10:1 Now after these things the Lord appointed seventy others1, and sent them two and two before his face into every city and place2, whither he himself was about to come. MISSION AND RETURN OF THE SEVENTY. (Probably in Judea, October, A.D. 29.) Luke 10:1-24
Now after these things the Lord appointed seventy others. That is,
other messengers in addition to the twelve apostles.
And sent them two and two before his face into every city and place,
whither he himself was about to come. Luke has told us of the
journey through Samaria to Jerusalem (Luke
9:52), and John has told us what occurred at the Feast of Tabernacles in
7:2). We learn from John also that Jesus was at the Feast of Dedication
10:22). The first feast was in October and the latter in December. Jesus
evidently spent the time between these feast in Judea, making a tour of that
province and sending the seventy before him, thus thoroughly evangelizing it
as he had Galilee, by sending out the twelve.
10:2 And he said unto them, The
harvest indeed is plenteous, but the laborers are few1:
pray ye therefore the Lord of the harvest, that he send forth laborers into his
The harvest indeed is plenteous, but the laborers are few. See Matthew
10:4 Carry no purse, no wallet, no shoes; and
salute no man on the way1.
And salute no man on the way. This was probably a common direction
in cases of haste (2 Kings
4:29). Eastern salutations were tedious and overburdened with ceremony.
Those in haste were excused from them.
10:5 And into
whatsoever house ye shall enter, first say, Peace [be] to this house1.
And into whatsoever house ye shall enter, first say, Peace [be] to this
house. See Matthew
10:6 And if a son
of peace be there, your peace shall rest upon him: but if not, it shall turn to
And if a son of peace be there, your peace shall rest upon him: but if
not, it shall turn to you again. See Matthew
10:7 And in that
same house remain, eating and drinking such things as they give1:
for the laborer is worthy of his hire2.
Go not from house to house.
And in that same house remain, eating and drinking such things as they
give. They were not to give trouble and waste time by asking for better
For the laborer is worthy of his hire. See 1 Timothy
10:11 Even the
dust from your city, that cleaveth to our feet, we wipe off against you1:
nevertheless know this, that the kingdom of God is come nigh.
Even the dust from your city, that cleaveth to our feet, we wipe off
against you. See Mark
10:12 I say unto you, it
shall be more tolerable in that day for Sodom, than for that city1.
It shall be more tolerable in that day for Sodom, than for that city.
For comment, see Matthew
10:13 Woe unto
thee, Chorazin1! woe unto thee, Bethsaida! for if the
mighty works had been done in Tyre and Sidon, which were done in you, they would
have repented long ago, sitting in sackcloth and ashes.
Woe unto thee, Chorazin! etc. See Matthew
10:14 But it
shall be more tolerable for Tyre and Sidon in the judgment1,
than for you.
But it shall be more tolerable for Tyre and Sidon in the judgment,
than for you. See Matthew
10:15 And thou, Capernaum, shalt thou be
exalted unto heaven? thou shalt be brought down unto Hades.
And thou, Capernaum, shalt thou be exalted unto heaven? thou shalt be
brought down unto Hades. See Matthew
10:16 He that
heareth you heareth me; and he that rejecteth you rejecteth me; and he that
rejecteth me rejecteth him that sent me1.
He that heareth you heareth me; and he that rejecteth you rejecteth me;
and he that rejecteth me rejecteth him that sent me. See Matthew
10:17 And the
seventy returned with joy1, saying, Lord, even the demons
are subject unto us in thy name.
And the seventy returned with joy. The report of the seventy is
more joyous than that of the twelve, for the sayings of the latter on their
return were overshadowed by the news of John the Baptist's death (Luke
10:18 And he said unto them, I
beheld Satan fallen as lightning from heaven1.
I beheld Satan fallen as lightning from heaven. This may be
translated "I was beholding Satan fallen as lightning falls from
heaven". The sense indicates that the words refer to the victories over
the unclean spirits just reported by the seventy. In their successes Jesus
saw Satan falling from the lofty heights with the swiftness of lightning.
The overthrow of Satan was then in progress (John
10:19 Behold, I
have given you authority to tread upon serpents and scorpions1,
and over all the power of the enemy: and nothing shall in any wise hurt you.
I have given you authority to tread upon serpents and scorpions.
While the messengers of Christ were, no doubt, literally protected from the
poisons of reptiles, etc. (Acts
28:3-6), serpent and scorpions are here to be taken an emblematic of the
powers of evil.
in this rejoice not, that the spirits are subject unto you; but rejoice that
your names are written in heaven1.
Nevertheless in this rejoice not, that the spirits are subject unto
you; but rejoice that your names are written in heaven. Your joy in
visible and temporal success, and in the subjection to you of the powers of
evil, is not to be compared to the joy that you have the prospect of heaven.
10:21 In that same hour he rejoiced in the
Holy Spirit, and said, I thank thee, O Father, Lord of heaven and earth, that
thou didst hide these things from the wise and understanding1,
and didst reveal them unto babes: yea, Father; for so it was well-pleasing in
That thou didst hide these things from the wise and understanding,
and didst reveal them unto babes. See Matthew
10:22 All things
have been delivered unto me of my Father1: and no one
knoweth who the Son is, save the Father; and who the Father is, save the Son,
and he to whomsoever the Son willeth to reveal [him].
All things have been delivered unto me of my Father, etc. See Matthew
10:23 And turning
to the disciples, he said privately, Blessed [are] the eyes which see the things
that ye see1:
And turning to the disciples, he said privately, Blessed [are] the eyes
which see the things that ye see. See YFG "Mt 13:16"|.
10:24 for I say unto you, that many
prophets and kings desired to see the things which ye see1,
and saw them not; and to hear the things which ye hear, and heard them not.
Many prophets and kings desired to see the things which ye see,
etc. See Matthew
10:25 And behold,
a certain lawyer stood up and made trial of him1, saying,
Teacher, what shall I do to inherit eternal life2?
PARABLE OF THE GOOD SAMARITAN. (Probably Judea.) Luke
And behold, a certain lawyer stood up and made trial of him. For
the term "lawyer", see Mark
1:22 and see Luke
11:45. The lawyer stood up to attract attention to himself, and thus
give emphasis to his question and its answer.
Saying, Teacher, what shall I do to inherit eternal life? The
lawyer wished to make trial of the skill of Jesus in solving the intricate
and difficult question as to how to obtain salvation. Jesus was probably
teaching in some house or courtyard, and his habit of giving local color to
his parables suggests that he was probably in or near Bethany, through which
the road from Jerusalem to Jericho passes.
10:26 And he said unto him, What is
written in the law? how readest thou?
What is written in the law? how readest thou? Looking upon Jesus as
a sabbath-breaker and a despiser of tradition, the lawyer no doubt expected
that Jesus would lay down some new rule for obtaining salvation. If so, he
was surprised to be thus referred to the law of Moses for his answer.
10:27 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 mind1; and thy neighbor
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. See Deuteronomy
And thy neighbour as thyself. See Leviticus
19:18. Having made himself conspicuous by standing up, the lawyer had to
give the best answer he knew or sully his own reputation for knowledge. He
therefore gives the two great laws which comprise all other laws.
10:28 And he said unto him, Thou
hast answered right: this do, and thou shalt live1.
Thou hast answered right: this do, and thou shalt live. The lawyer
had asked his question simply as a test. With him the law was simply matter
for speculation and theory, and the word "do" was very startling.
It showed the difference between his and the Master's views of the law. He
had hoped by a question to expose Jesus as one who set aside the law, but
Jesus had exposed the lawyer as one who merely theorized about the law, and
himself as one who advocated the doing of the law.
10:29 But he,
desiring to justify himself, said unto Jesus, And who is my neighbor1?
But he, desiring to justify himself, said unto Jesus, And who is my
neighbor? He could justify his conduct if permitted to define the word
"neighbor". He asked his question, therefore, in the expectation
of securing such a definition of the word as would enable him to maintain
his public standing and quiet his conscience.
10:30 Jesus made answer and said, A
certain man1 was going down from
Jerusalem to Jericho2; and he
fell among robbers, who both stripped him and beat him, and departed, leaving
him half dead3.
A certain man. Evidently a Jew, for otherwise the nationality would
have been specified.
Was going down from Jerusalem to Jericho. The road from Jerusalem
to Jericho is eighteen miles long, and descends about 3,500 feet. About two
miles from Jerusalem it passes through the village of Bethany, and for the
rest of the eighteen miles it passes through desolate mountain ravines
without any habitation save the inn, the ruins of which are still seen about
half way to Jericho.
And he fell among robbers, who both stripped him and beat him, and
departed, leaving him half dead. This district from that time till the
present has been noted for robberies, and Jerome tells that the road was
called the "bloody way".
10:31 And by
chance a certain priest was going down that way1: and
when he saw him, he passed by on the other side2.
And by chance a certain priest was going down that way. A very
natural thing for a priest to do, for there was a very large priestly
settlement at Jericho.
And when he saw him, he passed by on the other side. He did this
although the law commanded mercy and help to a neighbor (Exodus
10:32 And in like
manner a Levite also1, when he
came to the place, and saw him, passed by on the other side2.
And in like manner a Levite also. A temple minister. The tribe of
Levi had been set apart by God for his service.
When he came to the place, and saw him, passed by on the other side.
In the priest and Levite the lawyer saw the picture of his own life, for he
saw in them those who knew the law, but did not practice it. There may have
been many excuses for this neglect of the wounded man: danger, hate, dread
of defilement, expense, but Jesus does not consider any of them worth
10:33 But a
certain Samaritan1, as he journeyed, came where he was:
and when he saw him, he was moved with compassion,
A certain Samaritan. The hereditary enemy of the Jew (John
10:34 and came to him, and
bound up his wounds, pouring on [them] oil and wine1; and
he set him on his own beast, and brought him to an inn, and took care of him.
And bound up his wounds, pouring on [them] oil and wine. The
ordinary remedies for wounds (Isaiah
10:35 And on the morrow he
took out two shillings1, and gave
them to the host2, and said, Take
care of him; and whatsoever thou spendest more, I, when I come back again, will
He took out two shillings. The shilling or denarius was worth about
seventeen cents, but it represented the price of a day's labor.
And gave them to the host. The inn-keeper.
Take care of him; and whatsoever thou spendest more, I, when I come
back again, will repay thee. The compassion of the Samaritan bore full
fruitage. However heterodox he was, he was after all a worshiper of Jehovah
and more orthodox at heart than either the priest or the Levite. Though it
was not customary for an inn- keeper to furnish food either for man or
beast, he could do so if he chose out of his own stores. The scant cash left
by the Samaritan indicates a poverty which made his charity the more
praiseworthy. His eye and heart and hand and foot and purse were all
subservient to the law of God.
10:36 Which of
these three, thinkest thou, proved neighbor unto him that fell among the robbers1?
Which of these three, thinkest thou, proved neighbor unto him that fell
among the robbers? Instead of answering didactically, "Everybody is
your neighbor", Jesus had incarnated the law of neighborliness in the
good Samaritan, and had made it so beautiful that the lawyer could not but
commend it even when found in a representative of this apostate race. He
showed, too, that the law was not for causistry but for practice.
10:37 And he said, He
that showed mercy on him1. And Jesus said unto him, Go,
and do thou likewise2.
He that showed mercy on him. The lawyer avoided the name Samaritan
so distasteful to his lips. Jesus gave countenance to no such racial
prejudice, even though the Samaritans had rejected him but a few weeks
before this (Luke
Go, and do thou likewise. All the laws and teachings of God are to
be generously interpreted (Matthew
5:43,44) and are to be embodied in the life (Matthew
10:38 Now as they
went on their way1, he entered
into a certain village2: and a certain woman named Martha
received him into her house.
JESUS THE GUEST OF MARTHA AND MARY. (Bethany, near Jerusalem.) Luke
Now as they went on their way. He was journeying through Judea,
attended by the twelve.
He entered into a certain village. It was the village of Bethany (John
11:1), which was less than two miles from Jerusalem.
10:39 And she had
a sister called Mary, who also sat at the Lord's feet1,
and heard his word.
And she had a sister called Mary, who also sat at the Lord's feet,
and heard his word. Sitting at the feet was the ancient posture of
22:3). Martha honored Christ as a "guest", but Mary honored
him as a "teacher".
10:40 But Martha
was cumbered about much serving1; and she came up to him,
and said, Lord, dost thou not care that my sister did
leave me to serve alone2? bid her therefore that she help
But Martha was cumbered about much serving. She was evidently
preparing an elaborate repast, and was experiencing the worry and
distraction which usually accompanies such effort.
Lord, dost thou not care that my sister did leave me to serve alone?
bid her therefore that she help me. Martha so forms her appeal to
Christ as to make it a covert accusation that Mary would not listen to
10:41 But the Lord answered and said unto
her, Martha, Martha, thou art anxious and troubled
about many things1:
Martha, Martha, thou art anxious and troubled about many things. By
thus repeating the name, Jesus tempered the rebuke. See also Luke
10:42 but one
thing is needful1: for Mary hath chosen the good part,
which shall not be taken away from her.
But one thing is needful. That is, one duty or privilege is
pre-eminent. Bread for the body may be important, but food for the soul is,
after all, the one thing needful.
For Mary hath chosen that good part, which shall not be taken away from
her. The expression "good part" is an allusion to the portion
of honor sent to the principal guest at a banquet. Its use shows that Jesus
had food in mind when he used the expression "one thing is
needful", and that he was contrasting spiritual nourishment with
physical. The description of the two sisters here tallies with that given at
12:2,3, for there Martha serve and Mary expresses personal devotion. Our
Lord's rebuke is not aimed at hospitality, not at a life full of energy and
business. It is intended to reprove that fussy fretfulness which attempts
many unneeded things, and ends in worry and fault-finding. It does not set a
life of religious contemplation above a life of true religious activity, for
contemplation is here contrasted with activity put forth with a faulty
spirit. The trend of the New Testament teaching shows that a man must be a
"doer" as well as a "hearer" of the word (Luke