People's New Testament After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. 10:1 The Seventy Disciples Sent Forth
SUMMARY OF LUKE 10: Seventy Preachers Chosen. The Harvest Ready but the Laborers Few. The Charge. The Warning to Chorazin, Bethsaida, and Capernaum. The Return of the Seventy. The Lawyer's Question. Who Is My Neighbor?. The Parable of the Good Samaritan. Martha and Mary. After these things. All that we can be certain of as to the time when the seventy were appointed is that it was after the events Luke has already related. There are reasons for thinking that it was near the close of our Lord's ministry. It is usually located in the country east of the Jordan, when the Lord began his last journey to Jerusalem. Appointed other seventy. He had already sent forth the apostles (Lu 9:1), and he now sent forth seventy preachers more. That he could find seventy fitted for this mission shows that his teaching was making a deep impression on the Galileans. Sent them two and two. That each one might have a helper, a counselor and a sympathizer. Into every city and place. As the time of his earthly ministry shortened, it increased in earnestness and activity. The Lord in person visited as many places as possible, and these messengers were sent before to preach to the people and to prepare the way. Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. 10:2 The harvest truly is great. See PNT Mt 9:37, where the same language is used, not on the same, but a similar occasion.
Go your ways: behold, I send you forth as lambs among wolves. 10:3-12 Go. The instructions to the seventy are in substance the same as those given to the twelve in Matthew, See notes on Mt 10:5-42. Matthew is fuller. For Luke's additions, see notes on Lu 10:4-6.
Carry neither purse, nor scrip, nor shoes: and salute no man by the way. 10:4 Salute no man by the way. The Jewish salutations were very formal, hypocritical, and consumed much time. It is said that it often required from one to three hours to complete these formal salutations. The disciples were not to consume thus their precious time, nor did the Savior wish them to go through with foolish and insincere forms.
And into whatsoever house ye enter, first say, Peace be to this house. 10:5 Peace be to this house. The usual form of blessing when entering a house as a guest.
And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. 10:6 Son of peace. One who is worthy of such a blessing and hospitality receives the messengers of the Lord.
And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house.
And into whatsoever city ye enter, and they receive you, eat such things as are set before you:
And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.
But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,
Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you.
But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city.
Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. 10:13-15 Woe to thee, Chorazin! See notes on Mt 11:21-24. It is thought that this is a repetition of the words used on a former occasion, in order to emphasize the sin of rejecting the messengers of the Lord.
But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. 10:13-15 Woe to thee, Chorazin! See notes on Mt 11:21-24. It is thought that this is a repetition of the words used on a former occasion, in order to emphasize the sin of rejecting the messengers of the Lord.
And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. 10:13-15 Woe to thee, Chorazin! See notes on Mt 11:21-24. It is thought that this is a repetition of the words used on a former occasion, in order to emphasize the sin of rejecting the messengers of the Lord.
He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. 10:16 He that heareth you heareth me. See PNT Mt 10:40, where we have the same solemn and suggestive declaration.
And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. 10:17 The seventy returned again with joy. How long after they were sent forth is unknown.
Even the devils are subject to us through thy name. In accordance with the promise made to the twelve, and probably repeated to the seventy (Mt 10:8). All was wrought by the power of Christ's name. And he said unto them, I beheld Satan as lightning fall from heaven. 10:18 I beheld Satan as lightning fall from heaven. Various interpretations of this statement are given, but it is probable that Christ refers to the original fall of Satan (Isa 14:12 Jude 1:6). The victory of his disciples over the demons is the harbinger of another fall, when Satan and all his works shall be destroyed.
Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. 10:19 To tread on serpents and scorpions. Evidently an allusion to the promise that the seed of woman shall bruise the serpent's head (Ge 3:15). It is a promise of victory over the power of sin, of victory over all the power of the enemy. The connection shows that it is symbolical.
Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. 10:20 Rejoice not in your own power. Judas had this power in Christ's name.
But rather rejoice. In the hope of salvation. The greatness of all subjects of rejoicing is that we are the children of God. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. 10:21,22 I thank thee, O Father. See notes on Mt 11:25-27. The same language is probably uttered here a second time.
All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. 10:21,22 I thank thee, O Father. See notes on Mt 11:25-27. The same language is probably uttered here a second time.
And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: 10:23,24 Blessed are the eyes, etc. See PNT Mt 13:16,17. A similar occasion calls for the same language here recorded.
For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. 10:23,24 Blessed are the eyes, etc. See PNT Mt 13:16,17. A similar occasion calls for the same language here recorded.
And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? 10:25-29 The parable of the Good Samaritan, as well as that of the Prodigal Son and Lazarus and Dives, are given only by Luke.
A certain lawyer. One versed in the Jewish law, a theologian, a scribe, and possibly a rabbi. Tempted him. Put him to trial. What shall I do to inherit eternal life? He probably had noted that Jesus was calling sinners to repentance, but he fancied that he belonged to another class, and hence asks, What shall I do ? He said unto him, What is written in the law? how readest thou? 10:26 What is written? The Lord calls on the lawyer to state his own understanding of the law.
And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. 10:27 Thou shalt love the Lord. The lawyer answered well and gave the sum of the whole law. See De 6:4-5 Le 19:18.
And he said unto him, Thou hast answered right: this do, and thou shalt live. 10:28 This do, and thou shalt live. He who fulfills the great law of love is born again. There is no inconsistency. We repent and live, believe and live, obey and live, and love and live. For these are all co-related. One cannot exist without the others. We cannot love God unless we believe and repent. He that loves me will keep my words (Joh 14:23).
But he, willing to justify himself, said unto Jesus, And who is my neighbour? 10:29 Willing to justify himself. Evidently conscious that he did not keep the law of love.
Who is my neighbour? The Lord answers by a parable. And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. 10:30-37 A certain man. A Jew of Jerusalem.
Went down. It was a constant descent from Jerusalem to Jericho, over 3,000 feet in eighteen miles. Fell among robbers. The road is a dark, desolate, mountain pass, dangerous then, so beset by robbers still that no traveler dares go through it without a guard. Whuch stripped him. Not only of raiment, but of all he had; then left him, stunned, bleeding, unconscious, nearly dead. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. 10:31 A certain priest. Jericho was a city of priests. A priest ought to be a holy man. The law commanded mercy and help to a neighbor (Ex 23:4-5 De 22:1-4). The priest and Levite both disregarded the law in passing the poor sufferer.
And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. 10:32 Likewise a Levite. A temple minister. He probably excused himself by the example of his priest.
But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, 10:33 A certain Samaritan. The hereditary enemy of the Jews; despised and hated by the latter. The Jews and Samaritans have no dealings (Joh 4:9). If any man had excuse for passing the wounded Jew by it was the Samaritan. But, unlike the priest and Levite,
he had compassion. His compassion leads to action, to self-denial, and inconvenience. He dresses the man's wounds, sets him on his own beast, carries him to the inn, and when he left, left money for his care. For ancient inns, see PNT Lu 2:7. And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.
And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. 10:35 Two pence was two days' wages, and there was promise of more.
Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? 10:36 Which of these three... was neighbour? The stranger became the neighbor. So we are to be neighbors to all who need help. Christian love must know no narrow bounds of race or sect. Genuine philanthropy is a Christian spirit.
And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.
Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house. 10:38 Entered into a certain village. Bethany, the home of Mary, Martha and Lazarus. It is probable that this incident is not related in its order of time. It may have occurred on the last journey.
And she had a sister called Mary, which also sat at Jesus' feet, and heard his word. 10:39 Sat at the Jesus' feet, and heard his word. Martha seems to have been mistress of the house. Her thought was to entertain the Lord; Mary's to hear his word; both commendable; the latter, best.
But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me. 10:40 Dost thou not care? Her sister seemed to her negligent and selfish, when her apparent neglect was do to the absorption in the truth.
And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: 10:41 Thou art careful and troubled. Agitated over temporal matters while there are others more important.
But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her. 10:42 One thing is needful. Jesus cared nothing for bodily indulgence. The important thing was the bread of life. That, Mary had chosen. Heed the lesson that he who receives most of his word and spirit, is most pleasing in his sight. The People's New Testament by B.W. Johnson [1891] Bible Hub |
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