Luke indicated that Jesus said to his 12 apostles that wherever they did not receive them or welcome them (καὶ ὅσοι ἂν μὴ δέχωνται ὑμᾶς), as they were leaving that town (ἐξερχόμενοι ἀπὸ τῆς πόλεως ἐκείνης), they were to shake the dust off their feet (τὸν κονιορτὸν ἀπὸ τῶν ποδῶν ὑμῶν ἀποτινάσσετε) as a testimony or witness against them (εἰς μαρτύριον ἐπ’ αὐτούς). Equivalent passages to this can be found in Matthew, chapter 10:14-15, and Mark, chapter 6:11. Mark indicated that Jesus said that if any place would not receive them or listen to their words, they were to leave that place. They should shake off the dust from their feet, as a witness or testimony against them. This indicated that the dust of that house was useless. Some orthodox texts have the statement about Sodom and Gomorrah that was in Matthew, chapter 10:15, where Jesus make a comparison between those places that had rejected them with the famous wicked cities of Genesis, chapter 18:20-19:29, Sodom and Gomorrah. Matthew indicated that Jesus said that if anyone would not receive them or listen to their words, they should leave that house or town. They were to shake off the dust from their feet, indicating that the dust of that house or town was useless. Matthew had Jesus make a comparison between these non-welcoming towns that had rejected them with the famous wicked cities of Genesis. This was a solemn statement that it would be more tolerable for Sodom and Gomorrah on judgment day than these towns that had rejected his disciples. They had lacked hospitality to the followers of. Jesus, so that they were worse than those terrible cities in Genesis. Do you know a town worse than Sodom and Gomorrah?
This is unique to Luke, who used this citation from Isaiah, chapter 61:1. Jesus read or said that the Spirit of the Lord was upon him (Πνεῦμα Κυρίου ἐπ’ ἐμέ), because God had anointed him (ὗ εἵνεκεν ἔχρισέν με) to bring good news to the poor or oppressed (εὐαγγελίσασθαι πτωχοῖς). Some Orthodox texts have the healing of the brokenhearted (συντετριμμένους τὴν καρδίαν) also. God has sent him (ἀπέσταλκέν με) to proclaim the release to the captives (κηρῦξαι αἰχμαλώτοις ἄφεσιν). He has sent him to give recovery or sight to the blind (καὶ τυφλοῖς ἀνάβλεψιν), although there was no mention of the blind in Isaiah. He has sent him to let the oppressed go free (ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει). He has sent him to proclaim the year of the Lord’s favor (κηρῦξαι ἐνιαυτὸν Κυρίου δεκτόν), which is exactly the same as Isaiah, chapter 61:2. The Spirit of Yahweh was upon him, who had been anointed, either like a priestly or a royal anointing. However, the primary mission was not cultic, but rather social in nature, what we might call social justice. Having been called by the Spirit and anointed by Yahweh, he was sent out with a simple generic mission. Bring good news to the oppressed. This good news concept was later adapted by the early followers of Jesus who talked about the good news of the gospel. This basic mission included binding up the broken hearted and freeing prisoners. This servant or prophet was sent out to proclaim a year of Yahweh’s favor.
Equivalent passages to this can be found in Matthew, chapter 10:14, and Luke, chapter 9:5. Mark indicated that Jesus said that if any place (καὶ ὃς ἂν τόπος) would not receive them (μὴ δέξηται ὑμᾶς) or listen to their words (μηδὲ ἀκούσωσιν ὑμῶν), they were to leave that place (ἐκπορευόμενοι ἐκεῖθεν). They should shake off the dust from their feet (ἐκτινάξατε τὸν χοῦν τὸν ὑποκάτω τῶν ποδῶν ὑμῶν), as a witness or testimony against them (εἰς μαρτύριον αὐτοῖς). This indicated that the dust of that house was useless. Some orthodox texts have the statement about Sodom and Gomorrah that was in Matthew, chapter 10:15 that had Jesus make a comparison between the places that had rejected them with the famous wicked cities of Genesis, chapter 18:20-19:29, Sodom and Gomorrah. He said with a solemn statement (ἀμὴν λέγω ὑμῖν) that it would be more tolerable (ἀνεκτότερον ἔσ) for the land of Sodom and Gomorrah (γῇ Σοδόμων καὶ Γομόρρων) on the judgment day (ἐν ἡμέρᾳ κρίσεως) than this place that rejected his disciples (ἢ τῇ πόλει ἐκείνῃ). They had lacked hospitality to the followers of Jesus, so that they were worse than those terrible cities in Genesis.
This parable of the lost sheep can also be found in Luke, chapter 15:3-6, with some minor changes. In some Orthodox texts there is a line that the Son of Man had come to save those who were lost or destroyed (Ἦλθεν γὰρ ὁ υἱὸς τοῦ ἀνθρώπου σῶσαι τὸ ἀπολωλός). Jesus then asked them to think (Τί ὑμῖν δοκεῖ) about this parable, although he did not call it a parable like Luke did. A person or shepherd had 100 sheep (ἐὰν γένηταί τινι ἀνθρώπῳ ἑκατὸν πρόβατα). One of these sheep wandered away from the rest of them and was lost (καὶ πλανηθῇ ἓν ἐξ αὐτῶν). Thus, would he not leave the other 99 sheep in the mountains (οὐχὶ ἀφήσει τὰ ἐνενήκοντα ἐννέα ἐπὶ τὰ ὄρη)? He would then search for the lost sheep that had wandered astray (καὶ πορευθεὶς ζητεῖ τὸ πλανώμενον). Jesus then had a solemn pronouncement (ἀμὴν λέγω ὑμῖν). If he found that one sheep (καὶ ἐὰν γένηται εὑρεῖν αὐτό) he would rejoice over that more than over the 99 sheep that had never wandered away (ὅτι χαίρει ἐπ’ αὐτῷ μᾶλλον ἢ ἐπὶ τοῖς ἐνενήκοντα ἐννέα τοῖς μὴ πεπλανημένοις). Every sheep was precious in the sight of this good shepherd.