Luke uniquely indicated that Jesus said that then they had done what they were ordered to do (οὕτως καὶ ὑμεῖς, ὅταν ποιήσητε πάντα τὰ διαταχθέντα ὑμῖν), they should respond by saying (λέγετε) that they were only worthless slaves (ὅτι Δοῦλοι ἀχρεῖοί ἐσμεν) that did only what they ought to have done (ὃ ὠφείλομεν ποιῆσαι πεποιήκαμεν). In other words, do not take any credit for doing what you normally should have been doing anyway. We are like slaves to Jesus, doing just what he asked us to do, our Christian duty. Should you be praised for doing what Jesus wanted you to do?
Luke indicated that Jesus asked them (εἶπεν δὲ ὁ Ἰησοῦς πρὸς αὐτούς Ἐπερωτῶ ὑμᾶς), using the second person plural, if it was lawful (εἰ ἔξεστιν) to do good (ἀγαθοποιῆσαι) or sin, do harm, or evil (ἢ κακοποιῆσαι) on the Sabbath (τῷ σαββάτῳ)? Was it lawful to save a life (ψυχὴν σῶσαι) or destroy a life (ἢ ἀπολέσαι) on the Sabbath? This was based on Mark chapter 3:4, where Jesus asked the same questions. Mark added that they were silent and did not respond, but Luke did not say that. Jesus wanted to know what were the exceptions to the Sabbath restrictions. Meanwhile, Matthew, chapter 12:11-12, had Jesus speak about saving sheep on the Sabbath.
This final unique saying of Luke about John and his preaching was a dialogue with some soldiers, that is not found elsewhere in the biblical writings. Luke said that some soldiers also asked John (ἐπηρώτων δὲ αὐτὸν καὶ στρατευόμενοι λέγοντες) what they should do (Τί ποιήσωμεν καὶ ἡμεῖς). John told them (καὶ εἶπεν αὐτοῖς) not to intimidate people or use false accusations (Μηδένα διασείσητε μηδὲ συκοφαντήσητε). They should be content with their wages (καὶ ἀρκεῖσθε τοῖς ὀψωνίοις ὑμῶν). Once again Luke has John respond with a call for justice, fairness, and honesty. These Jewish soldiers of Herod Antipas were perhaps a little cruel or crude in their everyday life activities.
Luke had John respond to these tax collectors with another unique saying. Only Luke said that John told the tax collectors (ὁ δὲ εἶπεν πρὸς αὐτούς) that they were to collect no more than the amount prescribed for them (Μηδὲν πλέον παρὰ τὸ διατεταγμένον ὑμῖν πράσσετε). John simply wanted them to do their job. Apparently, many of these tax collectors would overcharge people and keep the difference. Everyone was aware of this somewhat common corrupt practice. John seemed to call for honesty and justice among these Jewish Roman tax collectors.
Luke had Jesus respond in a sharp fashion. Jesus said to them (καὶ εἶπεν πρὸς αὐτούς) why were they searching for him (Τί ὅτι ἐζητεῖτέ με). Did they not know (οὐκ ᾔδειτε) that he had to be or that it was his duty to be in his Father’s house (ὅτι ἐν τοῖς τοῦ Πατρός μου δεῖ εἶναί με)? This sounds like a rebuke to his parents. However, Jesus seemed to indicate that he had a higher mission. The main question is why did he wait nearly 20 years after this before he began his special Fatherly mission?
This is similar to Matthew, chapter 27:14. In Luke, chapter 23:9, this dialogue took place before Governor Herod Antipas in Galilee, instead of here before Governor Pontius Pilate in Judea. Mark said that Jesus made no further reply (ὁ δὲ Ἰησοῦς οὐκέτι οὐδὲν ἀπεκρίθη). He did not answer to a single charge. Thus, Pilate was greatly amazed at Jesus (ὥστε θαυμάζειν τὸν Πειλᾶτον). Do you respond to every criticism?
This is similar to Matthew, chapter 26:50, but here in Mark, there was no conversation like in Matthew and the other gospel writers. In Luke, chapter 22:48-53, Jesus reprimanded Judas for betraying him, before he was seized. In John, chapter 18:4-11, there was a long dialogue of Jesus with those who came to get him, before he was arrested. Mark said that Jesus did not respond to Judas at all. They just put their hands upon him or grabbed Jesus (οἱ δὲ ἐπέβαλαν τὰς χεῖρας αὐτῷ). Then they seized or arrested Jesus without any kind of conversation at all (καὶ ἐκράτησαν αὐτόν).
This is similar to Mark, chapter 14:46, but Jesus did not respond to Judas there. In Luke, chapter 22:48, Jesus reprimanded Judas for betraying him with a kiss, while in John, chapter 18, there was no Judas kiss, instead there was a dialogue of Jesus with those who came to get him. Only Matthew remarked that Jesus called Judas “Friend!” (ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Ἑταῖρε) sarcastically. Jesus wanted to know what Judas was there to do (ἐφ’ ὃ πάρει). What did he want? The answer came quickly, as others came forward and put their hands upon or grabbed Jesus (τότε προσελθόντες ἐπέβαλον τὰς χεῖρας ἐπὶ τὸν Ἰησοῦν). They seized or arrested him (καὶ ἐκράτησαν αὐτόν).
This saying of Jesus is unique to Matthew, thus, not in the Mark narrative. Jesus did not respond to her with any words at all (ὁ δὲ οὐκ ἀπεκρίθη αὐτῇ λόγον). However, his disciples came to him to tell him to implore or urge her (καὶ προσελθόντες οἱ μαθηταὶ αὐτοῦ ἠρώτουν αὐτὸν λέγοντες) to go away (Ἀπόλυσον αὐτήν), because she was shouting after them (ὅτι κράζει ὄπισθεν ἡμῶν), Then Jesus answered (ὁ δὲ ἀποκριθεὶς εἶπεν) that he was sent only to the lost sheep of the house of Israel (Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ), not to other people. However, Jesus had cured the Roman centurion’s servant in chapter 8:5-13.
Matthew has Jesus respond to the Pharisees with his own example about sheep and humans. This is somewhat similar to Mark, chapter 3:3-4, and Luke, chapter 6:8-9, but Matthew was the only one who compared sheep to humans. Jesus posed a question to the Pharisees (ὁ δὲ εἶπεν αὐτοῖς). Suppose a man had only one sheep (Τίς ἔσται ἐξ ὑμῶν ἄνθρωπος ὃς ἕξει πρόβατον ἕν). Suppose this one sheep fell into a pit or a ditch on the Sabbath (καὶ ἐὰν ἐμπέσῃ τοῦτο τοῖς σάββασιν εἰς βόθυνον). Would this man not grab it and lift it out of the pit (καὶ ἐὰν ἐμπέσῃ τοῦτο τοῖς σάββασιν εἰς βόθυνον)? Just think, how much more valuable are human being when compared to a sheep (πόσῳ οὖν διαφέρει ἄνθρωπος προβάτου)! Thus, it is lawful to do good on the Sabbath (ὥστε ἔξεστιν τοῖς σάββασιν καλῶς ποιεῖν). If you help sheep on the Sabbath, surely you can help humans on the Sabbath.