Luke10

Jesus commissions seventy disciples, sending them to preach, heal, and declare the Kingdom of God, warning of judgment for those who reject their message. Upon their joyful return, Jesus redirects their focus to rejoicing in their salvation rather than their power over spirits. He then teaches a lawyer about inheriting eternal life through the parable of the Good Samaritan, emphasizing active mercy. The chapter concludes with Jesus commending Mary for prioritizing spiritual devotion over Martha's worldly anxieties.

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Jesus Commissions the Seventy

¶ 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.

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.

Go your ways: behold, I send you forth as lambs among wolves.

Carry neither purse, nor scrip, nor shoes: and salute no man by the way.

And into whatsoever house ye enter, first say, Peace be to this house.

And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.

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.

Woes to Unrepentant Cities

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.

But it shall be more tolerable for Tyre and Sidon at the judgment, than for you.

And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell.

He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.

The Seventy Return with Joy

¶ And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.

And he said unto them, I beheld Satan as lightning fall from heaven.

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.

Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.

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.

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.

And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see:

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.

The Parable of the Good Samaritan

¶ And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?

He said unto him, What is written in the law? how readest thou?

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.

And he said unto him, Thou hast answered right: this do, and thou shalt live.

But he, willing to justify himself, said unto Jesus, And who is my neighbour?

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.

And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side.

And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.

But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,

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.

Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?

And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.

Jesus Visits Martha and Mary

¶ 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.

And she had a sister called Mary, which also sat at Jesus' feet, and heard his word.

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.

And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:

But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.

Study Notes for Luke 10

Verse 1

The appointment of the seventy (or seventy-two in some manuscripts) highlights the expanding scope of Jesus’ ministry beyond the initial twelve apostles. The number 70 often symbolized the nations of the world (Gen. 10), suggesting a mission to all peoples.

Verse 2

This verse underscores the urgency of the mission. The 'harvest' refers to the multitude of people ready to hear the message of the Kingdom, contrasting sharply with the limited number of available workers.

Verse 4

The instruction to travel without provisions (purse, bag, sandals) emphasizes radical reliance on God and the hospitality of those they minister to, signifying urgency and complete dependence on the mission.

Verse 5

'Peace' (Shalom) is more than a greeting; it is the comprehensive offer of God's well-being and the establishment of the Kingdom's presence in that home.

Verse 7

This establishes the principle that those dedicated entirely to preaching the Gospel are worthy of sustenance from the community they serve, allowing them to focus fully on their calling.

Verse 9

The ministry combined healing (demonstrating God's power) with the proclamation that 'the kingdom of God is come nigh,' signaling that Jesus’ rule was actively breaking into the present world.

Verse 11

Wiping the dust off their feet was a symbolic, dramatic gesture used by Jews when leaving Gentile territory, indicating complete separation and absolving themselves of responsibility for the city’s rejection.

Verse 12

Sodom represents the epitome of historical wickedness (Gen. 19). Jesus judges the rejection of the Kingdom’s message, delivered by his messengers, as a greater sin than that of Sodom, due to the light they had received.

Verse 13

Chorazin and Bethsaida were Galilean towns where Jesus performed many miracles. Their condemnation is based on the principle of accountability: greater spiritual privilege brings greater judgment when rejected.

Verse 15

Capernaum, Jesus' home base during his Galilean ministry, is condemned for its spiritual pride and ultimate rejection of the Messiah, despite being highly favored with his presence and works.

Verse 16

This verse grants the disciples divine authority. To receive or reject the messenger is to receive or reject the one who sent them (Jesus), and ultimately, the Father.

Verse 17

The disciples’ joy stems primarily from the manifestation of spiritual power, specifically the ability to overcome demonic forces through Jesus’ authority.

Verse 18

This statement is interpreted as Jesus witnessing the spiritual consequence of the disciples’ ministry—the active defeat and collapse of Satan’s dominion as the Gospel advanced.

Verse 19

Serpents and scorpions are metaphors for dangerous earthly and demonic powers. Jesus grants them authority over 'all the power of the enemy,' assuring them of protection in their spiritual warfare.

Verse 20

Jesus refocuses their joy from miraculous spiritual power (which is temporary) to eternal security. Salvation and adoption into God's family are the true and permanent cause for rejoicing.

Verse 21

Jesus thanks the Father for revealing divine truth not to the self-proclaimed intellectual elite ('wise and prudent'), but to the humble and receptive ('babes').

Verse 22

This high Christological claim asserts Jesus’ unique and exclusive knowledge of the Father, establishing him as the sole mediator of divine revelation.

Verse 24

The disciples are blessed because they are living in the fulfillment of promises sought by Old Testament figures. They are witnessing the Messiah and the dawning of the Kingdom firsthand.

Verse 25

A 'lawyer' (nomikos) was an expert in Mosaic Law. He 'tempted' (tested) Jesus, likely seeking to challenge his theological authority or to limit the scope of his teaching.

Verse 27

The lawyer correctly summarizes the two greatest commandments (Deut. 6:5 and Lev. 19:18), confirming that eternal life requires holistic love for God and active love for humanity.

Verse 29

The lawyer seeks to 'justify himself' by defining his neighbor narrowly, hoping to set boundaries on his responsibility and exclude those he did not wish to serve.

Verse 30

The road from Jerusalem to Jericho was notoriously dangerous, dropping 3,300 feet over 17 miles, making it a common route for robbery.

Verse 31

The priest and the Levite avoided the wounded man, perhaps fearing ritual defilement if the man was dead (Num. 19:11-13), prioritizing religious duty over immediate human need.

Verse 33

Samaritans were despised half-breeds to the Jews. Jesus deliberately makes the most hated social outsider the moral hero, shattering the lawyer’s ethnic and religious prejudice.

Verse 34

Oil and wine were common ancient remedies: oil soothed wounds, and wine served as an antiseptic. The Samaritan provides medical care, transport, and financial security.

Verse 37

Jesus reframes the question: the focus shifts from defining *who* one is obligated to love, to demonstrating the active mercy that makes one a neighbor to anyone in need. The lawyer cannot even bring himself to say 'Samaritan.'

Verse 38

This brief account follows the teaching on love and obedience, providing a practical example of prioritizing devotion to Christ within the demanding realities of daily life.

Verse 39

By sitting at Jesus' feet, Mary assumes the posture of a disciple (a student of a rabbi), a role typically reserved for men in first-century Jewish culture.

Verse 40

Martha represents the temptation to let necessary service and hospitality ('much serving') distract from the central focus of devotion and spiritual instruction.

Verse 42

Jesus affirms Mary's choice. While service is important, hearing and absorbing the Word of God is the 'one thing needful,' the superior and enduring priority that cannot be taken away.

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Luke10

Jesus Commissions the Seventy

Woes to Unrepentant Cities

The Seventy Return with Joy

The Parable of the Good Samaritan

Jesus Visits Martha and Mary

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