Luke 10

OGC

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**Butler’s Comments

Chapter Ten

(Luke 10:1-42)**

THE SON OF MAN EVANGELIZING AND EDIFYING

IDEAS TO INVESTIGATE:

If Jesus had twelve disciples helping Him, why did He need seventy more (Luke 10:1-12)?

How could the compassionate Jesus condemn whole cities (Luke 10:13-15)?

When did Satan fall and what did it involve (Luke 10:18)?

What has God hidden from the wise and understanding (Luke 10:21-22)?

Does the Old Testament Law really command the Jew to love his neighbor as he loves himself (Luke 10:25-28)?

Is being like the Good Samaritan all there is to inheriting eternal life (Luke 10:29-37)?

What is the one thing that was needful (Luke 10:38-42)?

**THE CONDEMNATION, CHALLENGE AND COMPASSION OF THE KING

(Matthew 11:20-30)**

By Paul T. ButlerOBC Chapel, 10-24-78 INTRODUCTION

POINT IN TIME OF JESUS-’ MINISTRY

Some time after the Second Passover (2nd year of ministry)

He has returned to Galilee

He has healed many

Named the 12 apostles

Delivered the sermon on the mount

Raised widow’s son from the dead

Question from John Baptist probably precipitated His focusing on the refusal of these cities to recognize Him as the Messiah.

Jesus is now in Capernaum

Chorazin was about 2 miles north of Capernaum (which was on the coast of Galilee [Sea]). It is mentioned only here in Jesus-’ condemnation (and in Luke 10:1-42another time of condemnation). It was probably an important city being at the northern most end of the land of Palestine of the 1st century. Trade routes and military garrisons were probably there. It ceased to be inhabited by the time of Eusebius (250 A.D.). It lasted only about 200 years after Jesus-’ condemnation of it. Only a few carved stones remain today.

Bethsaida (Julius); east of the Jordan, near the river’s entry into the Sea of Galilee. The tetrarch Philip raised it to the rank of city and called it Julius in honor of the daughter of Augustus Caesar, Julia. (If there is only one Bethsaida, instead of two, this is the one.) Some think there was another Bethsaidaa suburb, as it were, of Capernaum. Whatever the case, neither can be found except for a few ruins of a road. Probably a place of much activity in the fishing business (the name means: house of fishing).

Capernaum: It was a customs station; the residence of a high officer of the king (Matthew 9:9; John 4:46); occupied by a detachment of Roman soldiers, whose commander built the Jews a synagogue at his own expense. By the time of Josephus (40 or 50 years after Jesus) Capernaum was of such small significance, J. called it a village.

Capernaum seems to have exalted itself and this became the cause of its rejection of Jesus.

DISCUSSION

CONDEMNATION (Luke 11:20-24)

Jesus walked the streets of these cities, esp. Capernaum, and so did His disciples.

He had His ministerial headquarters there

He had healed a nobleman’s son (by remote control from Cana)

He had healed a man let down through a roof and forgave his sins

He had given the disciples a miraculous catch of fish and called the four fishermen

He healed many of all kinds of ills

Cast out a demon from a man on the sabbath in a synagogue

Healed Peter’s mother-in-law

The whole city came to the door that evening for healing and He healed many again.

Healed the centurion’s servant.

Later, He: 10.

Stilled the tempest near the city of Capernaum

Raised Jairus-’ daughter

Healed woman with flow of blood

Healed two blind men and a dumb demoniac

Some of Jesus-’ greatest sermons were delivered in this area:

Sermon on the Mount could have had some of their citizens attending

Sermon on the Bread of Life

Sermon on Human Traditions (Matthew 15:1-39)

Sermon on True Greatness; Stumbling-blocks, Mistreatment and Forgiveness

Would Jesus condemn?

Oneidizein means to blame, charge, accuse, rebuke, justifiably.

Jesus condemned more often than some want to acknowledge. Most want to think of Jesus as always positivealways encouraging-always forgiving, even indulging those who do not agree with Him.

Jesus condemned: Matthew 7:21-23; (here in Matthew 11:1-30); Matthew 23:1 ff.; Matthew 12:22-42; John 3:36; John 8:42-47; John 9:35-41; John 12:31, etc.

It was predicted by the Old Testament prophets that the Messiah would come to condemn and judge (Isaiah 11:1-9, esp. Isaiah 11:4; Malachi 3:1 f.; Daniel 2:1-49; Daniel 7:1-28; Daniel 11:1-45; Micah 5:1-15; Zechariah 9:9 f.).

Practically every parable Jesus told has a condemnation at the end.

By the inspiration of the Holy Spirit, the letters of the apostles contain much condemnation.

Paul even told Timothy, to reprove, rebuke, exhort with all long-suffering.

THIS KIND OF JESUS WOULD NOT BE RECOGNIZED IN THE CITIES AND FARMS OF AMERICA TODAY! AND THIS IS EXACTLY WHY HE WAS NOT RECOGNIZED IN THE CITIES AND VILLAGES OF THAT DAY! WHO WANTS A MESSIAH THAT DEMANDS RIGHTEOUSNESS AND CONDEMNS YOU IF YOU DON-‘T PRODUCE IT! A CHRIST WHO DEMANDS NOTHING, CONDEMNS NOTHING AND SAVES NO ONE.

Revelation teaches it and reason demands it.

God cannot be reduced to a vacillating, flaccid, spineless compromiser.

If your God doesn-’t condemn unbelief and unrighteousness, He cannot praise and reward faith and holiness. If God does not hate and judge evil, He cannot love and preserve truth and goodness.

THAT GOES FOR HIS SON, JESUS, FOR HIS PROPOSITIONAL WORD, THE BIBLE, AND FOR THE MESSENGERS AND PREACHERS OF HIS WORD!

This is what the Hebrew people could not and would not acceptthis absolute faithfulness of Jehovah to act according to His nature.

THEY WANTED GOD TO CONDEMN AND JUDGE THEIR ENEMIES. BUT TO INDULGE THEM IN THEIR PAGANISM.

Where do you stand in your concept of Jesus? Have you accepted Him as an indulgent, compromising Savior?

Is this the cause for the lack of commitment and holy living in the church today? Why have so many Christians compromised their confession by their public lives todaybecause they have reduced Jesus to a non-condemning, never-judging Savior.

J. B. Phillips, in, Your God Is Too Small, says some people’s concept of the meek and mild Jesus makes their God too small.

Of the epithets that could be applied to Christ this seems one of the least appropriate. it conjures up to our minds a picture of someone who wouldn-’t say -boo-’ to the proverbial goose; someone who would let sleeping dogs lie and avoid trouble wherever possible. Christ might well be called meek. but mild, never! We hear, or read, of someone who was a real saint: he never saw any harm in anyone and never spoke a word against anyone all his life. If this really is Christian saintliness then Jesus Christ was not saint. It is true that He taught men not to sit in judgment upon one another, but He never suggested that they should turn a blind eye to evil or pretend that other people were faultless. People who have such a totally sentimental concept of Jesus meek and mild find their actions, and even their thoughts, inhibited by a false consideration of what is loving. They can neither use their critical faculties nor speak the plain truth nor meet their fellow man naturally for fear they sin against the meek and mild god. The love they attempt to exhibit toward others is all too often a pathetic travesty of the real thing.

For, like other sentimentalists, the meek and mild god is in reality cruel.

I like the way Abraham Heschel says it in his book, The Prophets, pp. 64-66: Indifference to evil is more insidious than evil itself. all prophecy is one great exclamation: God is not indifferent to evil!. There is no divine anger for anger’s sake. Its meaning is. to bring about repentance. so that beyond justice and anger lies the mystery of compassion.

The condemnation is very simply directed toward misappropriation of opportunities and privileges, the most evil form of unbelief.

Jesus never condemned anyone for failing to use an opportunity they never had.

But He certainly had His severest judgment upon those who had opportunities and privileges and deliberately chose not to use them for the kingdom.

Jesus wrote 7 letters to 7 specific churches. Most of them were condemned for failing privileges and opportunities.

HE DIDN-‘T CONDEMN THEM BECAUSE THEY WERE NOT POWERFUL, RICH, LARGE, FAMOUS. HE CONDEMNED THEM BECAUSE THEY DID NOT LIVE ACCORDING TO THE TRUTH THEY KNEW!

If Jesus walked in San Francisco, and New York, and Dallas today, would He condemn them?

If He walked in Joplin, or your home town today, would He condemn it? If He walked in the halls of Dennis, Boatman, or your dorm would He condemn it? ARE YOU LIVING ACCORDING TO THE OPPORTUNITIES AND PRIVILEGES YOU HAVE? WOULD OTHERS, LIVING IN YOUR PRIVILEGES, HAVE REPENTED LONG AGO?

The one time Jesus is said to have been angry (Mark 3:5) it was because men failed to see the Sabbath as an opportunity to use for mercy and good works. God made the Sabbath as an opportunity. they preserved it. God has made this place (OBC) as an opportunity for you. what are you doing? Really studying to learn or just to get credits and a degree? THAT IS A PERVERSION OF OPPORTUNITY JUST AS SURELY AS THE PHARISEES!

Daniel Webster, scholar, statesman, Bible-believer was once asked, What is the most sobering, searching thought that ever entered your mind? Without a moment’s hesitation, the great orator and educator said, My personal accountability to God!

II.

CHALLENGE (or CONVERSION. but conversion is really a correction of our allegiance and thought processes)

To Realism (Luke 11:25-27)

Men must be left free to make their own choices. Jesus allowed these cities to choose, even against His divine wisdom and supernatural power.

He did not force them to accept Him; He did not psyche them into acting against reason and will.

(Jesus and the Rich Young Ruler: Jesus would not even so much as appear before Herod when summoned; and when He was taken by force, answered Herod not a word!)

The realistic picture of the Bible is that many are called out but few are chosen; the majority of men will not be saved!

Even the Son of God apparently failed where He did His most extensive works.

But the success of His ministry is measured by the Father’s standardsnot by man’S.

JESUS IS ANYTHING BUT BEATEN AND DEFEATED. He does not cry out in ego-deflation; His image does not suffer; He does not quit the ministry, because of Chorazin, Bethsaida and Capernaum!

JESUS WAS REALISTIC. YOU MUST BE TOO! JESUS TAUGHT OTHERS TO COUNT THE COST OF DISCIPLESHIP. YOU MUST TOO! DON-‘T PROMISE EASE AND INDULGENCE WHERE CHRIST HAS DEMANDED HARDSHIP AND REALISM! IF YOU ARE LIVING IN A WORLD OF MAKE-BELIEVE, FANTASY, PSYCHE ABOUT LIFE AND CHRISTIANITY. YOU-‘D BETTER CORRECT!

To Rejoice

The Lord had failed to win over those cities wherein most of His labor had been expended, and yet He gives thanks!

It is not the expression of stoicism or resignation

The word in Luke 11:25 is exomologoumai primarily means, I acknowledge and its secondary meaning is to praise.

Jesus is really saying, I make acknowledgement with praise.

Jesus is acknowledging and praising the Father that the refusal of these cities to accept His discipleship gives evidence, God’s plan for saving the teachable was working.

SOME OF US, WHEN GREAT MASSES DO NOT RESPOND TO THE TRUTH, GET DISCOURAGED, BEGIN TO DOUBT THE POWER OF THE WORD, START TO COMPROMISE BY USING UNETHICAL, SHALLOW AND PAGAN METHODS AND MESSAGES TO COMPENSATE.

Harold Fowler, Matthew, Vol. II, pg. 556, says, The things which caused the Lord Jesus to rejoice and give thanks, should give us reason to reflect upon what pleases us. His strange thanksgiving challenges us to inquire into our easy satisfaction with those irrelevant, superficial symbols of success.

IF YOU DO YOUR BEST, IF YOU ARE FAITHFUL TO PREACH THE WHOLE COUNSEL OF GOD IN YOUR MINISTRY, AND THE VISIBLE RESULTS ARE LIKE THOSE OF JESUS, REJOICE, GOD IS STILL YOUR FATHER AS HE WAS HIS.

TEMPORARY SET BACKS, HOWEVER HEARTBREAKING CANNOT DEFEAT GOD!

Rejoice that God’s plan of salvation leaves man autonomous and does not turn man into an unthinking, unfeeling, unwilling robot or thing. Rejoice that God is interested in quality as well as quantity. not just quantity without regard to quality. WHAT DO YOU REJOICE ABOUT? WHEN DO YOU REJOICE? ONLY WHEN THINGS WORK THE WAY MEN HAVE CATEGORIZED AND STANDARDIZED? YOU-‘D BETTER CORRECT THAT!

To Recreation

Jesus-’ response to the rejection of the cities is a challenge to childlikeness.

It is the Father’s gracious will that only those who are babes will accept His Son and His salvation.

Jesus will make it unequivocally a condition of kingdom citizenship later (Matthew 18:1-35).. unless you turn and become like children, you will never enter the kingdom of heaven.

Harold Fowler’s characterization of babe

honest enough to admit he does not know everything

openness and willingness to learn from anyone

able to distinguish truth from error, the precious from the worthless

those who evaluate by the evidence and do not distort the evidence to suit their own preconceptions and rationalizations.

acknowledge that their lives are unmanageable without a Father’s guidance.

Reveal is the crucial issue in recreation or regeneration. What men are willing to have told to them by God is the issue; as opposed to what men think they already know and refuse to let anyone tell them.

If men believe they already know all there is to know that is significant about life here and hereafter, then revelation to them is impossible. Regeneration or recreation is not determined by how you feelit is determined by whether you believe and obey God’s revelation or not! Feeling may be a consequence of regeneration, but it does not prove regeneration. Surrender of the mind and will to the revelation of God produces regeneration.

The people in the area of these three cities wanted Jesus to heal them and make their bodies feel goodto feed them and make their stomachs feel goodto entertain them with miracles and charge up their emotions, but they did not want to surrender to His teachings in their everyday living, or accept His vicarious death for their sins.

HAVE YOU REALLY ACCEPTED THE REVELATION THAT JESUS DIED FOR YOUR SINS. OR ARE YOU TRYING TO WORK YOUR WAY INTO HEAVEN?! HAVE YOU ACCEPTED THE REVELATION OF GOD FOR YOUR RELATIONSHIPS TO YOUR FELLOW MAN. TOWARD HUMAN INSTITUTIONS. FOR YOUR MARRIAGE? WHAT ARE YOU DOING ABOUT THE REVEALED WILL OF GOD ABOUT YOUR LIFE AS A DISCIPLE (LEARNER), A MINISTER OF THE GOSPEL, A MISSIONARY.. ? I mean what it says in the Bible! You don-’t have to wait for a call. you are called by the gospel. You don-’t have to wait for a vision of the lost. that vision is in the Bible. You don-’t have to wait for a challenge or a commission. they are in the Bible. ARE YOU LETTING GOD TELL YOU. OR DO YOU THINK YOU KNOW EVERYTHING THERE IS TO KNOW ABOUT WHAT YOU OUGHT TO DO WITH YOUR LIFE AND HOW IT SHOULD BE RUN?

If you are waiting for another revelation. if you think somehow Christ should come back from above or below or wherever He is and say something else. THEN YOU DON-‘T KNOW WHAT Romans 10:1-21 says.

THE WORD OF FAITH. THE REVELATION OF GOD. ALL THERE IS UNTO SALVATION. IS NEAR YOU. IN YOUR VERY PRESENCE. IN THE APOSTOLIC MESSAGE! JUST AS SURELY AS JESUS WALKED IN THE PRESENCE OF THOSE CITIES, HIS SPIRIT IS HERE, ALL AROUND YOU, IN YOU, THROUGH HIS WORD.

III.

COMPASSION (Luke 11:28-30)

First, look at who offers rest.

Have you noticed all through this text the audaciousness of this itinerant Hebrew rabbi? He claims the authority to pronounce judgment on whole cities! He claims the exclusive right and power to reveal God to whomever He chooses and however He chooses!

Now, He claims the power to give to anyone who wants, rest for troubled, burdened and weary psyches.

He will give what Solomon and millions like him could not find in pleasure, wisdom, possessions, great works, entertainment (see Ecclesiastes 2:23. his mind did not rest).

He claims to do what psychiatry, philosophy, governments of all kinds, science, and religion has not been able to do. MONEY, POWER, INDULGENCE, MYSTICISM, STOICISM, ASCETICISM HAVE ALL BEEN TRIED AND FOUND WANTING. TRIED OVER AND OVER AND OVER, IN ALL CIRCUMSTANCES AND ALL TIMES. STILL WANTING.

And this Hebrew teacher offers it! What audacityto claim to provide the most sought after and unattained goal known to the human race!

EITHER HE IS GOD, OR THE WORLD’S MOST PREPOSTEROUS CHARLATAN.

What is it He offers?

Rest! Vines, Expos. Dict. says, Christ’s rest is not a rest from work, but in work. not the rest of inactivity but of the harmonious working of all the faculties and affections. because each has found in God the ideal sphere for its satisfaction and development.

It is the rest the Old Testament prophets predicted would be found in the Messiah and His kingdom.

It is the rest the writer of Hebrews says the Hebrew Christians were then entering into (Hebrews 3:1-19; Hebrews 4:1-16). (And they weren-’t exactly sitting back relaxing in their rocking chairs!)

It is a rest of yoked discipleship that refreshes the soul. actually it is a new birth! a regeneration!

THERE IS NO REAL REST WITHOUT THE WORK OF CHRIST. CHRIST CANNOT GIVE YOU HIS DIVINE COMPASSION UNLESS YOU TAKE HIS YOKE UPON YOU.

IF YOU THINK YOUR RELATIONSHIP TO CHRIST MEANS EASY LIVING. SELF-INDULGENCE, CESSATION OF STRUGGLE, OR HAVING EVERYTHING DONE FOR YOU. YOU DON-‘T KNOW WHAT REST IS! THERE IS NO REAL COMPASSION WITHOUT WORK. YOU CANNOT BE COMPASSIONATE TOWARD SOMEONE BY TAKING AWAY ALL THEIR LABOR. YOU MAY HELP, ENCOURAGE, BUT TO TAKE AWAY WORK TAKES AWAY DIGNITY, PURPOSE, SATISFACTION, FULFILLMENT, IDENTITY! THIS IS WHERE THE SOCIALISTIC, BIG-BROTHER, GOVERNMENT FAILS! WELFARE, TRUE WELFARE INVOLVES WORK!

EVEN THE HOLY SPIRIT IS A STRENGTHENER. NOT A SUPERNATURAL GENIE TO WORK YOU A MIRACLE EVERY TIME YOU COME UP AGAINST A STRUGGLE, OR AN UNPLEASANT TASK IN YOUR DISCIPLESHIP! THE ONLY WAY YOU ARE GOING TO FIND REST IS IN DOING THE WORK OF GOD. YOU MIGHT AS WELL MARK THAT DOWN IN YOUR LITTLE BLACK BOOK AND BOW YOUR BACK AND GET WITH IT! WE TALK ABOUT SOCIAL UNREST, POLITICAL UNREST, RESTLESS PEOPLE.. IT ISN-‘T THAT THEY AREN-‘T TRYING TO FIND REST AND PEACE. BUT THEY ARE NOT DOING THE WORK OF GOD! THEY ARE NOT YOKED TO CHRIST. JESUS CHRIST WAS THE MOST RESTED, PEACEFUL BEING EVER TO WALK THIS EARTH. AND HE WAS THE MOST PERFECTLY YOKED TO GOD PERSON WHO EVER WALKED HERE TOO! HIS REST IS HIS YOKE, AND HIS YOKE IS CHRESTOS, (TRANSLATED GENTLE) MEANS PRIMARILY, FIT FOR USE, GOOD, PURPOSEFUL..

O.K., SO YOU HAVE BEEN HERE, HOW LONG IS IT NOW? A MONTH, A YEAR, TWO YEARS, THREE. AND YOU STILL HAVEN-‘T FOUND REST AND PEACE FOR YOUR SOUL! HAVE YOU FOUND THE YOKE OF CHRIST’S PURPOSE FOR YOUR LIFE? DO YOU HAVE HIS AIMS AND GOALS FOR LIVING? HAVE YOU MADE A FIRM DECISION TO SURRENDER TO BEING YOKED TO HIS PURPOSE? WHAT IS HIS PURPOSE? GO AND MAKE DISCIPLES OF ALL THE NATIONS.. THAT IS WHY HE DIED! THAT IS WHY HE ROSE AGAIN! THAT IS WHY HE INSTITUTED THE CHURCH! THAT IS WHY HE REVEALED THE NEW TESTAMENT AND CAUSED IT TO BE RECORDED AND PRESERVED! THAT IS WHY HE MADE THE MESSAGE AVAILABLE TO YOU SO YOU MIGHT BECOME A DISCIPLE! THAT IS WHY HE HAS SUSTAINED OZARK BIBLE COLLEGE FOR 36 YEARS. THAT IS WHY WE ARE HERE AT THIS VERY MOMENT. THERE IS NO OTHER REASON FOR US TO BE HERE!

CONCLUSION

THE CONDEMNATION OF THE KING IS SURE AND CERTAIN UPON ALL WHO WILFULLY REJECT AND SPURN OPPORTUNITIES.

This is the judgment, that the light has come into the world and men loved darkness rather than light..

Fear God and keep His commandments, for this is the whole of man..

The fear of God is the beginning of wisdom.

Yes, perfect love casts out fear.. THE FEAR OF PUNISHMENT, BUT NOT THE FEAR OF GOD!

Even the New Testament has much to insist about the fear of God.

… rather fear Him who can destroy both soul and body in Hell..

Christian slaves were to serve their masters in the fear of the Lord (Colossians 3:22).

Paul wrote, knowing the fear of the Lord, we persuade men (2 Corinthians 5:11).

He also wrote, work out your salvation with fear and trembling.. (Philippians 2:12).

Even the perfect Son, was heard for His godly fear (Hebrews 5:7).

Part of the eternal gospel is to fear God and give Him glory (Revelation 14:7).

IN COMPARING OUR OPPORTUNITIES AND PRIVILEGES WITH THOSE OF THESE GALILEAN CITIES. WE HAD BETTER HAVE SOME GODLY FEAR. THE MEN AND WOMEN OF MOSCOW OR PEKING. OR THE VILLAGES OF RHODESIA AND INDIA MAY STAND IN THE JUDGMENT AND CONDEMN US!

The world has had too much of the indulgent grandfather in the sky God and the willy-nilly, weak kneed Jesus preached. Even the church has forgotten Jesus-’ threat to make war against her if she does not repent (Revelation 2:16).

II.

THE KING’S CHALLENGE IS INFINITELY HIGH, DEEP, WIDE!

His challenge is rebirth

See things and people as God sees them realistically.

Rejoice in the way God has chosen to make Himself known to man. rejoice that the kingdom of God and the revelation of God cannot be usurped and manipulated by the sophisticated, self-made, independent-of-God wisemen.

Surrender to a child-like relationship with Christ. let His revealed Word be your only rule of faith and practice.

His challenge is that you allow His Word in you to conform you to the image of His Son.

HIS CHALLENGE IS THAT OF BUILDING CHARACTER. HOLY, TRUE, HONEST, INDUSTRIOUS, SERVING, LOVING CHARACTER.

THE CHALLENGE IS NOT TO DISCOVER A CURE FOR CANCER, SIT IN THE OVAL OFFICE, HIT 850 HOME RUNS IN A YEAR, OR BECOME GREATER THAN ELVIS.. NO, THE CHALLENGE IS MUCH GREATER, MUCH HIGHER. AND IT IS YOURS AND MINE.. IT IS TO BE A PARTICIPANT IN THE REDEMPTIVE WORK OF ALMIGHTY GOD WHICH HE DETERMINED BEFORE THE DAWN OF TIME AND WILL CONTINUE THROUGHOUT ETERNITY! III.

THE COMPASSION OF THE KING IS PERFECT!

He offers what all men and women seek. He promises what most never find. REST, REAL REST!

HE PROMISES PURPOSE, FUFILLMENT, SATISFACTION, WHOLENESS.

THEN WHY ARE SO MANY CHRISTIANS SO RESTLESS, FRUSTRATED, FRAGMENTED? BECAUSE THEY HAVEN-‘T PUT THEIR NECK TO THE YOKE OF CHRIST.. THEY HAVE BEEN LOOKING FOR À HEAVENLY BOSOM, AS PHILLIPS SAYS, INSTEAD OF A HEAVENLY YOKE! Phillips says, His (Christ’S) understanding and sympathy were always at the disposal of those who needed Him, yet the general impression of his personality in the Gospels is of One who was leading men on to fuller understanding and maturity. So far from encouraging them to escape life He came to bring, in His own words, -life more abundant,-’ and in the end He left His followers to carry out a task that might have daunted the stoutest heart. Original Christianity had certainly no taint of escapism.

The little orphaned, son-of-a-slave, George Washington Carver was teaching at Iowa State University when he got a letter from Booker T. Washington, president of a struggling Negro college. I cannot offer you money, position, or fame,. the first two you have. The last, from the place you now occupy, you will no doubt achieve. These things I now ask you to give up. I offer you in their place workhard, hard workthe task of bringing a people from degradation, poverty, and waste to full manhood. Of course, Mr. Carver took Booker T’S offer, and the rest is history. During the years Mr. Carver worked so long and hard and made so many great scientific discoveries he was offered what would now be millions of dollars in salaries to work for Thomas Edison, Henry Ford and many, many others. But Carver, chose to live in the South, living in relative poverty, wearing the same suit for forty years, forgetting to cash salary checks, forgetting everything but his complete dedication to helping his people. Many people argued with him that he could help his people if he had all that money Edison and Ford offered him, He always answered, If I had all that money I might forget about my people. And on his tombstone were carved fitting words: He could have added fortune to fame, but caring for neither, he found happiness and honor in being helpful to the world. What are you doing with your opportunities. Jesus invites: Take my yoke upon you and learn of me. and you will find rest (purpose) for your soul.

**Applebury’s Comments

CHAPTER TEN

Outline**

Luke told about the mission of the Seventy (Luke 10:1-24).

Their appointment and work (Luke 10:1-16).

The circumstances (Luke 10:1-2).

(1)

Jesus appointed seventy others (in addition to the twelve).

(2)

He sent them out two by two.

(3)

He sent them to the cities where He was soon to come.

(4)

He reminded them of two things:

(a)

The harvest was great, the laborers few.

(b)

They were going forth as lambs in the midst of wolves.

The instruction for their journey (Luke 10:4-11).

(1)

Take no purse, traveling bag, or shoes. (2) Don-’t stop to greet people along the way. (3) Greet those into whose house you enter; if you are not welcomed, your greeting will return to you.

(4)

Accept such hospitality as may be offered, for the laborer is worthy of his hire; but do not go from house to house.

(5)

Heal the sick and say, The kingdom of God has come near you.

(6)

Where you may be rejected say, The dust from our feet, we wipe off against you, but know that the kingdom of God has come near.

The judgment on those cities that reject them (Luke 10:12-16).

(1)

It will be more tolerable in the Day of Judgment for Sodom.

(2)

Woe to Chorazen and Bethsaida; if the mighty works done in these cities had been done in Tyre and Sidon, they would have repented.

(3)

It will be more tolerable for Tyre and Sidon in the Judgment.

(4)

Capernaum, will you be exalted to heaven? You will be brought down to Hades.

(5)

Why? He who hears you hears me; he who rejects you rejects me and him who sent me.

Their return and report to Jesus (Luke 10:17-20).

The demons were subject to them in His name.

He said, I was observing Satan as he fell like lightning from heaven.

They were not to rejoice over their power which He had given, but over the fact that their names were written in heaven.

The prayer of Jesus at that time (Luke 10:21-24).

He rejoiced in the Holy Spirit over the things the Father had revealed.

The Father is known by the Son and him to whom the Son reveals Him.

His disciples are to be congratulated on seeing what many prophets and kings desired to see.

Luke reported the incident that led to Jesus-’ telling the story of the Good Samaritan (Luke 10:25-37).

A lawyer asked Jesus a question to embarrass Him (Luke 10:25-29).

The question: Teacher, what shall I do to inherit eternal life?

Jesus answered by asking, What is written in the law? How does it read to you?

The lawyer answered, quoting from the Law of Moses, -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 neighbor as thyself.

Jesus said, You have answered correctly; do this and you shall live.

But the embarrassed lawyer said, And who is my neighbor?

Jesus answered his question by telling the story of the Good Samaritan (Luke 10:30-37).

A man going from Jerusalem to Jericho fell among robbers who beat him and left him half dead.

A priest and a Levite happened along but ignored it.

A Samaritan came by and gave him aid, and took to the inn where he cared for him.

He arranged for further care for which he promised to pay when he came again.

Jesus-’ question requiring the lawyer to answer his own question, Which of the three, do you think, proved neighbor to the man who fell among the robbers?

He answered, He who showed mercy on him.

Jesus said, You go and do likewise.

Luke told of Jesus-’ visit to the home of Martha and Mary (Luke 10:38-42).

Martha welcomed Him into her home; Mary, her sister, sat at His feet listening to Him.

Martha complained, Lord, doesn-’t it concern you that my sister has been leaving me to serve alone? Tell her to help me.

The Lord said, Martha, Martha, you are worried and distracted about many things.

Then He added, One thing is needed; Mary has chosen the good part which shall not be taken away from her.

Summary

In addition to selecting, instructing and sending out the twelve apostles, Jesus appointed seventy others to go with the message of the kingdom of God into all the villages where He was about to come. The harvest was great, the laborers were few. Their task was urgent; they would be working among their own people; they, therefore, were to make no elaborate preparations for this journey. There was but little time to get the work done. On their return they reported to Jesus that the demons had been subject to them in His name. But He said, I was observing as Satan fell like lightning from heaven. Instead of rejoicing over their power to cast out demons, they were to rejoice that their names were written in heaven. Jesus Himself rejoiced in the Holy Spirit that the Father had revealed these things to men who trusted Him. The victories of Jesus were of various kinds. A lawyer challenged Him with the question, Teacher, what shall I do to inherit eternal life? Because they were living under the Law of Moses, Jesus said, How does the Law of Moses read to you? But the lawyer persisted, Who is my neighbor? Then Jesus told the story of the Good Samaritan. The meaning of neighbor was made plain. Jesus said, You go and do likewise. Jesus-’ journeys took Him to many places. The details of these trips are not always given. The visit to the home of Martha and Mary gives a fleeting glimpse of an important teaching situation. Mary had chosen to sit at His feet and learn from Him; this privilege was not to be taken from her.

Questions

Why did Jesus appoint the Seventy?

What did He do for them before sending them out?

What does the Bible teach about the value of organization?

What can be done to enlist a larger number of church members in the Lord’s work?

Should we pray for workers today?

In what ways does the sending of the Seventy help us to prepare for the work of evangelism today?

What dangers were they to face?

Why were they not to salute men on their way?

What greeting were they to give those who invited them into their homes?

What were they to do if they were rejected?

How were they to conduct themselves in the homes where they were to stay?

What does the New Testament teach about support for those who work in the gospel?

Why would it be more tolerable in the judgment for Sodom than for the cities of Jesus-’ time?

What is meant by the expression, The kingdom of God is come near you?

What are the various ways in which Jesus-’ remarks about Satan are stated?

What did His remark mean?

Why say that Jesus rejoiced in the Holy Spirit?

For what did Jesus thank the Father?

What did Jesus mean by the statement that no one knows who the Son is except the Father?

Why did Jesus say, Blessed are your eyes?

Who else had desired to see what the disciples were seeing?

What are the similarities and differences in the stories of the lawyer and of the Rich Young Ruler?

How did Jesus get the lawyer to answer His own question?

Why didn-’t He give a direct answer?

How does the lawyer’s answer summarize the whole law?

Why didn-’t the apostles give the same answer on the Day of Pentecost?

Why had the lawyer asked the question in the first place?

Why was he embarrassed at the turn of events?

Why did he ask, Who is my neighbor?

How does the story of the Good Samaritan answer his question?

What did Jesus tell him to do?

Where was the home of Martha and Mary?

Why did Luke omit some of the details about the journeys of Jesus?

What was Martha’s problem?

What is the one thing needful?

Why was Mary not to be denied the part she had chosen?

Luke 10:1-24

**Butler’s Comments

SECTION 1

Preaching the Kingdom (Luke 10:1-24)**

10 After this the Lord appointed seventy others, and sent them on ahead of him, two by two, into every town and place where he himself was about to come. 2And he said to them, The harvest is plentiful, but the laborers are few; pray therefore the Lord of the harvest to send out laborers into his harvest. 3Go your way; behold, I send you out as lambs in the midst of wolves. 4Carry no purse, no bag, no sandals; and salute no one on the road. 5Whatever house you enter, first say, -Peace be to this house!-’ 6And if a son of peace is there, your peace shall rest upon him; but if not, it shall return to you. 7And remain in the same house, eating and drinking what they provide, for the laborer deserves his wages; do not go from house to house. 8Whenever you enter a town and they receive you, eat what is set before you; 9heal the sick in it and say to them, -The kingdom of God has come near to you.-’ 10But whenever you enter a town and they do not receive you, go into its streets and say, 11-‘Even the dust of your town that clings to our feet, we wipe off against you; nevertheless know this, that the kingdom of God has come near.-’ 12I tell you, it shall be more tolerable on that day for Sodom than for that town.

13 Woe to you, Chorazin! woe to you, Bethsaida! for if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. 14But it shall be more tolerable in the judgment for Tyre and Sidon than for you. 15And you*,* Capernaum, will you be exalted to heaven? You shall be brought down to Hades.

16 He who hears you hears me, and he who rejects you rejects me, and he who rejects me rejects him who sent me. 17 The seventy returned with joy, saying, Lord, even the demons are subject to us in your name! 18And he said to them, I saw Satan fall like lightning from heaven. Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy; and nothing shall hurt you. 20Nevertheless do not rejoice in this, that the spirits are subject to you; but rejoice that your names are written in heaven.

21 In that same hour he rejoiced in the Holy Spirit and said, I thank thee, Father, Lord of heaven and earth, that thou hast hidden these things from the wise and understanding and revealed them to babes; yea, Father, for such was thy gracious will. 22All things have been delivered to me by my Father; and no one knows who the Son is except the Father, or who the Father is except the Son and any one to whom the Son chooses to reveal him.

23 Then turning to the disciples he said privately, Blessed are the eyes which see what you see! 24For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it.

**Luke 10:1-20 Repentance: **Jesus had followers other than the Twelve who were fully capable of evangelizing or preaching the kingdom of God. This text documents an evangelistic campaign involving seventy others. It is not to be confused with the campaign in Galilee (recorded in Matthew 10:1-42, Mark 6:1-13 and Luke 9:1-9). The campaign in Galilee preceded the Feast of Tabernacles (see notes in Luke 9:51-59). The preaching tour of the seventy followed Tabernacles and was in Judea. Jesus-’ attendance at the Feast of Tabernacles is recorded only by John’s Gospel (ch. Luke 7:1 to Luke 10:21). The Feast of Tabernacles is to be inserted, chronologically, between Luke 9:62 and Luke 10:1.

The fact that Jesus should conduct two evangelistic campaigns prescribing the same methods in practically the same words should not be confusing. It is certainly no basis for claiming that Luke copied from Matthew. They are different incidents, involving different people, at different times, and geographically in different locales.

For notes on Jesus-’ methodology in evangelism study comments on the tour of the Twelve, Luke 9:1-9. We will not make comments here since His instructions in both cases are practically the same. The one striking difference between the two tours is that in Galilee Jesus told the Twelve to go nowhere among the Gentiles and enter no town of the Samaritans. (Matthew 10:5). He would not have to give that instruction in Judea since there were not many Gentiles living there.

Almost a year prior to this time the Lord had pronounced divine condemnation upon three cities in Galilee: Chorazin, Bethsaida and Capernaum. That was about the middle of His second year of public ministry, (see Matthew 11:20-24). Now, about the middle of the third year, He repeats the judgment. It is first, a warning to the seventy that as He was scorned and rejected by these cities in Galilee, they would probably suffer the same treatment in Judea. It was second, an encouragement that Christ was aware of all hypocrisy and unbelief and God’s judgment would ultimately vindicate their faithfulness in the face of rejection. We will make extensive comments on the condemnation of the three cities because there are very important lessons to be learned.

Chorazin was about 2 miles north of Capernaum. It was probably an important city being at the northern most end of the land of Palestine of the first century. Trade routes and military garrisons were probably there. It ceased to be inhabited by the time of Eusebius (250 A.D.). Only a few of its carved stones remain today. Bethsaida (Julius) was east of the Jordan, near the river’s entry into the Sea of Galilee. The tetrarch Philip raised it to the rank of city and called it Julius in honor of the daughter of Augustus Caesar, Julia. Some think there was another Bethsaidaa suburb of Capernaum. Whatever the case, neither can be found today except for a few ruins of a Roman road. It was apparently a place of great activity in the fishing business; the word Bethsaida means, house of fishing. Capernaum was a customs station, the residence of a high officer of the tetrarch of Galilee (Herod) (see Matthew 9:9; John 4:46) and was occupied by a detachment of Roman soldiers whose commander built the Jews a synagogue at his own expense. By the time of Josephus (50 years after Jesus) Capernaum was of such small significance, Josephus called it a village. These cities apparently exalted themselves and considered themselves too sophisticated, wise and well-off to need the likes of the itinerant rabbi from Nazareth to tell them what to do. They flocked after Him for miracles of healing, but scorned His message of repentance.

Jesus had walked the streets of these cities, especially Capernaum, and so did His apostles. He had his home in Capernaum. There he had healed a nobleman’s son, a man let down through a roof, given the apostles a miraculous catch of fish, healed many of all kinds of diseases, cast out demons, healed Peter’s mother-in-law, and, when the whole city came to Him at His door, he healed many more people. Finally, He healed the centurion’s servant. Later in His ministry He healed Jairus-’ daughter at Capernaum, the woman with the flow of blood, two blind men, and a dumb demoniac.

Some of the Lord’s greatest sermons were delivered in this immediate area. The Sermon on the Mount could have been close enough that many citizens of these cities attended. His sermon on the Bread of Life was in a synagogue in Capernaum; His sermon on human traditions was in Capernaum, as well as His sermon on childlikeness (Matthew 18:1-35).

Jesus condemned more often than most people like to admit. Most people want to think of Jesus as always positive, always encouraging, always forgiving, never condemning, and even indulging those who do not agree with Him. But check these scriptures: Matthew 7:21-23; Matthew 23:1 ff.; Matthew 12:22-42; John 3:36; John 8:42-47; John 9:35-41; John 12:31. Practically every parable Jesus told ended with a condemnation or warning. The letters of the apostles in the New Testament contain much condemnation. Paul’s instruction for fulling the ministry is to reprove, rebuke, exhort with all longsuffering.

God cannot be reduced to a vacillating, flaccid, spineless compromiser. If God doesn-’t condemn unbelief and unrighteousness, He cannot praise and reward faith and holiness. If He does not hate and judge evil, He cannot love and preserve truth and goodness. That goes for God’s Son, for God’s propositional word, the Bible, and for the messengers and preachers of His word. The Jews of the prophet’s days would not accept this. They refused to believe that God would condemn their paganism and unbelief. They wanted Him to condemn and destroy their enemies, but to indulge them in their unbelief (see Jeremiah 5:12; Jeremiah 23:17). We cannot afford such ignorance of God’s real nature. J.B. Phillips in his book, Your God Is Too Small, says some people’s concept of the meek and mild Jesus makes their God to small. Of all the ideas about Jesus, he says, this one that Jesus never spoke a harsh word or never condemned wrong is the least appropriate. It pictures Jesus as someone afraid to take a stand or give His hand against evil. A god that compromises truth in the face of falsehood or surrenders to injustice without challenging and condemning it, is a god too small. He would be, in fact, a cruel god. Indifference to evil is more insidious than evil itself. The Son of God was not indifferent to impenitence and unbelief. He condemned it in order to bring about repentance. In anger and condemnation against evil lies true compassion.

Jesus-’ condemnation of these three cities is a result of their misappropriation of opportunities and privilegesthe most evil form of unbelief. He never condemned anyone for failing to use an opportunity they never had. He never condemned anyone for using an opportunity and falling short, if they recognized their shortcomings and asked for forgiveness. But He certainly had His severest judgment upon those who had opportunities and privileges and deliberately chose not to use them! These three cities had opportunity after opportunity to put His word to practice in their lives. They saw Him in action time after time. His word was validated as supernatural, powerful, and life-giving by the many miracles He wrought among them. They had clear, understandable, motivating sermons, one after another. They had a multitude of opportunities that Sodom, Tyre, and Sidon never had, and still they did not repent. These Jews to whom Jesus preached considered the Sodomites, Tyrainians and Sidonians incorrigible, worthless and unsavable. But Jesus knew that if they had had the opportunities afforded Chorazin, Bethsaida and Capernaum, they would have repented! To whom soever much is given, of him shall much be required (Luke 12:48). Daniel Webster, scholar, statesman, Bible-believer was once asked, What is the most sobering, searching thought that ever entered your mind? Without a moment’s hesitation, the great orator and educator replied, My personal accountability to God!

The seventy returned from their evangelistic tour of the cities and villages of Judea bubbling with excitement, feeling they had been especially blessed (Gr. charas, graced) because the demons obeyed them in the name of Jesus. Jesus said He saw in this the forecast of Satan’s defeat by the coming of the kingdom of God which they had been preaching. What appears as Satan’s power to thwart the purpose of God for man is about to be defeated. Satan’s assault on the heavenly sovereignty of God is about to be repulsed (Revelation 12:1-17) and the devil will be cast down. The devil’s power, the fear of death (Hebrews 2:14-15), is about to be destroyed and he will be bound when Jesus makes atonement for man’s sin and conquers death in His resurrection. All this is foreshadowed by Jesus-’ power over demons.

Jesus-’ authority to the seventy to tread upon serpents. and that nothing should hurt them, was never intended for all believers of all ages any more than His power to cast out demons and raise the dead given the Twelve was. If He had intended His power to the seventy to be perpetuated why aren-’t these seventy still alive? He gave them authority over all the power of the enemy; they could have kept themselves alive forever. The apostles had the power to raise the deadwhy didn-’t they raise themselves from the dead? Clearly, miraculous power granted from Christ to certain people was intended to have a cessation. Miraculous power serves only one purposeto validate the message to be from God. Once that purpose is sufficiently served, miracles are no longer needed. Miracles do not produce salvation or holinessthe message confirmed by the miracles does.

This is exactly the Lord’s point in cooling the enthusiasm of the seventy. Their salvation is by the grace of God, not in their working of miracles. Some miracle-workers will be lost (Matthew 7:21-23)! Nothing man does earns him salvationnot even working miracles. Our salvation was earned by The Perfect Man (Hebrews 2:5-18) and offered to us through His grace. We have access into that grace by faith (Romans 5:2), obedient faith (Romans 6:1-23). Our faith is expressed by accepting God’s salvation, obeying the terms of His New Covenant (being immersed in water for the forgiveness of our sins, Acts 2:38; Acts 22:16, etc.). What we must understand clearly is that although outward acts of piety should be the natural expressions of a heart and mind humbly surrendered to the Lord’s will, they do not guarantee it (Matthew 6:1 ff.). The Corinthian church, although it came behind no church in miraculous gifts, was one of the most carnal-minded churches of the first century! Jesus told the seventy that their enthusiasm was focused on the wrong aspect of their discipleship. Let them not rejoice in their power over demons; that was none of their doing and not by their choice, but by Christ’S. They may rejoice, however, that by their choice to trust Christ God has graciously written their names in heaven. It is through choosing the will of Christ for our lives that we are saved, not by the exercise of relative amounts of piety. The essence of the kingdom of God is repentance. When Jesus sent the seventy to preach the kingdom of God, they were preaching that people should repent. They did not need to try to get people to be more religiousto go through more rituals, and add more temple services to their lives. Repentance means to accept the mind of Godto believe what God says about His kingdom instead of what men think it should be. Before man can accept what God says, God must say what He wants man to accept. God must reveal His will, and man must recognize and receive it in precisely the way which God chooses to reveal it. That leads into Jesus-’ next admonition to the seventy.

**Luke 10:21-24 Revelation: **God reveals His will in order to save man by correcting man’s mind-set. Mind-set equals allegiance. Perspective determines values. Through Jesus Christ God has distinguished between the temporal and the eternal from a divine and infallible perspective. If man recognizes and receives Jesus-’ divine perspective he is able to focus his mind on truest and highest values. Thus man is saved from eternal deception and lostness. Without fully trusting in the divine perspective, man is left to be condemned to the human perspective. The human perspective cannot go beyond the human experience which is separated from the divine goal of the Creator for His creatures by an unbridgeable gulf of supernaturalism. Jesus pauses here, reminded by the impenitence of these cities, to thank the Father that that unbridgeable gulf is bridged by the revelation of the Father in the Son. He had failed to win over those cities in which He had done mighty works, and yet He gives thanks! He uses the Greek word exomologoumai which means, literally, I acknowledge what has happened and give you praise for it. Jesus acknowledges that the refusal of these proud and arrogant cities to accept His humble cross-bearing discipleship is evidence that God’s plan for saving the teachable was working. The way of the cross is spurned by the worldly-minded (1 Corinthians 1:17-31). But that simply proves that the foolishness of God is wiser than man’s wisdom. So Jesus praises the Father. It is the Father’s gracious will that only those who are childlike will accept His Son and His salvation. Jesus just finished teaching (Matthew 18:1-35; Luke 9:1-62) that the unequivocal condition of kingdom citizenship is childlikeness. The tendency of faithless man in a situation where large masses reject the truth is to get discouraged, begin to doubt the power of the word of God, start to compromise by omitting part of the gospel message or by using unethical, shallow and pagan methods to manipulate people. The messenger of God who does his best, who is faithful to preach the whole counsel of God, and who still sees little visible result should rejoice, like Jesus, acknowledging it is evidence that God’s plan for saving the teachable is working. Temporary setbacks, however heartbreaking, cannot defeat God. Rejoice that God is interested in quality as well as quantity.

The issue of revelation is crucial. It is the fundamental issue. What men are willing to have told to them by God is imperativeas opposed to what men think they already know and refuse to let God tell them. If men believe they already know all there is to know that is significant about life here and hereafter, then they will reject the Book that claims to be a revelation from God. When revelation is rejected, regeneration is impossible. Only God has the authority and power to re-create humanity. Regeneration is not determined by what men think or how men feel, but whether men believe and obey God’s revelation or not! The people in the area of these three cities wanted Jesus to heal them and make their bodies feel goodto feed them and make their stomachs feel goodto entertain them with miracles and charge up their emotions, but they did not want to surrender their minds and wills to His teachings, or accept His vicarious death for their sins.

Whatever God wanted man to know for the here and the hereafter, He chose to reveal finally and fully, once and for all, in Jesus Christ. Jesus is the Way, the Truth and Lifeno one comes to the Father but by Him (John 14:6). Whoever does not honor the Son, does not honor the Father (John 5:23). God does not fully and completely reveal Himself or His salvation in any other Person or religion, As a matter of fact, there is absolutely no access to the Father except through Jesus, God will not honor, recognize or accept any effort to repent toward Him except through Jesus (Hebrews 5:11 -Hebrews 6:8). Now that Christ has come, even an attempt to please God through Judaism is an abomination to God-He calls it apostasy (Hebrews 6:6). Jesus is exclusive and inclusive in revealing God. Everything outside Jesus does not reveal God; everything in Jesus does reveal Him. In Jesus dwells all the fulness of the Godhead bodily (Colossians 2:9).

To whom does Jesus choose to reveal the Father? To all who are childlike! To whomsoever will come to Him, He will reveal the Father. He will not coerce, force or manipulate men. Men must be left free to make their own choices. Jesus allowed these cities to choose, even against His divine wisdom and supernatural power. He did not force them to accept Him. The realistic picture of the Bible is that many are called but few are chosen. The majority of humanity will not be saved, because they do not choose to be saved. Even the Son of God apparently failed where He did his most extensive works. But, in the end, it is not miracles or evidence of miracles which saves manit is man’s choice to surrender to the will of Him of whom the miracles testify, He is God. The success of Jesus-’ ministry was measured by the Father’s standardsnot by men’s standards. Jesus was anything but beaten and defeated. He did not cry out in ego-deflation; His image did not suffer; He did not quit the ministry because of Chorazin, Bethsaida and Capernaum. Jesus was realistic, acknowledging that the gospel of God will only be accepted by the childlike. Jesus taught others to count the costHe knew how to count the cost too!

Jesus was aware of the magnitude of His mission and ministry. He wanted the Twelve and the seventy to be aware of it also in order that they might experience a blessing in the face of rejections and persecutions to come. The coming of the kingdom of God and the coming of God’s King was what many prophets and kings of history longed to see (cf. 1 Peter 1:10-12). Those disciples who were privileged to join the Son of God in His earthly visit and those who have joined Him in His return in the Spirit should praise God for their blessing.

Applebury’s Comments

The Mission of the Seventy Scripture

Luke 10:1-24 Now after these things the Lord appointed seventy others, and sent them two and two before his face into every city and place, whither he himself was about to come. 2 And he said unto them, The harvest indeed is plenteous, but the laborers are few: pray ye therefore the Lord of the harvest, that he send forth laborers into his harvest. 3 Go your ways; behold, I send you forth as lambs in the midst of wolves. 4 Carry no purse, no wallet, no shoes; and salute no man on the way. 5 And into whatsoever house ye shall enter, first say, Peace be to this house. 6 And if a son of peace be there, your peace shall rest upon him: but if not, it shall turn to you again. 7 And in that same house remain, eating and drinking such things as they give: for the laborer is worthy of his hire. Go not from house to house, 8 And into whatsover city ye enter, and they receive you, eat such things as are set before you: 9 and heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. 10 But into whatsoever city ye shall enter, and they receive you not, go out into the streets thereof and say, 11 Even the dust from your city, that cleaveth to our feet, we wipe off against you: nevertheless know this, that the kingdom of God is come nigh. 12 I say unto you, It shall be more tolerable in that day for Sodom, than for that city. 13 Woe unto thee, Chorazin! 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. 14 But it shall be more tolerable for Tyre and Sidon in the judgment, than for you. 15 And thou, Capernaum, shalt thou be exalted unto heaven? thou shalt be brought down unto Hades. 16 He that heareth you heareth me; and he that rejecteth you rejecteth me; and he that rejecteth me rejecteth him that sent me.

17 And the seventy returned with joy, saying, Lord, even the demons are subject unto us in thy name. 18 And he said unto them, I beheld Satan fallen as lightning from heaven. 19 Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy: and nothing shall in any wise hurt you. 20 Nevertheless in this rejoice not, that the spirits are subject unto you; but rejoice that your names are written in heaven. 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 understanding, and didst reveal them unto babes: yea, Father; for so it was well-pleasing in thy sight. 22 All things have been delivered unto me of my Father: and no one knoweth who the Son is, save the Father; and who the Father is, save the Son, and he to whomsover the Son willeth to reveal him. 23 And turning to the disciples, he said privately, Blessed are the eyes which see the things that ye see: 24 for I say unto you, that many prophets and kings desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not.

*Comments

the Lord appointed seventy others.*It was impossible for Jesus to accomplish everything alone. He was able to reach more people, however, by effective organization and distribution of responsibility first to the twelve and then to the seventy (or seventy-two according to some texts). The seventy were selected, equipped for their mission, carefully instructed, and sent out two by two to do the work for which Christ commissioned them.

The value of organization had been demonstrated in Moses-’ day. At one time he attempted to care for all the problems of the nation of Israel, but Jethro wisely pointed out that it was too much for him. He advised Moses to appoint rulers over the people who were to be divided into groups of thousands, hundreds, and tens (Exodus 18:13-27).

When the twelve apostles attempted to carry the total burden of the church in Jerusalem, they soon found out that some of the people were being neglected. So they had the congregation select seven men whom they appointed to care for the distribution of food to the widows who were dependent on the church for support (Acts 6:1-6). The apostles gave themselves to the task of preaching the Word. Later, they appointed elders in all the churches (Acts 14:23). And for a list of other workers see 1 Corinthians 12:28; Ephesians 4:11-13.

Jesus maintained control over both the twelve and the seventy, for they were under the immediate direction of the Holy Spirit. He maintains His authority over His church today through the direction given to it in the New Testament (Matthew 28:18-20).

*The harvest is plenteous.*Then as now, the harvest was great, but the laborers few. Crowds were following Jesus; why didn-’t He send all of them? The story of the rejected volunteers suggests that all did not have the required dedication for the task (Luke 9:57-61).

Workers should be carefully selected for the specialized tasks in the kingdom today. A call for volunteers is often answered by unqualified people. Often those who could be trained to do the work do not feel worthy to volunteer. The responsible leaders of the churchministers, evangelists, elders, deacons and othersshould constantly watch for those who are capable of being trained for the tasks necessary for the progress of the gospel. It should be the goal to have every member engaged in the work of the Lord. Some may not be qualified to teach, but the importance of their serving in other ways should not be overlooked.

*pray ye therefore the Lord of the harvest.*The task was to be done under the direction of the Lord of the harvest. He sent them forth.

Go your ways.Too often people are told to go, but given no instruction as to ways to proceed or message to proclaim. Such generalized efforts accomplish little for the work of Christ. Many, no doubt, would go if they were told how and where and what to do.

*lambs in the midst of wolves.*They were to go to their Jewish brethren, the lost sheep of the house of Israel. They could expect the hospitality normally accorded teachers in that day. But some would not accept them; they were to be on guard against such. See Luke 22:35-38 for Jesus instruction to the twelve when He sent them into all the world to preach the gospel.

*Salute no man on the way.*Instructions for the Seventy were about the same as for the Twelve when they were sent out on their first mission. They were on urgent business for the King. They were not to lose time by visiting along the way. They would find it difficult to get their task done before Jesus came to them, for He was moving toward the climax of His ministry which was the cross and the ascension.

When they did enter some home, they were to say, Peace be to this house. If a son of peace was there, a peace loving person, their blessing was to remain with him. But if he was not one characterized by peace, the blessing would return to the one who tried and failed to share the message of peace with him.

*such things as they give.*The Seventy were not to move from house to house, for it would be time consuming and it would accomplish little. They were to become one of the family that gave them a place to stay and eat what was set before them. Just what was involved in the reference to diet may not be clear. Was it a matter of clean and unclean foods? Jews made much of this issue. Paul gave similar instruction to the Christians at Corinth about eating what was set before them (1 Corinthians 10:23-30). Jesus told the Seventy to eat what the family did, for it was one of the best ways of becoming identified with people whom they were to help with the gospel of the kingdom of God.

*the laborer is worthy of his hire.*See also Matthew 10:10; 1 Timothy 5:18; and 1 Corinthians 9:14. See Studies In First Corinthians, pages 159-163 on Paul’s argument for the support of the ministry.

*and they receive you not.*The Seventy were forewarned that not all would accept their message. The Lord Himself was rejected by many and crucified by the very people He tried to help. His workers can expect to be rejected by some, but there are those who will gladly accept the message of salvation. Timothy was to face hardship as a good soldier of Jesus Christ, but there would be victories for his encouragement in the service of the Lord also.

If the Seventy met with rejection, they were to shake the dust from their feet and move to others who might respond to God’s message.

*It shall be more tolerable in that day.*Sodom fell under the terrible judgment of God because of its wickedness, but the city that rejected the messengers of Jesus was to fare worse in the Day of Judgment than Sodom. Chorazin, Bethsaida and Capernaum were warned about the fate that was awaiting them. If the mighty works of Jesus had been done in those other cities which had long since perished, they would have repented. But Capernaum which was the center of Jesus-’ whole Galilean ministry, would it be exalted to heaven? Jesus addressed the city and said, You shall be brought down unto Hades. The ruins that mark the places where those proud but sinful cities once stood give silent testimony to the truth of Jesus-’ prophecy concerning them.

*The kingdom of God is come nigh unto you.*This message was to be given both to those who received Jesus-’ messengers and to those who rejected them. To those who received the message of Christ, the kingdom came with blessing; to those who rejected, it came in judgment.

Jesus identified Himself with His messengers. To reject them was to reject Him; to reject Him was to reject the Father who sent Him. The kingdom of God came near with blessings for those who were willing to receive them, but judgments for those who refused God’s rule in their lives.

I saw Satan fallen as lightening from heaven.The Seventy reported to Jesus that the demons were subject to them in His name. The response of Jesus is rendered differently in the various versions. The King James reads, I beheld Satan as lightning fall from heaven. This suggests that Jesus saw Satan fall from heaven. The American Standard puts it this way, I beheld Satan fallen as lightning from heaven. This suggests that Jesus said that He saw Satan after he had fallen. R. S. V. reads, I saw Satan fall like lightning from heaven. Jesus was observing when Satan fell, and his fall was like lightning from heaven. It was sudden, swift, and positive.

To what does this fall refer? Some, basing their views on Isaiah 14:12 and Revelation 12:7-12, suggest that it was when Satan literally fell from his original state. But the Isaiah passage, according to Isaiah 14:4, refers to the king of Babylon. The passage in Revelation shows that Satan was defeated before he began his attack on God’s people on earth. They overcame him by the blood of the Lamb and the word of their testimony and by the fact that they loved not their lives even unto death. Others suggest that it was the defeat of Satan in the wilderness temptation of Our Lord. That was a signal victory for the Son of Man who was tempted in all points as we are but without sin (Hebrews 4:15). But Jesus related this fall of Satan to the victory of the Seventy. They had just told Him that the demons were subject to them in His name; but He was aware of it before they told Him, for He was observing the battle as Satan fell before the power of the Lord’s army.

*he rejoiced in the Holy Spirit.*that is, He spoke these words of rejoicing and thanksgiving by the Holy Spirit. Luke also says that the words of the command given by Jesus to His apostles were spoken through the Holy Spirit (Acts 1:2; Matthew 28:18-20).

The Seventy had cast out demons by the power of the Holy Spirit. They were not to rejoice that demons were subject to them, but that their names were written in heaven. All this was the occasion for Jesus-’ rejoicing.

*I thank thee, O Father, Lord of heaven and earth.*Jesus usually addressed God as Father in His prayers. This is the longest recorded statement of address used by Him.

The Seventy were ordinary people, yet it pleased the Father to reveal the things of the Kingdom to them. They in turn told others about the kingdom of God. But those who were satisfied in their own wisdom did not welcome this revelation from God.

*no one knoweth who the Son is.*At the baptism of Jesus, the Father had said, This is my Son. The way to know the Father is to know His Son. When the disciples asked Jesus to show them the Father, He replied, If you had recognized me, you would have known the Father (John 14:7-11). This explains the statement of Joh 1:18, No man has seen God at any time; the only begotten Son, who is in the bosom of the Father, he has declared Himthat is, He has unfolded the story of the Father. That story is given in the Gospel of John. John 20:30-31 is the conclusion of the story, but John 1:18 is the statement of its purpose.

*Blessed are the eyes which see the things that you see.*Just before Jesus explained the Parable of the Sower, He said to the disciples, Blessed are your eyes, for they see; and your ears, for they hear (Matthew 13:16). Many prophets and righteous men had desired to see and hear these things about Jesus. Those who had the privilege of hearing Him were to be congratulated. Peter wrote that the prophets and even the angels had desired to look into these things (1 Peter 1:10-12). The Old Testament message pointed to the coming of the Messiah. The disciples of Jesus were in the presence of the One about whom the prophets had spoken. The hope of Christians, based on the testimony about His life, death and resurrection, is in His coming again (Philippians 3:20-21; Hebrews 9:27; 1 Thessalonians 4:13-18).

Luke 10:25-37

**Butler’s Comments

SECTION 2

Promoting Kindness (Luke 10:25-37)**

25 And behold, a lawyer stood up to put him to the test, saying, Teacher, what shall I do to inherit eternal life? 26He said to him, What is written in the law? How do you read? 27And he answered, You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself. 28And he said to him, You have answered right; do this, and you will live.

29 But he, desiring to justify himself, said to Jesus, And who is my neighbor? 30Jesus replied, A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him, and departed, leaving him half dead. 31Now by chance a priest was going down that road; and when he saw him he passed by on the other side. 32So likewise a Levite, when he came to the place and saw him, passed by on the other side. 33But a Samaritan, as he journeyed, came to where he was; and when he saw him, he had compassion, 34and went to him and bound up his wounds, pouring on oil and wine; then he set him on his own beast and brought him to an inn, and took care of him. 35And the next day he took out two denarii and gave them to the innkeeper, saying, -Take care of him; and whatever more you spend, I will repay you when I come back.-’ 36Which of these three, do you think, proved neighbor to the man who fell among the robbers? 37He said, The one who showed mercy on him. And Jesus said to him, Go and do likewise.

**Luke 10:25-28 Love the Lord: **A lawyer had been sitting among the crowds listening to Jesus teach. Lawyer (Gr. nomikos) was a term applied to an elite class of Jewish men trained in the Scriptural law and in the oral traditions (which had the force of law). His duty was to settle questions and disputes arising about matters of the Law in everyday Jewish life and to perpetuate the office of lawyer by teaching all young Jewish men who would come to him to learn. The term lawyer is synonymous with scribe. They are often found in association with the Pharisees but are distinguished from them in that Pharisees were a religious party while the lawyers-scribes held an office. Undoubtedly the majority of the lawyers-scribes belonged to the party of the Pharisees (cf. Matthew 5:20; Matthew 9:3; Matthew 12:38; Matthew 15:1; Matthew 23:2; Matthew 23:13; Mark 2:16; Mark 3:22; Mark 9:14; Mark 12:38-39; Luke 5:21; Luke 5:30; Luke 6:7; Luke 7:30; Luke 10:25; Luke 11:45; Luke 15:2; Luke 19:39; John 8:3, etc.). Lawyers and scribes were revered and feared by the people; called rabbi (meaning, master); demanded an honor surpassing that due to parents. Proudly they claimed the positions of first rank, and dressed in long robes like the nobility. Along with the Pharisees, they were thought to be, and thought themselves to be, the most pious of all mankind. Because Jesus refused to be bound by scribal traditions, they fiercely opposed Him.

The foregoing characterization of lawyers and scribes makes this confrontation rather amazing. Luke says the lawyer’s question, Teacher, what shall I do to inherit eternal life? was asked in order to put Jesus to the test. Some commentators think the lawyer had some wicked motive for the test. Perhaps he hoped to trap Jesus in some statement that would appear to be anti-rabbinical. Whatever the motive, Jesus put the onus back on the lawyer by asking, What is written in the law? How do you read? The answer of the lawyer is very impressive in view of his rabbinical background. One would expect a lawyer to have answered with a long list of rabbinical traditions one should do to inherit eternal life. But he said, You shall love the Lord your God. and your neighbor as yourself. Jesus told him he had spoken correctly.

It would take an uncommonly spiritually-minded Jewish rabbi to make a statement such as this lawyer made. The popular theology of the Jews (going all the way back to the days of the prophets; cf. Isaiah 1:11 ff.; Jeremiah 7:21-26; Micah 6:6-8) was that the sacrificial ritual was the heart and core of their covenant relationship to God. But it wasn-’t! God made covenant with their father, Abraham, long before the Mosaic sacrifices, based on Abraham’s loving God with all his being. Eternal life is in a Personnot a religion. Of course, man must have some systematic way of expressing his devotion to his Loving Father so God ordains certain rituals and deeds acceptable to Him for such expression. Man was created in the image of His Creator; man must love. What, or whom, he loves determines his character (cf. Hosea 9:10). It is not just the doing of religious rituals or deeds of piety, but the motive for doing that makes what is done godly or not, (cf. Matthew 6:1-24). How does one love God? By loving his neighbor! There is no possibility of loving God without loving one’s neighbor, (1 John 4:20-21).

Another lawyer asked Jesus practically the same question in the last week of His ministry (Matthew 22:34-40). Jesus gave the same answer, and added, On these two commandments hang all the law and the prophets. In other words, the essence of the law of God and the teaching of the prophets was to reveal God’s nature (faithfulness, justice, mercy, love, purity, etc.) so that men would trust Him, love Him and obey Him. Since the law of God reveals Him as loving all men, the essential core of man’s relationship to God is that he love his fellow man just as God loves him. When God’s law to Moses required the Jew to be separate from the heathen, it was not meant to kill the love of man for man. It was intended to keep the Jew separate from the heathen wickedness which was spiritually destructive. The commandment to love the Lord is from the Hebrew shema (hear, obey) in Deuteronomy 6:4-6. The commandment to love one’s neighbor is found in Leviticus 19:18. There are many more commandments in the Old Testament urging the Jew to be kind and merciful to his fellow man, even to aliens and sojourners, (cf. Leviticus 25:35-38; Leviticus 16:29; Leviticus 25:6; Numbers 15:15-16; Numbers 35:15; especially, Leviticus 19:33-34 and Exodus 22:21). Jesus makes it very plain in other teachings that if one loves God and His Son, he will keep Christ’s commandments (John 14:15; John 14:21; John 14:23-24; John 15:10; John 15:12, etc.).

**Luke 10:29-37 Minister to Man: **Theologically and theoretically, the lawyer knew the essence of God’s will for man. He was honest-hearted enough to see that the ritual observance of sacrifice and ceremony was not the core of man’s relationship to God. He had seen from God’s revelation that surrender of the total man, heart-soul-strength-mind, to God and love of one’s neighbor was the key to eternal life. But when it came to putting what he knew to practice, he was apparently not ready to give complete surrender. He wanted to reserve the right to be selective as to whom he should love among mankind. Knowing that he had loved some men, he sought to justify his own selectivity by asking Jesus, And who is my neighbor? Perhaps he expected Jesus (considered to be a Rabbi, since He had disciples) would define neighbor in the classical rabbinical exclusiveness as being, one of my fellow scribes. Jewish society in Jesus-’ day was regimented within a strict caste system. There was first of all the religious fanatics (Pharisees, scribes, lawyers); then there were the pragmatic, vacillating politicians (Sadducees, Herodians); then there were the am-ha-aretz (the people of the land,), most of whom were poor and oppressed. Scribes were hated! Rabbi Akiba said to his disciples, Before I became a scribe myself, I thought, -Ah, if only I had one in my grasp, I would bite him like an ass.-’ One of his disciples replied, Master, would it not have been enough to bite him like a dog? Akiba replied, No, like an ass, for an ass bites better: he crushes the very bones. Pharisees and scribes considered all am-ha-aretz as ignorant of the law and therefore accursed (cf. John 7:49). One Pharisee was shocked that the rabbi Jesus would allow a sinner-woman to touch Him (Luke 7:39). If a Jewish scribe had difficulty considering a lower-class Jew his neighbor to love as himself, what would he think of neighborliness to a Gentile? So this Jewish scribe or lawyer was hoping Jesus would follow the traditional definition of neighbor. He could thus justify himself for he had probably acted quite neighborly to his fellow lawyers.

When Jesus told His story of the Samaritan who had helped the robbed and beaten Jew on the road to Jericho, this lawyer and many others standing near must have gasped in utter shock! There was a violent hatred between most Jews and Samaritans in that age. Samaritan was one of the vilest epithets a Jew could use against any man (cf. John 8:48). The animosity between Judeans and the people of the north of Jerusalem probably began with the division of the Solomonic empire when the ten northern tribes withdrew and formed the nation of Israel (about 935 B.C.). The two remaining tribes formed the southern kingdom, Judah. Israel formed its own religion, government, priesthood and army. Upon Israel’s captivity by the Assyrians in 722 B.C., most of the able-bodied Israelites were deported to Mesopotamia and heathen peoples were immigrated into that territory. The heathen immigrants intermarried with the Hebrews who had been left behind and this formed a half-breed Jewish population known as Samaritans. Judah was taken captive in 606-586 B.C. and its people deported to Babylon. Seventy years later, 536 B.C., fifty thousand Judeans were allowed to return to their homeland by Cyrus, king of Persia. The Judeans reoccupied their farms and villages and this dispossessed many Samaritans who had moved -into the southern part of Palestine when the Judeans had been carried off to Babylon. That added fuel to the fires of animosity between these two peoples. The Samaritans wanted to help the Judeans rebuild their Temple and their cities (cf. Ezra 4:1 ff.), but were told bluntly and unceremoniously their help was not wanted! From that point on, the hatred intensified. Rabbinic tradition soon declared the Samaritans excommunicated from the Hebrew covenant (Talmud, Tanahim Luke 17:4). About 333 B.C., Manasseh, grandson of the Judean high priest, but also son-in-law of Sanballat the governor of Samaria, persuaded Cyrus, king of Persia, to allow him to build a temple to Jehovah on Mt. Gerizim that would be a rival to the temple in Jerusalem. He made himself the high priest, convinced some priests from Jerusalem to join him there, and allowed them to marry heathen women, (cf. Josephus, Antiquities, Luke 11:8). John Hyrcanus, Hasmonean king of Judea, destroyed the Samaritan temple on Gerizim along with the city of Samaria. Herod the Great rebuilt Samaria and called it Sebaste (Greek for Augustus) in honor of the Roman emperor. Herod also built the Samaritans another temple in the city of Sebaste, but the Samaritans refused to use it, preferring to continue their worship at the ruins on top of Mt. Gerizim (cf. John 4:20-21). Conflict and invective continued between Jew and Samaritan for centuries. Around A.D. 6-9, according to annual custom, the gates of the temple in Jerusalem were opened at midnight, whereupon some Samaritans who had secreted themselves nearby, polluted the Jewish temple by scattering human bones in its porches. Samaritans were thereafter excluded from the services (Josephus, Antiquities 18:2:2). In 52 A.D., Samaritans attacked some Jewish pilgrims travelling south to one of their annual feasts. The Jews counterattacked and the struggle became so fierce the Roman legate of Syria had to send in troops. These troops crucified a number of Jews as punishment for the riot. The Samaritans were cursed by the Jewish people. One Talmudic proverb says, A piece of bread given by a Samaritan is more unclean than swine’s flesh. Remember, Samaritans refused lodging for Jesus and His disciples as they were on their way to Tabernacles (cf. Luke 9:51-56).

But apparently not all Samaritans were like this. Jesus here relates that one Samaritan knew better than Jewish priests and Levites what mercy and neighborliness was. Another time (Luke 17:12 ff.) a Samaritan was the only one of ten who knew how to express gratitude for being healed of leprosy. A Samaritan woman changed her life as a result of Jesus-’ preaching and evangelized a whole city (John 4:1-54). Multitudes of Samaritans became Christians at the preaching of Philip (cf. Acts 8:4-8).

Jesus began His parable, A man was going down from Jerusalem to Jericho, and he fell among robbers. The road from Jerusalem to Jericho was called Adummim (Joshua 15:7; Joshua 18:17) which means, The Pass of Blood. It was a notoriously thief-infested, steep, long road, crowded along its sides with caves and hiding places. Josephus records that Herod had dismissed 40,000 workmen from the Temple shortly before Jesus told this parable and a large part of them became vicious highway robbers, The Jewish traveler of the Lord’s parable was set upon by such thieves and robbed, stripped, beaten and left half-dead. A priest and a Levite came upon this man as they traveled the road, but they passed by on the other side. The Greek word antiparelthen is very expressive. It is a triple compounded word: anti, against; para, alongside; erchomai, come, go. These two Jewish holy-men came upon the victim, one of their own people, but quickly crossed over to the other side of the road. We really don-’t know why they crossed over to the other side of the road. Perhaps fear of ceremonial pollution from touching a dead body (as far as they could see he was dead); perhaps they were afraid to get involved lest the robbers might still be around. Whatever, Jesus doesn-’t give their reasons, because no reason they could give would be justifiable. But a Samaritan came alongand incredibly, unexpectedly, inexplicably stopped and helped the victim. Jesus said the Samaritan had compassion on the victim. The Greek word is esplagchnisthe and describes a gut-feeling type of compassion; one that describes literally hurting because someone else hurts. Splagchnon is a word often translated inward parts, bowels or tender mercies in the KJV. The Samaritan bound the man’s wounds, put medicine on them, took him to an inn, cared for him, and paid the bill in full.

Now the point of this parable is not who is my neighbor, butbe sure you are always a neighbor when someone needs one! Neighborliness has nothing to do with geographical boundaries, but it has everything to do with need, anywhere one finds it. It was not the victim but the Samaritan who was the neighbor!

The Samaritan was a true neighbor. He could see need above other less important matters. He could have thought of just as many excuses that he shouldn-’t help the victim as the priest and Levite, but his conscience would not let him justify himself as had the others. There is only one justifiable way to love God and that is through helping people in need (1 John 4:20-21). We may do many other things and say we love God, but if we do not help those in need our profession is hypocritical. Mercifulness is the Christian way of lifeBlessed are the merciful.. (Matthew 5:7). The Samaritan got personal. We like to organize our goodness through benevolent organizations. If we hire others to do benevolence we don-’t have to get our hands dirty, smell unpleasant odors, lose sleep and get involved. We want to institutionalize goodness so we can spend our own time searching for our own happiness. And we never find happiness that way because it is found in doing good personally (Acts 20:35; John 13:16). The Samaritan didn-’t turn the man over to anyone else until he was sure he had personally done everything he could for the man. He didn-’t give the victim money and tell him to go find an inn and a doctor. The Samaritan got down on his knees in the dirtexposed himself to dangergot his hands dirty, and helped. The Samaritan was flexible. The priest and Levite probably rushed on past because they were on very important missions with tight schedules and just didn-’t have time to stop. The Samaritan didn-’t do his goodness on a schedulehe did it when the need arose, no matter what his schedule was. The Samaritan was brave. There is always an element of danger in every effort to help someone; danger to one’s reputation, to one’s safety; to one’s possessions. Helping others puts one in a position of vulnerability to be rejected, ridiculed and misunderstood. One must be brave to be good.

Finally, the Samaritan was realistic. He did not try to do more than he could. We are not commanded to be a miracle-worker or a slave to everyone we help. Not every cry for help will be a permanent assignment. The Samaritan did not take the victim home with him and adopt him into the family. He did what he could and departed. Some have to take over the victim’s life and manage it or dominate everyone they help. There are subtle pitfalls in too much helpfulness. Some want to help in order to put those they help forever in debt to them in order to hear the constant thank yous which build ego and identify and earn merit. The Samaritan did all he could, the best he could, and let it go at that. It is not even recorded that the victim thanked the Samaritan!

When asked, which of these three, do you think, proved neighbor to the man, the lawyer apparently gagged on the word Samaritan and so he said, The one doing the mercy to him. The Lord’s reply, as recorded by Luke in Greek is, poreuou kai su poiei homoios. The word Go is in the imperative mood. Jesus is not suggesting this, He is commanding it! Literally translated, Jesus said, Go! and you keep on doing likewise.

Applebury’s Comments

The Story of the Good Samaritan Scripture

Luke 10:25-37 And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life? 26 And he said unto him, What is written in the law? how readest thou? 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 mind; and thy neighbor as thyself. 28 And he said unto him, Thou hast answered right: this do, and thou shalt live. 29 But he, desiring to justify himself, said unto Jesus, And who is my neighbor? 30 Jesus made answer and said, A certain man was going down from Jerusalem to Jericho; and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 31 And by chance a certain priest was going down that way: and when he saw him, he passed by on the other side. 32 And in like manner a Levite also, when he came to the place, and saw him, passed by on the other side. 33 But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he was moved with compassion, 34 and came to him, and bound up his wounds, pouring on them oil and wine; and he set him on his own beast, and brought him -to an inn, and took care of him. 35 And on the morrow he took out two shillings, and gave them to the host, and said, Take care of him; and whatsoever thou spendest more, I, when I come back again, will repay thee. 36. Which of these three, thinkest thou, proved neighbor unto him that fell among the robbers? 37 And he said, He that showed mercy on him. And Jesus said unto him, Go, and do thou likewise.

*Comments

a certain lawyer.*This incident is similar to the story of the Rich Young Ruler (Luke 18:18-29), but there are striking differences. The ruler was evidently sincere in his desire to know what he had to do to have eternal life. The lawyer was deliberately trying to trap Jesus. Perhaps he was trying to get Jesus to set aside the Law of Moses or at least say something that could be used to condemn Him.

*What shall I do to have eternal life?*Under the Law of Moses the answer was simple and should have been understood by the lawyer, as his response shows. Paul says, Moses writeth that the man that doeth righteousness which is of the law shall live thereby (Romans 10:5; Galatians 3:12). The law, of course, could not forgive the sinner who broke the law (Galatians 3:21). Only the blood of Christ could provide forgiveness which is made available under the New Covenant to the obedient believer in Christ through the grace of God (Romans 3:21-26). This explains the difference between the answer of the lawyer which Jesus approved and the answer given on the Day of Pentecost to those who asked what to do for remission of their sins (Acts 2:36-38).

*What is written in the law?*Jesus was born under the law, and His ministry was carried out during the period in which the Law of Moses still held jurisdiction over God’s people. The Old Covenant did not give place to the New until the Day of Pentecost. Naturally, when He was asked about eternal life, He pointed to the Law of God for the age in which He lived.

Jesus answered the lawyers question by asking another, for He wanted him to think about it. He was aware of the purpose the lawyer had in asking it. So Jesus said, What is written in the law? How does it read to you?

*Thou shalt love the Lord thy God.*The lawyer’s statement first summarized the Law of Moses with reference to duties to God. The manner in which they were to be carried out is stressed in these details: (1) with all your heart; (2) with all your soul; (3) with all your strength; and (4) with all your mind. Then he added the statement that summarizes the duties toward man: Love your neighbor as yourself.

*desiring to justify himself.*The embarrassed lawyer who had deliberately tried to embarrass Jesus asked, Who is my neighbor? Jesus answered his question by telling the story of the Good Samaritan. A man went down from Jerusalem to Jericho and fell among robbers, but he was ignored by a priest and a Levite. Of all people, these should have gone to his rescue. But a Samaritanthey were despised by the Jewscame along and gave him aid. Then he took him to the inn where he could be cared for until he got well. As he was leaving, he said to the inn keeper, Whatever else you spend, I-’ll repay when I return.

*Which of these three?*Jesus-’ question made the lawyer answer his own. There could be no doubt about it. The one who had shown mercy to the distressed and beaten man was the neighbor. Was the proud lawyer ready to be taught? The Master said, Go and do likewise.

Luke 10:38-42

**Butler’s Comments

SECTION 3

Prescribing Knowledge (Luke 10:38-42)**

38 Now as they went on their way, he entered a village; and a woman named Martha received him into her house. 39And she had a sister called Mary, who sat at the Lord’s feet and listened to his teaching.40But Martha was distracted with much serving; and she went to him and said, Lord, do you not care that my sister has left me to serve alone? Tell her then to help me. 41But the Lord answered her, Martha, Martha, you are anxious and troubled about many things; 42one thing is needful. Mary has chosen the good portion, which shall not be taken away from her.

**Luke 10:38-40 Listening Prudently: **Sometime during this later Judean ministry of three months (between Tabernacles and Dedication), Jesus visited in the home of Martha and Mary, special friends of His. We know from John’s Gospel (ch. 11-12) that their home was in the village of Bethany, about two and one-half miles southeast of Jerusalem, just over the crest of the Mount of Olives. Martha received (Gr. hupedexato, a word denoting warm hospitality, see Matthew 10:40-41) Jesus into her house. Jesus probably had a standing invitation to visit them anytime He was in that vicinity. During Jesus-’ last week in Jerusalem, He went in and out of the big city almost every night. He probably stayed in this home at night. Martha had a sister named Mary, and a brother named Lazarus (John 12:1 ff.). Martha seems to have been the oldest of the family. Most commentators assume the house belonged to Martha since she seems always to be taking charge. Some suppose she may have been a widow; some think her husband might have been Simon the leper (cf. Mark 14:3 with John 12:2 ff.). Every opportunity Jesus had, He taught. Upon entering the home of His friends in Bethany, He sat down and began to teach (probably concerning the kingdom of God). Mary sat beside Him at His feet in the customary place of a pupil. The Greek says Mary also sat listening to Jesus teach. Perhaps some of His disciples or other friends of Martha and Mary were present. The also may indicate Martha too had at first listened to Jesus teach but quit and busied herself with serving.

While Mary was not helping, Martha became distracted with much serving. The Greek word translated distracted is periespato which means, to agitate, to wheel about, to twist and convulse. Martha was running around in circles, agitated and distracted. So Martha exploded and interrupted the Lord (the Greek word epistasa means, to come suddenly upon, to press upon, to assault, cf. Acts 6:12; Acts 17:5), saying, Lord, doesn-’t it matter to you that my sister has left me all alone to do all the serving? Then Martha directed the Lord to order Mary to help her. Martha’s direction in Greek is sunantilabetai, literally, take hold over against, meaning, Tell Mary to carry her end of the load around here and help me.

**Luke 10:41-42 Learning Priorities: **Jesus reacted tenderly to the scolding from Martha. The double use of her name, Martha, Martha. indicates His patience with her. Jesus said, … you are anxious (Gr. merimnas, split-minded) and troubled about many things; one thing is needful. The most ancient and best manuscripts (Sinaiticus, Vaticanus and Ephraemi) have the answer of Jesus, … you are anxious and troubled about many things; there is. need of just a few things, or one. Either way, what Jesus is emphasizing is that just a simple meal was all that Martha needed to be concerned about. Jesus did not rebuke Martha for, her hospitality; He did not say her service was wrong. The one thing is not even something spiritual, but one or two simple dishes as compared to the many dishes Martha was fretting about. Jesus was chiding Martha for involving herself in so many unnecessary things. All she need do, as far as He was concerned, was make a simple meal and then come join Mary in the best part of the whole visitlistening to His teaching. He took this occasion to remind Martha that spiritual things are the only abiding things. Martha was not wrong in serving the meal, she simply made that the first priority. Mary chose that which should really be first priorityopportunity to learn from Jesus. That should always come before food or drink or any other thing. If the choice must be made between a meal or an opportunity to learn from Jesus, the latter must have first priority, because that will never be diminished or lost.

Luke alone records this intimate scene. There is much to be learned from it. It contrasts beautifully with the parable of the Good Samaritan which emphasized service to humanity. This incident shows that earthly things are not ultimate. Mary knew the secret that love cannot finally express itself in physical things. Love must ultimately cling to the things of the spiritthat which abides eternally in the next world. What Martha must learn was that in discipleship to Jesus you must not learn to give, but also to receive from Him, especially learn from Him. Martha was trying to express love totally in physical service. It caused a reaction; a sad reaction. She got so totally engrossed in the doing and so agitated at the apparent indifference of those being served she rushed in and scolded both Mary and Jesus.

Jesus recognized the need for hospitality, but He corrected Martha for her fretfulness and fussiness. Hospitality that gets in the way of making spiritual things first in priority is superfluous. If there is an opportunity to learn from Jesus, the only hospitality that is needed is just enough to make the first thing possible, Jesus wants Martha to understand that the principal thing is what He has to say to mankind. His words are spirit and life; His word is the bread of life (cf. John 6:63). His food is to do the will of the Father (John 4:34), Man lives, not by bread alone, but by every word that comes from the mouth of God (Matthew 4:4). It was not Martha’s kindness Jesus rebuked, it was her order of priorities, her anxiety and her burst of jealousy, The kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit (Romans 14:17). The primary mission of the churchthe preaching of the word of Godmust never be second to ministering to the body (Acts 6:2). It is a false benevolence that feeds a man’s stomach and starves his soul! The rebirth of the spirit, the sustenance of the soul is of first priority. All other things will perish, The physical order of all creation will soon die. All we can gain physically we must leave. But the spirit of man lives forevereither in the presence of God or banished from Him. What is needful is to listen to Jesus!

STUDY STIMULATORS:

What does it indicate to you about the progress of Jesus-’ ministry to learn that He had seventy other disciples He could send out to evangelize besides the twelve apostles?

What do you think of Jesus as a condemner of great masses of people?

Why is indifference the most evil form of unbelief?

Why did the casting out of demons by the seventy disciples cause Jesus to speak of the fall of Satan?

Is there still available for believers today the power to tread upon serpents? Why?

Why did Jesus tell the seventy to put a check on their enthusiasm? Is the same admonition needed in Christendom today?

Why is the idea of God revealing Himself to man so fundamental? Why is the issue of God’s revelation a continuing issue for Christians?

What do you think was behind the lawyer’s question to Jesus about eternal life?

Do you really believe that the two commandments the lawyer quoted will give eternal life? Why?

Does Jesus-’ teaching in the parable of the Good Samaritan apply in our lives? How far should we go to help someone? Should we help any stranger who appears to need help?

Is it possible for a Christian to be overly hospitable? Are you ever too busy with hospitality to learn Jesus-’ teachings?