Luke indicated that Jesus began to tell the people another parable (Ἤρξατο δὲ πρὸς τὸν λαὸν λέγειν τὴν παραβολὴν ταύτην) about a certain man who planted a vineyard (ἄνθρωπος ἐφύτευσεν ἀμπελῶνα). He then leased it to farmer tenants (καὶ ἐξέδετο αὐτὸν γεωργοῖς). However, he went abroad to another country for a long time (καὶ ἀπεδήμησεν χρόνους ἱκανούς). This parable about the absentee vineyard landowner can also be found in Matthew, chapter 21:33, and Mark, chapter 12:1, with more details about this vineyard. Mark said that Jesus began to speak to them in parables (Καὶ ἤρξατο αὐτοῖς ἐν παραβολαῖς λαλεῖν). This story was about a male landowner who planted a vineyard (ἀμπελῶνα ἄνθρωπος ἐφύτευσεν). He then put a fence around this vineyard (καὶ περιέθηκεν φραγμὸν) and dug a wine press (καὶ ὤρυξεν ὑπολήνιον). He even built a fortified watchtower (καὶ ᾠκοδόμησεν πύργον), so that it was a very nice vineyard. This story is reminiscent of the allegory of the vineyard from Isaiah, chapter 5:1-2. Isaiah had a song about a friend’s fertile field. He also dug out stones and planted choice vines. He put a tower in the middle to look over the vineyard with a carved wine vat there also. However, he got bad grapes instead of good grapes. Clearly, he did not get what he expected. However, this landowner here leased his land or rented it to farmer tenants (καὶ ἐξέδετο αὐτὸν γεωργοῖς). Then he left that region and went away to another country (καὶ ἀπεδήμησεν). Matthew also indicated that Jesus wanted them to listen to another parable (Ἄλλην παραβολὴν ἀκούσατε) about a male landowner (Ἄνθρωπος ἦν οἰκοδεσπότης), who planted a vineyard (ὅστις ἐφύτευσεν ἀμπελῶνα). He then put a fence around it (καὶ φραγμὸν αὐτῷ περιέθηκεν) and dug a wine press in it (καὶ ὤρυξεν ἐν αὐτῷ ληνὸν). He even built a fortified watchtower (καὶ ᾠκοδόμησεν πύργον). This seemed like a very nice vineyard, much like in Mark. However, this landowner also leased or rented this land to farmer tenants (καὶ ἐξέδετο αὐτὸν γεωργοῖς). Then he left that region and went away to another country (ἀπεδήμησεν). These last two things, renting and leaving the land, will cause him a problem. Have you had a problem with tenants?
Luke uniquely talked about Jesus and his coziness with sinners that upset the Pharisees and the Scribes. Luke said that both the Pharisees (οἵ τε Φαρισαῖοι) and the Scribes (καὶ οἱ γραμματεῖς) were grumbling (καὶ διεγόγγυζον), saying (λέγοντες), that this fellow, Jesus, welcomes sinners (ὅτι Οὗτος ἁμαρτωλοὺς προσδέχεται) and eats with them (καὶ συνεσθίει αὐτοῖς). Eating with sinners and tax collectors was a form of fellowship. Perhaps the Pharisees and Scribes were correct in indicating that Jesus was approving their lifestyle. He was giving tacit acceptance to these sinners and their deeds, scandalizing the people of Israel. Listening to sinners was one thing. Eating with them was another thing. Would you welcome and eat with a public sinner?
Luke uniquely indicated that Jesus had other plans about dinner guests. When anyone gave a dinner party or feast (ἀλλ’ ὅταν δοχὴν ποιῇς), Jesus listed the people who this Pharisee should invite (κάλει), the poor (πτωχούς), the crippled (ἀναπήρους), the lame (χωλούς) and the blind (τυφλούς). These were not the elite of society who would get the higher places because of their distinguished positions. Do you know anyone who invites these kinds of people to a dinner party?
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 crowds found out where Jesus was (οἱ δὲ ὄχλοι γνόντες) and followed him (ἠκολούθησαν αὐτῷ). Thus, Jesus welcomed them (καὶ ἀποδεξάμενος αὐτοὺς) and spoke to them (ἐλάλει αὐτοῖς) about the kingdom of God (περὶ τῆς βασιλείας τοῦ Θεοῦ). He healed those who needed to be cured (καὶ τοὺς χρείαν ἔχοντας θεραπείας ἰᾶτο). A similar statement can be found in all four gospels, Matthew, chapter 14:14, Mark chapter 6:34, and John, chapter 6:2, plus here. Jesus continued his mission of compassion. Mark said that when Jesus went ashore, he saw a great crowd, without any indication of the size of this crowd. He then had compassion for them. However, instead of curing the people as in Matthew and Luke,Mark had Jesus talk to them as being sheep without a shepherd, as in Matthew, chapter 9:36. Then Jesus began to teach the people many things, rather than heal them. The emphasis in Mark here was on teaching rather than healing. Matthew, on the other hand, said that Jesus continued his mission of compassion by curing the ill and the sick people. When Jesus went ashore, he saw a great crowd. He then had compassion for them, so that he cured the feeble and ill people. One of the great acts of kindness of Jesus was curing people of their diseases or sicknesses. How do you treat sick people?
This story of Jesus astonishing the people in Nazareth can be found in all 3 synoptic gospels, Mark, chapter 6:2, and Matthew, chapter 13:54, and Luke here. Luke said that all the people in the synagogue spoke well or testified in favor of Jesus (καὶ πάντες ἐμαρτύρουν αὐτῷ). They were amazed at the gracious words (καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος) that came from his mouth (τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ). At first, they were excited about how good Jesus was. Then they said (καὶ ἔλεγον) was he not Joseph’s son (Οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος)? Thus, they were astonished and wondered where did he get all his wisdom. They seemed surprised that Jesus was so smart or so important. They would have known him for some time as merely the son of Joseph in Nazareth.
There is something similar to this in Matthew, chapter 13:54 and Mark, chapter 6:2. Luke said that Jesus came to Nazareth (Καὶ ἦλθεν εἰς Ναζαρά), where he had been brought up (οὗ ἦν τεθραμμένος). Matthew and Mark said that Jesus came to his hometown, his own area, without naming it Nazareth. Luke was more elaborate, while Matthew was closer to Mark. Matthew and Mark, said that on the Sabbath, Jesus began to teach the people in the synagogue. Luke was a little different. He said that Jesus went (καὶ εἰσῆλθεν) to the synagogue (εἰς τὴν συναγωγήν) on the Sabbath day (ν τῇ ἡμέρᾳ τῶν σαββάτων), as was his custom (κατὰ τὸ εἰωθὸς αὐτῷ). Then he then stood up to read (καὶ ἀνέστη ἀναγνῶναι). Luke would describe in detail what Jesus did at the synagogue on the Sabbath in Nazareth, while the other two evangelists simply said that he preached at the synagogue.
This is almost word for word in Matthew, chapter 24:17, but not in Luke. Mark said that during these end times, the people on the housetop or roofs of their houses (ὁ ἐπὶ τοῦ δώματος) should not go down (μὴ καταβάτω) and enter their house (μηδὲ εἰσελθάτω τι) to take anything out of there (ἆραι τὰ ἐκ τῆς οἰκίας αὐτοῦ). It would be useless to do so, as the world was coming to an end.
There is something similar, but not quite the same in all 4 gospel stories. Matthew, chapter 3:1-2, called John the Baptist (βαπτιστὴς) not the Baptizer (ὁ βαπτίζων), but John was in the wilderness, like here, calling for repentance. In Matthew, John also warned the people that the kingdom of heaven was near. Luke, chapter 3:2:3, is actually closer to Mark, since he used the exact same words about John in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. John, chapter l:19-29, had a long dialogue with John and the priests and Levites about what he was doing. Mark has this simple statement that John the Baptizer, or the one baptizing, appeared (ἐγένετο Ἰωάνης ὁ βαπτίζων) in the wilderness or desert (ἐν τῇ ἐρήμῳ). How and what he did before or after did not matter. He was there proclaiming or preaching a baptism of repentance, a life change, or metanoia (κηρύσσων βάπτισμα μετανοίας) to have sins or faults forgiven or wiped away (ἄφεσιν ἁμαρτιῶν). John tied this repentant change of life style baptism with the forgiving of sins or wiping away of past faults, since he was calling for repentance. John and Jesus are linked in some ways like Aaron and Moses or the later Peter and Paul. One is superior to the other but the other plays an indispensable role.
This is almost word for word in Mark, chapter 13:15, but not in Luke. During this end times, the people on the housetop or roofs of their houses (ὁ ἐπὶ τοῦ δώματος) should not go down (μὴ καταβάτω) to take things out of their houses (ἆραι τὰ ἐκ τῆς οἰκίας αὐτοῦ). It would be useless to do so, as the world was coming to an end.