Luke indicated that Jesus said that they would be betrayed (παραδοθήσεσθε), even by their parents (καὶ ὑπὸ γονέων), their brothers (καὶ ἀδελφῶν), their relatives (καὶ συγγενῶν), and their friends (καὶ φίλων). They would put some of them to death (καὶ θανατώσουσιν ἐξ ὑμῶν). This was something similar in Matthew, chapter 10:21, and Mark, chapter 13:12, probably based on Micah, chapter 7:6, where the prophet warned that they should not trust anyone. Micah said that the son was treating his father with contempt. The daughter was against her mother. The daughter-in-law was against her mother-in-law. Their worst enemies were not outside, but in their very own house. This was a time and a place where you could not trust anyone, even your friends, family, and lovers. You had to be careful with everyone. Jesus, via Mark, seemed to indicate the same thing. Brother would betray or hand over his brother to death (καὶ παραδώσει ἀδελφὸς ἀδελφὸν εἰς θάνατον). A father would hand over or betray his child to death (καὶ πατὴρ τέκνον). Children would rise up against their parents (ἐπαναστήσονται τέκνα ἐπὶ γονεῖς). They would have them put to death (καὶ θανατώσουσιν αὐτούς). Matthew only had the vague “they” betraying one another. Jesus warned them that many of his followers would fall away, stumble, or be scandalized (καὶ τότε σκανδαλισθήσονται πολλοὶ). They would betray or abandon each other (καὶ ἀλλήλους παραδώσουσιν), even hating and detesting one another (καὶ μισήσουσιν ἀλλήλους). Family disputes would arise over Jesus. This was a far cry from love your neighbor. Have you ever had a religious dispute within your own family?
Luke indicated that Jesus remarked that this nobleman asked this third slave why he had not put his money into a bank (καὶ διὰ τί οὐκ ἔδωκάς μου τὸ ἀργύριον ἐπὶ τράπεζαν), instead of wrapping it in a cloth. Then, when he returned (κἀγὼ ἐλθὼν) from his trip, he would have at least collected it with interest (σὺν τόκῳ ἂν αὐτὸ ἔπραξα). This is similar to Matthew, chapter 25:27, perhaps indicating a Q source. Jesus, via Matthew, said that this master told his slave that had hid his talent in the ground, that he should have at a minimum invested his money with the bankers (ἔδει σε οὖν βαλεῖν τὰ ἀργύριά μου τοῖς τραπεζείταις). Then, at least, when he returned (καὶ ἐλθὼν ἐγὼ ἐκομισάμην), he would have received his money plus the earned interest on it (ἐκομισάμην ἂν τὸ ἐμὸν σὺν τόκῳ). This master was a demanding harsh slave owner. The demands were very serious. Do you trust banks and bankers?
Luke indicated that Jesus said that there would be divisions within families. They would be divided (διαμερισθήσονται) father against son (πατὴρ ἐπὶ υἱῷ) and son against father (καὶ υἱὸς ἐπὶ πατρί). They would be divided mother against daughter (μήτηρ ἐπὶ θυγατέρα) and daughter against mother (καὶ θυγάτηρ ἐπὶ τὴν μητέρα). A mother-in-law would be against her daughter-in-law (πενθερὰ ἐπὶ τὴν νύμφην αὐτῆς) and vice versa, the daughter-in-law would be against her mother-in-law (καὶ νύμφη ἐπὶ τὴν πενθεράν). This verse is similar to Matthew, chapter 10:35, indicating a Q source. However, it is also similar to what Jesus, via Matthew, had said in chapter 10:21, and Mark, chapter 13:12, as well as much like the Old Testament prophet Micah, chapter 7:6, where this prophet warned that they should not trust anyone in their own family. Jesus may be the disrupter in their own family, not the peacemaker. Jesus said that he came to set a man against his father (ἦλθον γὰρ διχάσαι ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ), a daughter against her mother (καὶ θυγατέρα κατὰ τῆς μητρὸς αὐτῆς), and a daughter-in-law against her mother-in-law (καὶ νύμφην κατὰ τῆς πενθερᾶς αὐτῆς). Thus, the most ferocious enemies will be members of their own household (καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ). People always look outside for enemies, but sometimes they may be right beside them in their own family. Do you have divisions in your own family?
Luke indicated that Jesus asked his disciples (εἶπεν δὲ αὐτοῖς) where was their faith (Ποῦ ἡ πίστις ὑμῶν)? They were afraid (φοβηθέντες), but amazed (δὲ ἐθαύμασαν) at the same time. They said to one another (λέγοντες πρὸς ἀλλήλους). Who is this (Τίς ἄρα οὗτός ἐστιν) that commands (ἐπιτάσσει) even the winds (ὅτι καὶ τοῖς ἀνέμοις) and the water (καὶ τῷ ὕδατι)? Both the winds and the water obey him (καὶ ὑπακούουσιν αὐτῷ). This rebuke of Jesus can also be found in Matthew, chapter 8:26-27, and Mark, chapter 4:40-41, in a somewhat similar manner. Mark said that Jesus then turned to his followers and asked them why they were afraid? Was it because they still had no faith? Jesus called out his disciples for their lack of faith or trust, while showing his great power. Perhaps, this was a slap at some of the early Christian followers of Jesus, who lacked a strong belief in him. These male disciples of Jesus were filled with great fear or awe. They said to one another who is this man? Both the winds and the seas obey or listen to him. Matthew said that these disciples of Jesus marveled or were amazed at what they had just seen take place. They wondered out loud what kind of man that Jesus was? Both the winds and the seas obey him. Jesus was the Lord of nature and weather. Do you believe that Jesus can control the winds and the water?
Luke said that the disciples went to Jesus (προσελθόντες). They woke him up (δὲ διήγειραν αὐτὸν), shouting at him (λέγοντες) “Master (Ἐπιστάτα)! Master (Ἐπιστάτα)! We are perishing (ἀπολλύμεθα)!” Jesus then woke up (ὁ δὲ διεγερθεὶς). He rebuked (ἐπετίμησεν) the wind (τῷ ἀνέμῳ) and the raging water waves (καὶ τῷ κλύδωνι τοῦ ὕδατος), so that they ceased (καὶ ἐπαύσαντο). Finally, there was a calm sea (καὶ ἐγένετο γαλήνη). This waking of Jesus and calming the waters can be found in Matthew, chapter 8:25-26, and Mark chapter 4:38-39, in a somewhat similar fashion. Matthew said that these disciples went to wake up Jesus. They cried out to him calling him “the Lord (Κύριε)”. They wanted to be saved or rescued, because they were dying or facing certain death. They were definitely afraid and scared. After waking up, Jesus then turned to his followers and asked them why they were afraid. Was it because they had little faith? The unfaithful “ὀλιγόπιστοι” was a favorite word of Matthew. Then Jesus got up. He then rebuked or admonished the winds and the sea itself, so that there was a great calm in the air and on the sea. Jesus called out his disciples for their lack of faith or trust, while showing his great power. Mark was not as frantic, but he had more details. He said that Jesus was in the stern or the back of the boat, sleeping on a cushion. The disciples woke up Jesus as Mark said that they called Jesus “Teacher (Διδάσκαλε).” They said that Jesus did not care if they were perishing, or facing certain death. They were definitely afraid and scared. Notice that they did not call Jesus “Lord, Κύριε” as in Matthew, but rather “Teacher, Διδάσκαλε.” Mark said that after Jesus woke up, he then rebuked or admonished the wind. Then he spoke to the sea itself, as he told the sea to be silent, peaceful, and still Thus, the wind abated or was still. There was a great calmness in the sea. Do you believe that God controls the wind and the sea?
Luke said that when Jesus heard all this (ἀκούσας δὲ ταῦτα ὁ Ἰησοῦς), he was amazed or marveled at him (ἐθαύμασεν αὐτόν). He turned to the crowd that followed him (καὶ στραφεὶς τῷ ἀκολουθοῦντι αὐτῷ ὄχλῳ). He said (εἶπεν) with a solemn pronouncement (Λέγω ὑμῖν) that he had not found any such great faith in Israel (οὐδὲ ἐν τῷ Ἰσραὴλ τοσαύτην πίστιν εὗρον). This response of Jesus to the centurion was exactly the same as in Matthew, chapter 8:10, perhaps indicating a Q source. Matthew said that when Jesus heard the response of this centurion, he marveled, wondered, admired, or was amazed. He then turned to speak to his followers with a solemn pronouncement. He had not found anyone in Israel with so great of faith like this Roman, non-Jewish, centurion. His great belief, faith, and trust in the power of Jesus would be demanded of all the Jesus followers. Do you have faith like this Roman centurion?
This is one of the few verses that are exactly word for word in Matthew, chapter 10:21, somewhat similar in Luke, chapter 21:16. This was also similar to Micah, chapter 7:6, where the prophet warned that they should not trust anyone. He said that the son was treating his father with contempt. The daughter was against her mother. The daughter-in-law was against her mother-in-law. Their worst enemies were not outside, but in their very own house. This was a time and a place where you could not trust anyone, even your friends, family, and lovers. You had to be careful with everyone. Jesus, via Mark, seems to indicate the same thing. Brother would betray or hand over his brother to death (καὶ παραδώσει ἀδελφὸς ἀδελφὸν εἰς θάνατον). A father would hand over or betray his child to death (καὶ πατὴρ τέκνον). Children would rise up against their parents (ἐπαναστήσονται τέκνα ἐπὶ γονεῖς). They would have them put to death (καὶ θανατώσουσιν αὐτούς). Family disputes would arise over Jesus. This was a far cry from love your neighbor.
This unique saying of Mark is really the repetition of what was said in the previous verse, a redundancy, to drive home a point. Mark indicated how difficult it would be for rich people to get into the kingdom of God. Mark said that the disciples were perplexed or amazed at his words (οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ.). However, Jesus responded or answered his disciples again (δὲ Ἰησοῦς πάλιν ἀποκριθεὶς), calling them children (λέγει αὐτοῖς Τέκνα,), not understanding what was being said. He indicated once again how hard it was for those who trusted in riches or wealth to enter the kingdom of God (πῶς δύσκολόν ἐστιν εἰς τὴν βασιλείαν τοῦ Θεοῦ εἰσελθεῖν τοὺς πεποιθότας ἐπὶ χρήμασιν). Mark had Jesus repeat things because the disciples were not that sharp. Quite often wealth had been seen as a sign that God was pleased with that person.
This rebuke of Jesus can also be found in Matthew, chapter 8:26, and Luke, chapter 8:25, in a somewhat similar manner. Mark said that Jesus then turned to his followers and asked them (καὶ εἶπεν αὐτοῖς) why they were afraid (Τί δειλοί ἐστε οὕτως)? Was it because they still had no faith (πῶς οὐκ ἔχετε πίστιν)? Jesus called out his disciples for their lack of faith or trust, while showing his great power. Perhaps, this was a slap at some of the early Christian followers of Jesus, who lacked a strong belief in him.
This is unique to Matthew, who continued with this story about the guards and the Jerusalem chief priests. After these chief priests had assembled with the elders or presbyters in consultation (καὶ συναχθέντες μετὰ τῶν πρεσβυτέρων), they decided or devised a plan to give large sums of silver money to these soldiers (συμβούλιόν τε λαβόντες ἀργύρια ἱκανὰ ἔδωκαν τοῖς στρατιώταις). These custodian guards (κουστωδίας) have now become soldiers (στρατιώταις). The chief priests said (λέγοντες) to tell the people that Jesus’ disciples came at night (Εἴπατε ὅτι Οἱ μαθηταὶ αὐτοῦ νυκτὸς ἐλθόντες). They stole the body of Jesus away (ἔκλεψαν αὐτὸν), while they were asleep (ἡμῶν κοιμωμένων). If the governor heard this story (καὶ ἐὰν ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος), they would take care of him or urge or persuade him (ἡμεῖς πείσομεν καὶ ὑμᾶς) to keep these soldiers out of trouble (ἀμερίμνους ποιήσομεν). The problem, of course, is whether Roman soldiers would trust these Jewish leaders in Jerusalem. The better option was that these were Jewish guards who could be persuaded by the Jewish leaders with a little financial incentive.