to Galilee (Καὶ ὑπέστρεψεν ὁ Ἰησοῦς…εἰς τὴν Γαλιλαίαν). Matthew had Jesus going to Galilee, just like his father Joseph had done years earlier. He used a citation from Isaiah to explain why Jesus was in Galilee. Galilee was about 80 miles north of Jerusalem and the Dead Sea area, originally part of the Israelite tribal territories of Issachar, Zebulun, Naphtali, and Asher, the northern tribes. Mark said that Jesus went into Galilee preaching the gospel or good news about God, while the message of Matthew was about the good news of the kingdom of heaven. Luke said that a report (καὶ φήμη) about Jesus (περὶ αὐτοῦ) spread throughout or over (ἐξῆλθεν) all the surrounding countryside (καθ’ ὅλης τῆς περιχώρου), but there was no indication in Luke what the message of Jesus was. Clearly, Jesus was active in Galilee.
The climax to this long ending of Mark showed what the disciples of Jesus did after the death, resurrection, and ascension of Jesus. They went out (ἐκεῖνοι δὲ ἐξελθόντες) and preached everywhere (ἐκήρυξαν πανταχοῦ). The Lord worked with them (τοῦ Κυρίου συνεργοῦντος), as he confirmed their message (καὶ τὸν λόγον βεβαιοῦντος) by the signs that accompanied them (διὰ τῶν ἐπακολουθούντων σημείων). The followers of Jesus went about preaching the good news all over the place, while Jesus confirmed their work with signs or miracles.