Luke had Jesus deliver a diatribe against the Scribes. Jesus said to be aware of the Scribes (Προσέχετε ἀπὸ τῶν γραμματέων), because they like to walk around in long robes (τῶν θελόντων περιπατεῖν ἐν στολαῖς). They love to be greeted with respect in the market places (φιλούντων ἀσπασμοὺς ἐν ταῖς ἀγοραῖς). They love to have the best front seats in the synagogues (καὶ πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς). They love the front places of honor at banquets (καὶ πρωτοκλισίας ἐν τοῖς δείπνοις). There is something similar in Mark, chapter 12:38-39, and Matthew, chapter 23:6-7 who had a much longer diatribe against both the Scribes and the Pharisees. Mark indicated that as Jesus taught (Καὶ ἐν τῇ διδαχῇ), he told them to be aware of the Scribes (ἔλεγεν Βλέπετε ἀπὸ τῶν γραμματέων). These Scribes walked around in long robes (τῶν θελόντων ἐν στολαῖς περιπατεῖν). They loved to be greeted with respect in the marketplaces (καὶ ἀσπασμοὺς ἐν ταῖς ἀγοραῖς). They loved the front seats in the assembly synagogues (καὶ πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς). They loved to have the chief places of honor at banquet feasts (καὶ πρωτοκλισίας ἐν τοῖς δείπνοις). Matthew indicated that Jesus said that both the Pharisees and the Scribes loved to have the chief places of honor at banquet feasts (φιλοῦσιν δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις) and the best or front seats in the assembly synagogues (καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς). They loved to be greeted with respect in the marketplaces (καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς). They loved to have people call them rabbi (καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων Ῥαββεί), since this was an Aramaic term that generally meant great teacher or master. While Luke and Mark only mentioned the Scribes, Matthew also named the Pharisees along with the Scribes as being these elite social butterflies. Do you like the front row seats?
Luke indicated that Jesus continued to pick on his dinner guests, the Pharisees. Jesus cursed these Pharisees without naming them. He said woe to them (οὐαὶ ὑμῖν) because they were like unmarked graves (ὅτι ἐστὲ ὡς τὰ μνημεῖα τὰ ἄδηλα) that people or men would walk over without realizing it (καὶ οἱ ἄνθρωποι οἱ περιπατοῦντες ἐπάνω οὐκ οἴδασιν). There was something similar in Matthew, chapter 23:27, where Jesus continued to curse the Pharisees and the Scribes. There was no doubt that Jesus was cursing the Scribes and the Pharisees because of their false hearts. They were like whitewashed tombs, that looked outwardly beautiful. However, the inside of these unmarked tombs was full of the bones of dead people and other kinds of filth or impure things. Thus, the Pharisees appear to look righteous on the outside to others. However, on the inside, in their hearts, they were full of hypocrisy, iniquity, and lawlessness. Matthew went into more detail than Luke did here, sitting with them at dinner. Have you ever complained directly to people at a dinner party?
Luke said that Jesus took her by the hand (αὐτὸς δὲ κρατήσας τῆς χειρὸς αὐτῆς) and called out saying (ἐφώνησεν λέγων) to the child (Ἡ παῖς) to get up (ἔγειρ). This curing of this young girl was similar to what can be found in Matthew, chapter 9:25, and Mark, chapter 5:41-42. However, only Mark went into more detail by using Aramaic words to cure her. Mark said that Jesus took her by the hand and then said to her, “Talitha cum (Ταλιθὰ κούμ)!” which means “Little girl! Get up or arise!” Immediately, the girl arose or got up. She began to walk. She was 12 years old, the same number of years that the lady suffered from the blood flow. At this, the crowd was immediately overcome with great amazement. The use and explanation of Aramaic may indicate an oral source for this story that may have been told originally in Aramaic. Mark felt compelled to explain this to his Greek non-Aramaic audience. Matthew had a very succinct story. Jesus had the crowds put outside. Then he went into where the dead girl was. He took her by the hand. Then this girl got up, without Jesus saying any words. This is somewhat like the prophet Elijah who brought a child back to life in 1 Kings, chapter 17:17-24. Have you ever witnessed a miracle?
Luke said that Jesus answered the disciples of John (καὶ ἀποκριθεὶς εἶπεν αὐτοῖς). He told them to go tell John (Πορευθέντες ἀπαγγείλατε Ἰωάνει) what they had seen and heard (ἃ εἴδετε καὶ ἠκούσατε). The blind ones receive their sight (τυφλοὶ ἀναβλέπουσιν). The lame walk (χωλοὶ περιπατοῦσιν). The lepers are cleansed (λεπροὶ καθαρίζονται). The deaf hear (καὶ κωφοὶ ἀκούουσιν). The dead are raised up (νεκροὶ ἐγείρονται). The poor have good news brought to them (πτωχοὶ εὐαγγελίζονται). This is almost word for word like Matthew, chapter 11:4-5, indicating a possible Q source. Jesus responded or answered these disciples and their main question. He told them to report back to John after their journey what they had heard and seen. Then Jesus listed what he had been doing. The blind people have recovered their sight. The lame people were walking around. The lepers were cleansed. The deaf were able to hear. The dead were raised up. The poor and destitute people were getting good news brought to them. This is a very strong response, as if to say that he was the Messiah, the Christ, the anointed one, something that Jesus did not do often. This messianic expectation was based on Isaiah, chapter 35:4-6, when the savior, their God would come with a vengeance to make up for past problems. He would come to save them. Isaiah seems to indicate that there would be a reversal of fortune, a change in the ways that things happen. The blind would see. The deaf would hear. The lame would run. The mute people would speak. Have you had a change in your life?
Luke indicated that Jesus asked which was easier to say (τί ἐστιν εὐκοπώτερον)? Your sins are forgiven you (εἰπεῖν Ἀφέωνταί σοι αἱ ἁμαρτίαι σου) or stand up and walk (ἢ εἰπεῖν Ἔγειρε καὶ περιπάτει). Mark, chapter 2:9, and Matthew, chapter 9:8, are almost word for word to Luke, so that Mark might be the source of this saying. Mark and Matthew said the same thing about the healing and forgiving of sins for the paralytic. Jesus posed the question which was it easier to do, to say to the paralytic that your sins are forgiven or to say get up, take your pallet, and walk. Jesus seemed to make an equivalence between the two options, forgiving sins or healing a paralyzed man.
This is exactly word for word in Matthew, chapter 26:30, and similar in Luke, chapter 22:39. Both Matthew and Mark agree that after they had sung the praise hymns (Καὶ ὑμνήσαντες), they went out to the hill or the Mount of Olives (ἐξῆλθον εἰς τὸ ὄρος τῶν Ἐλαιῶν). The hymns that they would have sung would be the Hallel Psalms 115-118, that were usually associated with the Passover service. The Mount of Olives was about 2 miles east of the old city of Jerusalem, where many people had been buried for thousands of years. Thus, when Jesus and his 12 disciples had finished with their Passover hymn singing of the Hallel psalms, they went outside the city about a 2 mile walk to this graveyard where there was a hill with a lot of olive trees on it.
There is something similar to this in Matthew, chapter 15:2. Mark said that these Pharisees and Scribes questioned Jesus (καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς). They wanted to know why the disciples of Jesus did not live or walk (Διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου) according to the tradition of the elders or the priests (κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων). But his disciples ate bread with defiled or unwashed hands (ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον). They were violating the tradition of the elders.
This curing of the girl is similar to what can be found in Matthew, chapter 9:25, and Luke, chapter 8:54-55. However, only Mark went into more detail by using Aramaic words to cure her. Mark said that Jesus took her by the hand (καὶ κρατήσας τῆς χειρὸς τοῦ παιδίου). He then said to her (λέγει αὐτῇ), “Talitha cum (Ταλιθὰ κούμ)!” that translated means (ὅ ἐστιν μεθερμηνευόμενον) “Little girl (Τὸ κοράσιον)! Get up or arise (σοὶ λέγω, ἔγειρε)!” Immediately (καὶ εὐθὺς), the girl arose or got up (ἀνέστη τὸ κοράσιον). She began to walk (καὶ περιεπάτει). She was 12 years old (ἦν γὰρ ἐτῶν δώδεκα), the same number of years that the lady suffered from the blood flow. At this, the crowds were immediately overcome with great amazement (καὶ ἐξέστησαν εὐθὺς ἐκστάσει μεγάλῃ). This is somewhat like the prophet Elijah who brought a child back to life in 1 Kings, chapter 17:17-24. The use and explanation of Aramaic may indicate an oral source for this story that may have been told originally in Aramaic. Mark felt compelled to explain this to his Greek non-Aramaic audience.
Luke, chapter 5:23, and Matthew, chapter 9:8, are almost word for word to Mark, so that Mark might be the source of this saying. Mark said that Jesus posed the question which was it easier to do, (τί ἐστιν εὐκοπώτερον) to say to the paralytic (εἰπεῖν τῷ παραλυτικῷ) that your sins are forgiven (Ἀφίενταί σου αἱ ἁμαρτίαι) or to say (ἢ εἰπεῖν) rise up or get up, take your pallet, and walk (Ἔγειρε καὶ ἆρον τὸν κράβαττόν σου καὶ περιπάτει)? Jesus seems to make an equivalence between the two optional sayings.
This is exactly the same as in Mark, chapter 2:9-12, and Luke, chapter 5:22-25, about the healing and forgiving of sins for the paralytic. Jesus posed the question which was it easier to do (τί γάρ ἐστιν εὐκοπώτερον) to say that your sins are forgiven (εἰπεῖν Ἀφίενταί σου αἱ ἁμαρτίαι) or to say get up and walk (ἢ εἰπεῖν Ἔγειρε καὶ περιπάτει). Jesus said that they should know that the Son of Man had the power and authority on earth (ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ Υἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς) to forgive sins (ἀφιέναι ἁμαρτίας). He then told the paralytic to stand up (τότε λέγει τῷ παραλυτικῷ Ἔγειρε), take his bed (ἆρόν σου τὴν κλίνην), and go home (καὶ ὕπαγε εἰς τὸν οἶκόν σου). Thus, that is exactly what the paralyzed man did. He got up and went to his home (καὶ ἐγερθεὶς ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ). Jesus forgave this man his sins and cured him of paralysis. Normally, the power to forgive sins was what only God could do. How were these powers related?