to Giuseppe,
This assumes a priori the existence of Jesus (for who wrote that passage), but who created his literary portrait could not realize the difference so easily (between what was doing him and what was doing an imaginary or presumed Jesus).
But Marcion, in his gospel, acknowledged the past existence of Jesus on earth, in a physical body and looking like a human, but not born from a woman.
That passage, by the way, was written by Marcion.
Because only at that price ''Luke'' could judaize better the marcionite Jesus. It's the same thing about the Two Swords logion : why did Luke show Jesus as a seditious requiring two swords? To make him more a traditional Jewish messiah (contra Marcion), at the price of raising doubt about his pacifism.
Luke judaizing the marcionite Jesus is just an assumption. Even the Marcionite Jesus (& Paul) comes with some reference to OT figures, which can be best explained by Marcion cutting as much as possible of Judaism from gLuke, but leaving some remnants. And even Marcion had Jesus dealing with Jews exclusively.
As for the two swords, you should know that weapons were allowed to be carried by travelers then:
Josephus' Wars, II, VIII, 4
"... they [Essenes]
carry nothing with them when they travel into remote parts, though still they take their weapons with them, for fear of thieves."
Having (only) two swords in a group is not a sign of a seditious group, but rather a pacifist one. Actually, it seems "Luke" was reacting to those who read Mk 14:47, who wondered if the people around Jesus then were heavily armed. "Luke" tried to defuse that with her only two swords.
It is ridiculous to me that some used these two swords to "prove" Jesus was the leader of a seditious group.
The logic of your argument, if I bear it in extremis, can make very a strong argument in support of Mark's knowledge of Josephus: if Mark didn't read Josephus, then how could he explain to his gentile audience who were the ''pharisees'', by him introduced so rapidly in his incipit?
The pharisees were known in the Diaspora. They probably existed in Mark's community, along with teachers of the Law.
However, John was a common name and that man did not exist in Mark's community, and therefore was requiring identification when first presented in Marcion's gospel.
Cordially, Bernard