Text -- Luke 10:1-30 (NET)

The Mission of the Seventy-Two

10:1 After this the Lord appointed seventy-two others and sent them on ahead of him two by two into every town and place where he himself was about to go. 10:2 He said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest to send out workers into his harvest. 10:3 Go! I am sending you out like lambs surrounded by wolves. 10:4 Do not carry a money bag, a traveler’s bag, or sandals, and greet no one on the road. 10:5 Whenever you enter a house, first say, ‘May peace be on this house!’ 10:6 And if a peace-loving person is there, your peace will remain on him, but if not, it will return to you. 10:7 Stay in that same house, eating and drinking what they give you, for the worker deserves his pay. Do not move around from house to house. 10:8 Whenever you enter a town and the people welcome you, eat what is set before you. 10:9 Heal the sick in that town and say to them, ‘The kingdom of God has come upon you!’ 10:10 But whenever you enter a town and the people do not welcome you, go into its streets and say, 10:11 ‘Even the dust of your town that clings to our feet we wipe off against you. Nevertheless know this: The kingdom of God has come.’ 10:12 I tell you, it will be more bearable on that day for Sodom than for that town! 10:13 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. 10:14 But it will be more bearable for Tyre and Sidon in the judgment than for you! 10:15 And you, Capernaum, will you be exalted to heaven? No, you will be thrown down to Hades! 10:16 “The one who listens to you listens to me, and the one who rejects you rejects me, and the one who rejects me rejects the one who sent me.” 10:17 Then the seventy-two returned with joy, saying, “Lord, even the demons submit to us in your name!” 10:18 So he said to them, “I saw Satan fall like lightning from heaven. 10:19 Look, I have given you authority to tread on snakes and scorpions and on the full force of the enemy, and nothing will hurt you. 10:20 Nevertheless, do not rejoice that the spirits submit to you, but rejoice that your names stand written in heaven.” 10:21 On that same occasion Jesus rejoiced in the Holy Spirit and said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. 10:22 All things have been given to me by my Father. No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides to reveal him.” 10:23 Then Jesus turned to his disciples and said privately, “Blessed are the eyes that see what you see! 10:24 For I tell you that many prophets and kings longed to see what you see but did not see it, and to hear what you hear but did not hear it.”

The Parable of the Good Samaritan

10:25 Now an expert in religious law stood up to test Jesus, saying, “Teacher, what must I do to inherit eternal life?” 10:26 He said to him, “What is written in the law? How do you understand it?” 10:27 The expert answered, “Love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, and love your neighbor as yourself.” 10:28 Jesus said to him, “You have answered correctly; do this, and you will live.” 10:29 But the expert, wanting to justify himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied, “A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him up, and went off, leaving him half dead.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Luk 10:1

Appointed ( anedeixen ).

First aorist active indicative of anadeiknumi , an old verb, not only common, but in lxx. In the N.T. only here and Act 1:24. Cf. anadeixis in Luk 1:80. To show forth, display, proclaim, appoint.

Robertson: Luk 10:1

Seventy others ( heterous hebdomēkonta kai ).

The "also"(kai ) and the "others"point back to the mission of the Twelve in Galilee (Luk 9:1-6). Some critics think that Luke has confused this report of a mission in Judea with that in Galilee, but needlessly so. What earthly objection can there be to two similar missions? B D Syr. Cur. and Syr. Sin. have "seventy-two."The seventy elders were counted both ways and the Sanhedrin likewise and the nations of the earth. It is an evenly balanced point.

Robertson: Luk 10:1

Two and two ( ana duo ).

For companionship as with the Twelve though Mar 6:7 has it duo (vernacular idiom). B K have here ana duo , a combination of the idiom in Mar 6:7 and that here.

Robertson: Luk 10:1

He himself was about to come ( ēmellen autos erchesthai ).

Imperfect of mellō with present infinitive and note autos . Jesus was to follow after and investigate the work done. This was only a temporary appointment and no names are given, but they could cover a deal of territory.

Robertson: Luk 10:2

Harvest ( therismos ).

Late word for the older theros , summer, harvest. The language in this verse is verbatim what we have in Mat 9:37, Mat 9:38 to the Twelve. Why not? The need is the same and prayer is the answer in each case. Prayer for preachers is Christ’ s method for increasing the supply.

Robertson: Luk 10:3

As lambs ( hōs arnas ).

Here again the same language as that in Mat 10:16 except that there "sheep"(probata ) appears instead of "lambs."Pathetic picture of the risks of missionaries for Christ. They take their life in their hands.

Robertson: Luk 10:4

Purse ( ballantion ).

Old word for money-bag, sometimes a javelin as if from ballō . Only in Luke in the N.T. (Luk 10:4; Luk 12:33; Luk 22:35). See note on Luk 9:3; notes on Mar 6:7.; and the notes on Mat 10:9. for the other similar items.

Robertson: Luk 10:4

Salute no man on the way ( mēdena kata tēn hodon aspasēsthe ).

First aorist (ingressive) middle subjunctive with mēdena . The peril of such wayside salutations was palaver and delay. The King’ s business required haste. Elisha’ s servant was not to tarry for salutations or salaams (2Ki 4:29). These oriental greetings were tedious, complicated, and often meddlesome if others were present or engaged in a bargain.

Robertson: Luk 10:5

First say ( prōton legete ).

Say first. The adverb prōton can be construed with "enter"(eiselthēte ), but probably with legete is right. The word spoken is the usual oriental salutation.

Robertson: Luk 10:6

A son of peace ( huios eirēnēs ).

A Hebraism, though some examples occur in the vernacular Koiné papyri. It means one inclined to peace, describing the head of the household.

Robertson: Luk 10:6

Shall rest ( epanapaēsetai ).

Second future passive of epanapauō , a late double compound (epi , ana ) of the common verb pauō .

Robertson: Luk 10:6

It shall turn to you again ( eph' humās anakampsei ).

Common verb anakamptō , to bend back, return. The peace in that case will bend back with blessing upon the one who spoke it.

Robertson: Luk 10:7

In that same house ( en autēi tēi oikiāi ).

Literally, in the house itself, not "in the same house"(en tēi autēi oikiāi ), a different construction. A free rendering of the common Lukan idiom is, "in that very house."

Robertson: Luk 10:7

Eating ( esthontes ).

An old poetic verb esthō for esthiō that survives in late Greek.

Robertson: Luk 10:7

Such things as they give ( ta par' autōn ).

"The things from them."

Robertson: Luk 10:7

For the labourer is worthy of his hire ( axios gar ho ergatēs tou misthou autou ).

In Mat 10:10 we have tēs trophēs autou (his food). 1Ti 5:18 has this saying quoted as scripture. That is not impossible if Luke wrote by a.d. 62. Paul there however may quote only Deu 25:4 as scripture and get this quotation either from Luk 10:7 or from a proverbial saying of Jesus. It is certainly not a real objection against the Pauline authorship of First Timothy.

Robertson: Luk 10:7

Go not from house to house ( mē metabainete ex oikias eis oikian ).

As a habit, mē and the present imperative, and so avoid waste of time with such rounds of invitations as would come.

Robertson: Luk 10:8

Such things as are set before you ( ta paratithemena humin ).

The things placed before you from time to time (present passive participle, repetition). Every preacher needs this lesson of common politeness. These directions may seem perfunctory and even commonplace, but every teacher of young preachers knows how necessary they are. Hence they were given both to the Twelve and to the Seventy.

Robertson: Luk 10:9

Is come nigh unto you ( ēggiken eph' humās ).

Perfect active indicative of eggizō as in Mat 3:2 of the Baptist and Mar 1:15 of Jesus. Note eph' humās here.

Robertson: Luk 10:10

Into the streets thereof ( eis tas plateias autēs ).

Out of the inhospitable houses into the broad open streets.

Robertson: Luk 10:11

Even the dust ( kai ton koniorton ).

Old word from konis , dust, and ornumi , to stir up. We have seen it already in Mat 10:14; Luk 9:5. Dust is a plague in the east. Shake off even that.

Robertson: Luk 10:11

Cleaveth ( kollēthenta ).

First aorist passive participle of kollaō , to cling as dust and mud do to shoes. Hence the orientals took off the sandals on entering a house.

Robertson: Luk 10:11

We wipe off ( apomassometha ).

Middle voice of an old verb apomassō , to rub off with the hands. Nowhere else in the N.T. But ekmassō , occurs in Luk 7:38, Luk 7:44.

Robertson: Luk 10:11

Against you ( Humin ).

Fine example of the dative of disadvantage (the case of personal interest, the dative).

Robertson: Luk 10:12

More tolerable ( anektoteron ).

Comparative of the verbal adjective anektos from anechomai . An old adjective, but only the comparative in the N.T. and in this phrase (Mat 10:15; Mat 11:22, Mat 11:24; Luk 10:12, Luk 10:14).

Robertson: Luk 10:13

Would have repented ( an metenoēsan ).

Conclusion (apodosis) of second-class condition, determined as unfulfilled.

Robertson: Luk 10:13

Long ago ( palai ).

Implies a considerable ministry in these cities of which we are not told. Chorazin not mentioned save here and Mat 11:21. Perhaps Karāzeh near Tell Hum (Capernaum).

Robertson: Luk 10:13

Sitting in sackcloth and ashes ( en sakkōi kai spodoi kathēmenoi ).

Pictorial and graphic. The sakkos (sackcloth) was dark coarse cloth made of goat’ s hair and worn by penitents, mourners, suppliants. It is a Hebrew word, sag . The rough cloth was used for sacks or bags. To cover oneself with ashes was a mode of punishment as well as of voluntary humiliation.

Robertson: Luk 10:15

Shalt thou be exalted? ( mē hupsōthēsēi̱ ).

Mē expects the answer No. The verb is future passive indicative second singular of hupsoō , to lift up, a late verb from hupsos , height. It is used by Jesus of the Cross (Joh 12:32).

Robertson: Luk 10:15

Unto Hades ( heōs Haidou ).

See note on Mat 16:18 for this word which is here in contrast to Heaven as in Isa 14:13-15. Hades is not Gehenna. "The desolation of the whole neighbourhood, and the difficulty of identifying even the site of these flourishing towns, is part of the fulfilment of this prophecy"(Plummer). Ragg notes the omission of Nazareth from this list of cities of neglected privilege and opportunity. "Is it the tender memories of boyhood that keep from His lips the name of the arch-rejector (Luk 4:28 sqq.) Nazareth?"

Robertson: Luk 10:16

Rejecteth him that sent me ( athetei ton aposteilanta me ).

These solemn words form a fit close for this discourse to the Seventy. The fate of Chorazin, Bethsaida, Capernaum will befall those who set aside (a privative and theteō , from tithēmi ) the mission and message of these messengers of Christ. See this verb used in Luk 7:30 of the attitude of the scribes and Pharisees toward John and Jesus. It is this thought that makes it so grave a responsibility to be co-workers with Christ, high privilege as it is (Joh 9:4).

Robertson: Luk 10:17

Returned with joy ( hupestrepsan meta charas ).

They had profited by the directions of Jesus. Joy overflows their faces and their words.

Robertson: Luk 10:17

Even the demons ( kai ta daimonia ).

This was a real test. The Twelve had been expressly endowed with this power when they were sent out (Luk 9:1), but the Seventy were only told to heal the sick (Luk 10:9). It was better than they expected. The Gospel worked wonders and they were happy. The demons were merely one sign of the conflict between Christ and Satan. Every preacher has to grapple with demons in his work.

Robertson: Luk 10:17

Are subject ( hupotassetai ).

Present passive indicative (repetition).

Robertson: Luk 10:18

I beheld Satan fallen ( etheōroun ton Satanān pesonta ).

Imperfect active (I was beholding) and second aorist (constative) active participle of piptō (not fallen , peptōkota , perfect active participle, nor falling , piptonta , present active participle, but fall , pesonta ). As a flash of lightning out of heaven, quick and startling, so the victory of the Seventy over the demons, the agents of Satan, forecast his downfall and Jesus in vision pictured it as a flash of lightning.

Robertson: Luk 10:19

And over all the power of the enemy ( kai epi pāsan tēn dunamin tou echthrou ).

This is the heart of "the authority"(tēn exousian ) here given by Jesus which is far beyond their expectations. The victory over demons was one phase of it. The power to tread upon serpents is repeated in Mar 16:18 (the Appendix) and exemplified in Paul’ s case in Malta (Act 28:3-5). But protection from physical harm is not the main point in this struggle with Satan "the enemy"(Mat 13:25; Rom 16:20; 1Pe 5:8).

Robertson: Luk 10:19

Nothing shall in any wise hurt you ( ouden humās ou mē adikēsei ).

Text has future active indicative, while some MSS. read adikēsēi , aorist active subjunctive of adikeō , common verb from adikos (a privative and dikos ), to suffer wrong, to do wrong. The triple negative here is very strong. Certainly Jesus does not mean this promise to create presumption or foolhardiness for he repelled the enemy’ s suggestion on the pinnacle of the temple.

Robertson: Luk 10:20

Are written ( engegraptai ).

Perfect passive indicative, state of completion, stand written, enrolled or engraved, from engraphō , common verb. "As citizens possessing the full privileges of the commonwealth"(Plummer).

Robertson: Luk 10:21

In that same hour ( en autēi tēi hōrāi ).

Literally, "at the hour itself,"almost a demonstrative use of autos (Robertson, Grammar , p. 686) and in Luke alone in the N.T. (Luk 2:38; Luk 10:21; Luk 12:12; Luk 20:19). Mat 11:25 uses the demonstrative here, "at that time"(en ekeinōi tōi kairōi ).

Robertson: Luk 10:21

Rejoiced in the Holy Spirit ( ēgalliasato tōi pneumati tōi hagiōi ).

First aorist middle of the late verb agalliaō for agallō , to exult. Always in the middle in the N.T. save Luk 1:47 in Mary’ s Magnificat. This holy joy of Jesus was directly due to the Holy Spirit. It is joy in the work of his followers, their victories over Satan, and is akin to the joy felt by Jesus in Joh 4:32-38 when the vision of the harvest of the world stirred his heart. The rest of this verse is precisely like Mat 11:25., a peculiarly Johannine passage in Matthew and Luke, but not in Mark, and so from Q (the Logia of Jesus). It has disturbed critics who are unwilling to admit the Johannine style and type of teaching as genuine, but here it is. See note on Mat 11:25 for discussion. "That God had proved his independence of the human intellect is a matter for thankfulness. Intellectual gifts, so far from being necessary, are often a hindrance"(Plummer).

Robertson: Luk 10:22

Knoweth who the Son is ( ginōskei tis estin ho huios ).

Knows by experience, ginōskei . Here Mat 11:27 has epiginōskei (fully knows) and simply ton huion (the Son) instead of the "who"(tis ) clause. So also in "who the Father is"(tis estin ho pater ). But the same use and contrast of "the Father,""the Son."in both Matthew and Luke, "an aerolite from the Johannean heaven"(Hase). No sane criticism can get rid of this Johannine bit in these Gospels written long before the Fourth Gospel was composed. We are dealing here with the oldest known document about Christ (the Logia) and the picture is that drawn in the Fourth Gospel (see my The Christ of the Logia ). It is idle to try to whittle away by fantastic exegesis the high claims made by Jesus in this passage. It is an ecstatic prayer in the presence of the Seventy under the rapture of the Holy Spirit on terms of perfect equality and understanding between the Father and the Son in the tone of the priestly prayer in John 17. We are justified in saying that this prayer of supreme Fellowship with the Father in contemplation of final victory over Satan gives us a glimpse of the prayers with the Father when the Son spent whole nights on the mountain alone with the Father. Here is the Messianic consciousness in complete control and with perfect confidence in the outcome. Here as in Mat 11:27 by the use of willeth to reveal him (boulētai apokalupsai ). The Son claims the power to reveal the Father "to whomsoever he wills"(hōi an boulētai , indefinite relative and present subjunctive of boulomai , to will, not the future indicative). This is divine sovereignty most assuredly. Human free agency is also true, but it is full divine sovereignty in salvation that is here claimed along with possession (paredothē , timeless aorist passive indicative) of all power from the Father. Let that supreme claim stand.

Robertson: Luk 10:23

Turning to the disciples ( strapheis pros tous mathētas ).

Second aorist passive of strephō as in Luk 9:55. The prayer was a soliloquy though uttered in the presence of the Seventy on their return. Now Jesus turned and spoke "privately"or to the disciples (the Twelve, apparently), whether on this same occasion or a bit later.

Robertson: Luk 10:23

Blessed ( makarioi ).

A beatitude, the same adjective as in Mat 5:3-11. A beatitude of privilege very much like that in Mat 5:13-16. Jesus often repeated his sayings.

Robertson: Luk 10:24

Which ye see ( ha humeis blepete ).

The expression of humeis makes "ye"very emphatic in contrast with the prophets and kings of former days.

Robertson: Luk 10:25

And tempted him ( ekpeirazōn auton ).

Present active participle, conative idea, trying to tempt him. There is no "and"in the Greek. He "stood up (anestē , ingressive second aorist active) trying to tempt him."Peirazō is a late form of peiraō and ekpeirazō apparently only in the lxx, and N.T. (quoted by Jesus from Deu 6:16 in Mat 4:7; Luk 4:12 against Satan). Here and 1Co 10:9. The spirit of this lawyer was evil. He wanted to entrap Jesus if possible.

Robertson: Luk 10:25

What shall I do to inherit eternal life? ( Ti poiēsas zōēn aiōniou klēronomēsō̱ ).

Literally, "By doing what shall I inherit eternal life?"Note the emphasis on "doing"(poiēsas ). The form of his question shows a wrong idea as to how to get it.

Robertson: Luk 10:25

Eternal life ( zōēn aiōnion )

is endless life as in John’ s Gospel (Joh 16:9; Joh 18:18, Joh 18:30) and in Mat 25:46, which see note.

Robertson: Luk 10:26

How readest thou? ( pōs anaginōskeis̱ ).

As a lawyer it was his business to know the facts in the law and the proper interpretation of the law. See note on Luk 7:30 about nomikos (lawyer). The rabbis had a formula, "What readest thou?"

Robertson: Luk 10:27

And he answering ( ho de apokritheis ).

First aorist participle, no longer passive in idea. The lawyer’ s answer is first from the Shema (Deu 6:3; Deu 11:13) which was written on the phylacteries. The second part is from Lev 19:18 and shows that the lawyer knew the law. At a later time Jesus himself in the temple gives a like summary of the law to a lawyer (Mar 12:28-34; Mat 22:34-40) who wanted to catch Jesus by his question. There is no difficulty in the two incidents. God is to be loved with all of man’ s four powers (heart, soul, strength, mind) here as in Mar 12:30.

Robertson: Luk 10:28

Thou hast answered right ( orthōs apekrithēs ).

First aorist passive indicative second singular with the adverb orthōs . The answer was correct so far as the words went. In Mar 12:34 Jesus commends the scribe for agreeing to his interpretation of the first and the second commandments. That scribe was "not far from the kingdom of God,"but this lawyer was "tempting"Jesus.

Robertson: Luk 10:28

Do this and thou shalt live ( touto poiei kai zēsēi ).

Present imperative (keep on doing this forever) and the future indicative middle as a natural result. There was only one trouble with the lawyer’ s answer. No one ever did or ever can "do"what the law lays down towards God and man always. To slip once is to fail. So Jesus put the problem squarely up to the lawyer who wanted to know by doing what. Of course, if he kept the law perfectly always , he would inherit eternal life.

Robertson: Luk 10:29

Desiring to justify himself ( thelōn dikaiōsai heauton ).

The lawyer saw at once that he had convicted himself of asking a question that he already knew. In his embarrassment he asks another question to show that he did have some point at first:

Robertson: Luk 10:29

And who is my neighbour? ( kai tis estin mou plēsioṉ ).

The Jews split hairs over this question and excluded from "neighbour"Gentiles and especially Samaritans. So here was his loop-hole. A neighbour is a nigh dweller to one, but the Jews made racial exceptions as many, alas, do today. The word plēsion here is an adverb (neuter of the adjective plēsios ) meaning ho plēsion ōn (the one who is near), but ōn was usually not expressed and the adverb is here used as if a substantive.

Robertson: Luk 10:30

Made answer ( hupolabōn ).

Second aorist active participle of hupolambanō (See note on Luk 7:43), to take up literally, and then in thought and speech, old verb, but in this sense of interrupting in talk only in the N.T.

Robertson: Luk 10:30

Was going down ( katebainen ).

Imperfect active describing the journey.

Robertson: Luk 10:30

Fell among robbers ( lēistais periepesen ).

Second aorist ingressive active indicative of peripiptō , old verb with associative instrumental case, to fall among and to be encompassed by (peri , around), to be surrounded by robbers. A common experience to this day on the road to Jericho. The Romans placed a fort on this "red and bloody way."These were bandits, not petty thieves.

Robertson: Luk 10:30

Stripped ( ekdusantes ).

Of his clothing as well as of his money, the meanest sort of robbers.

Robertson: Luk 10:30

Beat him ( plēgas epithentes ).

Second aorist active participle of epitithēmi , a common verb. Literally, "placing strokes or blows"(plēgas , plagues) upon him. See Luk 12:48; Act 16:23; and Rev 15:1, Rev 15:6, and Rev 15:8 for "plagues."

Robertson: Luk 10:30

Half-dead ( hēmithanē ).

Late word from hēmi , half, and thnēskō , to die. Only here in the N.T. Vivid picture of the robbery.

Vincent: Luk 10:1

Appointed ( ἀνέδειξεν )

Used by Luke only. Lit., to lift up and shew, as Act 1:24 : " Shew which one thou hast chosen." Hence to proclaim any one elected to an office. See on the kindred noun, shewing, Luk 1:80.

Vincent: Luk 10:1

Other seventy

Wrong; for he had not appointed seventy previously. Rev., rightly, seventy others, with reference to the twelve.

Vincent: Luk 10:2

The harvest ( θερισμὸς )

From θέρος , summer (compare θέρομαι , to become warm ) . Harvest, that which is gathered in summer. Wyc., much ripe corn is, but few workmen.

Vincent: Luk 10:2

Pray

See on Luk 8:38.

Vincent: Luk 10:2

Send forth ( ἐκβάλῃ )

Lit., drive or thrust forth, implying the urgency of the mission. See on Mar 1:12.

Vincent: Luk 10:3

I send forth ( ἀποστέλλω )

See on Mat 10:2.

Vincent: Luk 10:4

Purse ( βαλλάντιον )

Used by Luke only. For money.

Vincent: Luk 10:4

Scrip ( πήραν )

For victuals. Rev., wallet.

Vincent: Luk 10:4

Shoes

Not that they were to go unshod, but that they were not to carry a change of sandals. See Deu 29:5; Deu 33:25.

Vincent: Luk 10:4

Salute no man

Oriental salutations are tedious and complicated. The command is suited to a rapid and temporary mission. Compare 2Ki 4:29. " These instructions were also intended to reprove another propensity which an Oriental can hardly resist, no matter how urgent his business. If he meets an acquaintance, he must stop and make an endless number of inquiries, and answer as many. If they come upon men making a bargain, or discussing any other matter, they must pause and intrude their own ideas, and enter keenly into the business, though it in nowise concerns them; and, more especially, an Oriental can never resist the temptation to assist when accounts are being settled or money counted out. The clink of coin has a positive fascination to them" (Thomson, " Land and Book" ).

Vincent: Luk 10:5

Peace to this house

The usual oriental salutation. See Jdg 19:20.

Vincent: Luk 10:6

If a son of peace be there

So Rev. A Hebraism, referring to the character of the head of the house, and the tone of the household. Compare Job 21:9.

Vincent: Luk 10:7

The workman is worthy, etc

See on Mat 10:10.

Vincent: Luk 10:11

Dust ( κονιορτὸν )

From κόνις , dust, and ὄρνυμι , to stir up . Strictly, dust that is raised by walking.

Vincent: Luk 10:11

Cleaveth

See on Mat 19:5. Frequent in medical language of the uniting of wounds.

Vincent: Luk 10:11

Wipe off ( ἀπομάσσομεθα )

See on Luk 5:2. Only here in New Testament.

Vincent: Luk 10:13

Mighty works

See on Mat 11:20.

Vincent: Luk 10:13

Sackcloth ( σάκκῳ )

From the Hebrew sak : what is knotted together; net-shaped; coarsely woven. It was made of goats' or camels' hair (Rev 6:12), and was a material similar to that upon which Paul wrought in tent-making. The same word in Hebrew is used to describe a grain-sack, and this coarse material of which it is made (Gen 42:25; Jos 9:4). So the Greek σαγή means a pack or baggage. The same root, according to some etymologists, appears in σαγήνη , a drag-net (see Mat 13:47), and σάγος , Latin sagum, a coarse, soldier's cloak. It was employed for the rough garments for mourners (Est 4:1; 1Ki 21:27), in which latter passage the sackcloth is put next the flesh in token of extreme sorrow. Compare 2Ki 6:30; Job 16:15.

Vincent: Luk 10:13

Ashes ( σποδῷ )

As a sign of mourning. Defiling one's self with dead things, as ashes or dirt, as a sign of sorrow, was common among the Orientals and Greeks. Thus Homer describes Achilles on hearing of the death of Patroclus:

" Grasping in both hands

The ashes of the hearth, he showered them o'er

His head, and soiled with them his noble face."

Iliad , xviii., 28.

And Priam, mourning for Hector:

" In the midst the aged man

Sat with a cloak wrapped round him, and much dust

Strewn on his head and neck, which, when he rolled

Upon the earth, he gathered with his hands."

Iliad , xxiv., 162-5.

See 1Sa 4:12; 2Sa 1:2; 2Sa 13:19; Job 2:12; Ezekiel 17:30; Rev 18:19. In Judith 4:14, 15, in the mourning over the ravages of the Assyrians, the priests minister at the altar, girded with sackcloth, and with ashes on their mitres. Sir Gardner Wilkinson, describing a funeral at Thebes, says: " Men, women, and children, with the body exposed above the waist, throw dust on their heads, or cover their faces with mud" (" Modern Egypt and Thebes" ). Stifling with ashes was a Persian mode of punishment. Compare Apocrypha, 2 Maccabees 13:5-7. Herodotus relates that Nitocris, an Egyptian queen, after having drowned the murderers of her brother, threw herself into an apartment full of ashes, in order to escape the vengeance of their friends.

Vincent: Luk 10:14

But ( πλὴν )

Rev., howbeit. See on Mat 11:22.

Vincent: Luk 10:15

Which art exalted to heaven

For ἡ , the article, rendered which, the best texts give μὴ , the interrogative particle; and for the participle having been exalted, the future shalt be exalted. Render, as Rev., Shalt thou be exalted, etc.

Vincent: Luk 10:15

Hell

Rev., Hades . See on Mat 16:18.

Vincent: Luk 10:16

Despiseth ( ἀθετεῖ )

See on Luk 7:30, and compare Gal 2:21; Gal 3:15.

Vincent: Luk 10:17

The seventy

" The fuller development of the new dispensation begins with the mission of the seventy, and not with the mission of the apostles. Its ground-work, from Luke's point of sight, is the symbolic evangelization of every nation upon earth, and not the restoration of the twelve tribes of Israel. According to Jewish tradition, there were seventy or seventy-two different nations and tongues in the world. In Luk 10:1, some read seventy-two instead of seventy " (Westcott, " Int. to the Study of the Gospels" ).

Vincent: Luk 10:18

I beheld ( ἐθεώρουν )

The verb denotes calm, intent, continuous contemplation of an object which remains before the spectator. So Joh 1:14, we beheld, implying that Jesus' stay upon earth, though brief, was such that his followers could calmly and leisurely contemplate his glory. Compare Joh 2:23 :" they beheld his miracles," thoughtfully and attentively. Here it denotes the rapt contemplation of a vision. The imperfect, was beholding, refers either to the time when the seventy were sent forth, or to the time of the triumphs which they are here relating. " While you were expelling the sub - ordinates, I was beholding the Master fall" (Godet). The Revisers do not seem to have had any settled principle in their rendering of this word throughout the New Testament. See my article on the Revised New Testament, Presbyterian Revi ew, October, 1881, p. 646 sq.

Vincent: Luk 10:18

Satan

A transcription of the Hebrew word, derived from a verb to lie in wait or oppose. Hence an adversary. In this sense, of David, 1Sa 29:4, and of the angel who met Balaam, Num 22:22. Compare Zec 3:1, Zec 3:2; Job 1, Job 2:1-13. Διάβλος , devil, is the more common term in the New Testament. In Rev 12:9, both terms are applied to him.

Vincent: Luk 10:18

As lightning

Describing vividly a dazzling brilliance suddenly quenched.

Vincent: Luk 10:18

Fall ( πεσόντα )

Lit., having fallen. The aorist marks the instantaneous fall, like lightning.

Vincent: Luk 10:21

The best texts omit Jesus.

Rejoiced

See on 1Pe 1:6.

Vincent: Luk 10:21

In spirit

The best texts add τῷ ἁγίῳ , the holy, and render in the Holy Spirit.

Vincent: Luk 10:21

I thank

See on Mat 11:25. From this point to Luk 10:25, compare Mat 11:25-27, and Mat 13:16, Mat 13:17.

Vincent: Luk 10:21

Prudent

See on Mat 11:25.

Vincent: Luk 10:22

Are delivered ( παρεδόθη )

See on Mat 11:27.

Vincent: Luk 10:25

Lawyer

See on Luk 7:30.

Vincent: Luk 10:25

Tempted

See on temptation, Mat 6:13.

Vincent: Luk 10:25

To inherit

See on inheritance, 1Pe 1:4.

Vincent: Luk 10:25

Eternal ( εἰώνιον )

The word will be fully discussed in the second volume.

Vincent: Luk 10:26

Read

See on Luk 4:16.

Vincent: Luk 10:27

Thou shalt love, etc

See on Mar 12:30. Luke adds strength.

Vincent: Luk 10:29

Willing ( θέλων )

Rev., desiring . See on Mat 1:19. I think this is stronger than desiring ; rather, determined.

Vincent: Luk 10:29

Neighbor ( πλησίον )

See on Mat 5:43.

Vincent: Luk 10:30

Answering ( ὑπολαβὼν )

Used by Luke only, and in this sense only here. See on Luk 7:43. It means, strictly, to take up; and hence, of conversation, to take up another's discourse and reply.

Vincent: Luk 10:30

Fell among

See on Jam 1:2.

Vincent: Luk 10:30

Thieves ( λῃσταῖς )

See on Mat 26:55; and Luk 23:39-43. These were not petty stealers, but men of violence, as was shown by their treatment of the traveller. The road from Jerusalem to Jericho passed through a wilderness (Jos 16:1), which was so notorious for robberies and murders that a portion of it was called " the red or bloody way," and was protected by a fort and a Roman garrison.

Vincent: Luk 10:30

Stripped

Not of his clothing only, but of all that he had.

Vincent: Luk 10:30

Wounded ( πληγὰς ἐπιθέντες )

Lit., having laid on blows. Blows or stripes is the usual sense of the word in the New Testament. See Luk 12:48; Act 16:23. It has the metaphorical sense of plagues in Rev 15:1, Rev 15:6, Rev 15:8, etc.

Vincent: Luk 10:30

Half dead ( ἡμιθανῆ τυγχάνοντα )

The full force of the expression cannot be rendered into English. The word τυγχάνοντα throws an element of chance into the ease. Lit., happening to be half dead; or " leaving him half dead, as it chanced; " his condition being a matter of unconcern to these robbers. The word ἡμιθανῆ , half dead, occurs nowhere else in the New Testament. The best texts, however, omit τυγχάνοντα .

Wesley: Luk 10:2

For God alone can do this: he alone can qualify and commission men for this work. Mat 9:37.

Wesley: Luk 10:3

Mat 10:16.

Wesley: Luk 10:4

The salutations usual among the Jews took up much time. But these had so much work to do in so short a space, that they had not a moment to spare.

Wesley: Luk 10:6

That is, one worthy of it.

Wesley: Luk 10:7

Mat 10:11.

Wesley: Luk 10:11

Though ye will not receive it.

Wesley: Luk 10:13

The same declaration Christ had made some time before. By repeating it now, he warns the seventy not to lose time by going to those cities. Mat 11:21.

Wesley: Luk 10:16

Mat 10:40; Joh 13:20.

Wesley: Luk 10:18

That is, when ye went forth, I saw the kingdom of Satan, which was highly exalted, swiftly and suddenly cast down.

Wesley: Luk 10:19

That is, I continue it to you: and nothing shall hurt you - Neither the power, nor the subtilty of Satan.

Wesley: Luk 10:20

Reader, so is thine, if thou art a true, believer. God grant it may never be blotted out!

Wesley: Luk 10:21

In both of which thy kingdom stands, and that of Satan is destroyed.

Wesley: Luk 10:21

He rejoiced not in the destruction of the wise and prudent, but in the display of the riches of God's grace to others, in such a manner as reserves to Him the entire glory of our salvation, and hides pride from man. Mat 11:25.

Wesley: Luk 10:22

Essentially one with the Father: who the Father is - How great, how wise, how good!

Wesley: Luk 10:23

Mat 13:16.

Wesley: Luk 10:25

Mat 22:35; Mar 12:28.

Wesley: Luk 10:27

That is, thou shalt unite all the faculties of thy soul to render him the most intelligent and sincere, the most affectionate and resolute service. We may safely rest in this general sense of these important words, if we are not able to fix the particular meaning of every single word. If we desire to do this, perhaps the heart, which is a general expression, may be explained by the three following, With all thy soul, with the warmest affection, with all thy strength, the most vigorous efforts of thy will, and with all thy mind or understanding, in the most wise and reasonable manner thou canst; thy understanding guiding thy will and affections. Deu 6:5; Lev 19:18.

Wesley: Luk 10:28

Here is no irony, but a deep and weighty truth. He, and he alone, shall live for ever, who thus loves God and his neighbour in the present life.

Wesley: Luk 10:29

That is, to show he had done this. Lev 18:5.

Wesley: Luk 10:30

The road from Jerusalem to Jericho (about eighteen miles from it) lay through desert and rocky places: so many robberies and murders were committed therein, that it was called the bloody way. Jericho was situated in the valley: hence the phrase of going down to it. About twelve thousand priests and Levites dwelt there, who all attended the service of the temple.

JFB: Luk 10:1

A becoming title here, as this appointment was an act truly lordly [BENGEL].

JFB: Luk 10:1

Rather, "others (also in number), seventy"; probably with allusion to the seventy elders of Israel on whom the Spirit descended in the wilderness (Num 11:24-25). The mission, unlike that of the Twelve, was evidently quite temporary. All the instructions are in keeping with a brief and hasty pioneering mission, intended to supply what of general preparation for coming events the Lord's own visit afterwards to the same "cities and places" (Luk 10:1) would not, from want of time, now suffice to accomplish; whereas the instructions to the Twelve, besides embracing all those to the Seventy, contemplate world-wide and permanent effects. Accordingly, after their return from this single missionary tour, we never again read of the Seventy.

JFB: Luk 10:2

(See on Mat 9:37).

JFB: Luk 10:2

(See on Mat 9:38).|| 25367||1||10||0||(See on Mat 10:7-16).

JFB: Luk 10:10

Inwardly prepared to embrace your message of peace. See note on "worthy," (see on Mat 10:13).

JFB: Luk 10:12-15

(See on Mat 11:20-24).

JFB: Luk 10:12-15

Tyre and Sidon were ruined by commercial prosperity; Sodom sank through its vile pollutions: but the doom of otherwise correct persons who, amidst a blaze of light, reject the Saviour, shall be less endurable than that of any of these.

JFB: Luk 10:16

(See on Mat 10:40).

JFB: Luk 10:17

Evidently not long away.

JFB: Luk 10:17

"Thou hast exceeded Thy promise, for 'even the devils,'" &c. The possession of such power, not being expressly in their commission, as in that to the Twelve (Luk 9:1), filled them with more astonishment and joy than all else.

JFB: Luk 10:17

Taking no credit to themselves, but feeling lifted into a region of unimagined superiority to the powers of evil simply through their connection with Christ.

JFB: Luk 10:18

As much of the force of this glorious statement depends on the nice shade of sense indicated by the imperfect tense in the original, it should be brought out in the translation: "I was beholding Satan as lightning falling from heaven"; that is, "I followed you on your mission, and watched its triumphs; while you were wondering at the subjection to you of devils in My name, a grander spectacle was opening to My view; sudden as the darting of lightning from heaven to earth, lo! Satan was beheld falling from heaven!" How remarkable is this, that by that law of association which connects a part with the whole, those feeble triumphs of the Seventy seem to have not only brought vividly before the Redeemer the whole ultimate result of His mission, but compressed it into a moment and quickened it into the rapidity of lightning! Note.--The word rendered "devils," is always used for those spiritual agents employed in demoniacal possessions--never for the ordinary agency of Satan in rational men. When therefore the Seventy say, "the devils [demons] are subject to us," and Jesus replies, "Mine eye was beholding Satan falling," it is plain that He meant to raise their minds not only from the particular to the general, but from a very temporary form of satanic operation to the entire kingdom of evil. (See Joh 12:31; and compare Isa 14:12).

JFB: Luk 10:19

Not for any renewal of their mission, though probably many of them afterwards became ministers of Christ; but simply as disciples.

JFB: Luk 10:19

The latter more venomous than the former: literally, in the first instance (Mar 16:17-18; Act 28:5); but the next words, "and over all the power of the enemy, and nothing shall by any means hurt you," show that the glorious power of faith to "overcome the world" and "quench all the fiery darts of the wicked one," by the communication and maintenance of which to His people He makes them innocuous, is what is meant (1Jo 5:4; Eph 6:16).

JFB: Luk 10:20

That is, not so much. So far from forbidding it, He takes occasion from it to tell them what had been passing in His own mind. But as power over demons was after all intoxicating, He gives them a higher joy to balance it, the joy of having their names in Heaven's register (Phi 4:3).

JFB: Luk 10:21-22

The very same sublime words were uttered by our Lord on a former similar occasion (see on Mat 11:25-27); but (1) There we are merely told that He "answered and said" thus; here, He "rejoiced in spirit and said," &c. (2) There it was merely "at that time" (or season) that He spoke thus, meaning with a general reference to the rejection of His gospel by the self-sufficient; here, "In that hour Jesus said," with express reference probably to the humble class from which He had to draw the Seventy, and the similar class that had chiefly welcomed their message. "Rejoice" is too weak a word. It is "exulted in spirit"--evidently giving visible expression to His unusual emotions; while, at the same time, the words "in spirit" are meant to convey to the reader the depth of them. This is one of those rare cases in which the veil is lifted from off the Redeemer's inner man, that, angel-like, we may "look into it" for a moment (1Pe 1:12). Let us gaze on it with reverential wonder, and as we perceive what it was that produced that mysterious ecstasy, we shall find rising in our hearts a still rapture--"Oh, the depths!"

JFB: Luk 10:23-24

(See on Mat 13:16-17).

JFB: Luk 10:25

"tested him"; in no hostile spirit, yet with no tender anxiety for light on that question of questions, but just to see what insight this great Galilean teacher had.

JFB: Luk 10:26

Apposite question to a doctor of the law, and putting him in turn to the test [BENGEL].

JFB: Luk 10:27

The answer Christ Himself gave to another lawyer. (See on Mar 12:29-33).

JFB: Luk 10:28

"Right; THIS do, and life is thine"--laying such emphasis on "this" as to indicate, without expressing it, where the real difficulty to a sinner lay, and thus nonplussing the questioner himself.

JFB: Luk 10:29

"wishing," to get himself out of the difficulty, by throwing on Jesus the definition of "neighbor," which the Jews interpreted very narrowly and technically, as excluding Samaritans and Gentiles [ALFORD].

JFB: Luk 10:30

A Jew.

JFB: Luk 10:30

A distance of nineteen miles northeast, a deep and very fertile hollow--"the Temple of Judea" [TRENCH].

JFB: Luk 10:30

"robbers." The road, being rocky and desolate, was a notorious haunt of robbers, then and for ages after, and even to this day.

Clarke: Luk 10:1

The Lord appointed other seventy - Rather, seventy others, not other seventy, as our translation has it, which seems to intimate that he had appointed seventy before this time, though, probably, the word other has a reference to the twelve chosen first: he not only chose twelve disciples to be constantly with him; but he chose seventy others to go before him. Our blessed Lord formed every thing in his Church on the model of the Jewish Church; and why? Because it was the pattern shown by God himself, the Divine form, which pointed out the heavenly substance which now began to be established in its place. As he before had chosen twelve apostles, in reference to the twelve patriarchs, who were the chiefs of the twelve tribes, and the heads of the Jewish Church, he now publicly appointed (for so the word ανεδειξεν means) seventy others, as Moses did the seventy elders whom he associated with himself to assist him in the government of the people. Exo 18:19; Exo 24:1-9. These Christ sent by two and two

1.    To teach them the necessity of concord among the ministers of righteousness

2.    That in the mouths of two witnesses every thing might be established. And

3.    That they might comfort and support each other in their difficult labor. See on Mar 6:7 (note)

Several MSS. and versions have seventy-two. Sometimes the Jews chose six out of each tribe: this was the number of the great Sanhedrin. The names of these seventy disciples are found in the margin of some ancient MSS., but this authority is questionable.

Clarke: Luk 10:2

That he would send forth - Εκβαλῃ . There seems to be an allusion here to the case of reapers, who, though the harvest was perfectly ripe, yet were in no hurry to cut it down. News of this is brought to the Lord of the harvest the farmer, and he is entreated to exert his authority, and hurry them out; and this he does because the harvest is spoiling for want of being reaped and gathered in. See the notes on Mat 9:37, Mat 9:38.

Clarke: Luk 10:3

Lambs among wolves - See on Mat 10:16 (note).

Clarke: Luk 10:4

Carry neither purse nor scrip - See on Mat 10:9 (note), etc., and Mar 6:8 (note), etc

Clarke: Luk 10:4

Salute no man by the way - According to a canon of the Jews, a man who was about any sacred work was exempted from all civil obligations for the time; forasmuch as obedience to God was of infinitely greater consequence than the cultivation of private friendships, or the returning of civil compliments.

Clarke: Luk 10:5

Peace be to this house - See on Mat 10:12 (note).

Clarke: Luk 10:6

The son of peace - In the Jewish style, a man who has any good or bad quality is called the son of it. Thus, wise men are called the children of wisdom, Mat 11:19; Luk 7:35. So, likewise, what a man is doomed to, he is called the son of, as in Eph 2:3, wicked men are styled the children of wrath: so Judas is called the son of perdition, Joh 17:12; and a man who deserves to die is called, 2Sa 12:5, a son of death. Son of peace in the text not only means a peaceable, quiet man, but one also of good report for his uprightness and benevolence. It would have been a dishonor to this mission, had the missionaries taken up their lodgings with those who had not a good report among them who were without.

Clarke: Luk 10:7

The laborer is worthy - See on Mat 10:8, Mat 10:12 (note)

Clarke: Luk 10:7

Go not from house to house - See on Mat 10:11 (note). It would be a great offense among the Hindoos if a guest, after being made welcome at a house, were to leave it and go to another.

Clarke: Luk 10:9

The kingdom of God is come nigh unto you - Εφ ὑμας, is just upon you. This was the general text on which they were to preach all their sermons. See it explained, Mat 3:2 (note).

Clarke: Luk 10:11

Even the very dust of your city - See on Mat 10:14, Mat 10:15 (note).

Clarke: Luk 10:13

Wo unto thee, Chorazin! - See on Mat 11:21-24 (note).

Clarke: Luk 10:15

To hell - To hades. See this explained, Mat 11:23 (note).

Clarke: Luk 10:16

He that despiseth you, despiseth me - " The holy, blessed God said: ‘ Honor my statutes, for they are my ambassadors: and a man’ s ambassador is like to himself. If thou honor my precepts, it is the same as if thou didst honor me; and if thou despise them, thou despisest me."R. Tancum. "He that murmurs against his teacher is the same as if he had murmured against the Divine Shekinah."Sanhedrin, fol. 110.

Clarke: Luk 10:17

The seventy returned again with joy - Bishop Pearce thinks they returned while our Lord was on his slow journey to Jerusalem, and that they had been absent only a few days.

Clarke: Luk 10:18

I beheld Satan - Or, Satan himself, τον Σαταναν, the very Satan, the supreme adversary, falling as lightning, with the utmost suddenness, as a flash of lightning falls from the clouds, and at the same time in the most observable manner. The fall was both very sudden and very apparent. Thus should the fall of the corrupt Jewish state be, and thus was the fall of idolatry in the Gentile world.

Clarke: Luk 10:19

To tread on serpents, etc. - It is possible that by serpents and scorpions our Lord means the scribes and Pharisees, whom he calls serpents and a brood of vipers, Mat 23:33, (see the note there), because, through the subtilty and venom of the old serpent, the devil, they opposed him and his doctrine; and, by trampling on these, it is likely that he means, they should get a complete victory over such: as it was an ancient custom to trample on the kings and generals who had been taken in battle, to signify the complete conquest which had been gained over them. See Jos 10:24. See also Rom 16:20. See the notes on Mar 16:17, Mar 16:18.

Clarke: Luk 10:20

Because your names are written in heaven - This form of speech is taken from the ancient custom of writing the names of all the citizens in a public register, that the several families might be known, and the inheritances properly preserved. This custom is still observed even in these kingdoms, though not particularly noticed. Every child that is born in the land is ordered to be registered, with the names of its parents, and the time when born, baptized, or registered; and this register is generally kept in the parish church, or in some public place of safety. Such a register as this is called in Phi 4:3; Rev 3:5, etc., the book of life, i.e. the book or register where the persons were enrolled as they came into life. It appears also probable, that when any person died, or behaved improperly, his name was sought out and erased from the book, to prevent any confusion that might happen in consequence of improper persons laying claim to an estate, and to cut off the unworthy from the rights and privileges of the peaceable, upright citizens. To this custom of blotting the names of deceased and disorderly persons out of the public registers, there appear to be allusions, Exo 32:32, where see the note; and Rev 3:5; Deu 9:14; Deu 25:19; Deu 29:20; 2Ki 14:27; Psa 69:28; Psa 109:13, and in other places.

Clarke: Luk 10:21

Rejoiced in spirit - Was truly and heartily joyous: felt an inward triumph. But τῳ πνευματι, τῳ ἁγιῳ, the Holy Spirit, is the reading here of BCDKL, six others; the three Syriac, later Persic, Coptic, Ethiopic, Armenian, Vulgate, all the Itala except one, and Augustin and Bede. These might be considered sufficient authority to admit the word into the text

Clarke: Luk 10:21

I thank thee - Bishop Pearce justly observes, the thanks are meant to be given to God for revealing them to babes, not for hiding them from the others. See on Mat 11:25 (note)

Clarke: Luk 10:21

Thou hast hid - That is, thou hast not revealed them to the scribes and Pharisees, who idolized their own wisdom; but thou hast revealed them to the simple and humble of heart.

Clarke: Luk 10:22

All things are delivered to me - See on Mat 11:27 (note).

Clarke: Luk 10:23

Blessed are the eyes which see the things that ye see - There is a similar saying to this among the rabbins, in Sohar. Genes., where it is said, "Blessed is that generation which the earth shall bear, when the King Messiah cometh."

Clarke: Luk 10:24

Many prophets - See on Mat 13:11, Mat 13:17 (note).

Clarke: Luk 10:25

A certain lawyer - See on Mat 22:35 (note).

Clarke: Luk 10:27

Thou shalt love the Lord - See this important subject explained at large, on Mat 22:37-40 (note)

Clarke: Luk 10:27

Thy neighbor as thyself - See the nature of self-love explained, on Mat 19:19 (note).

Clarke: Luk 10:29

Willing to justify himself - Wishing to make it appear that he was a righteous man, and that consequently he was in the straight road to the kingdom of God, said, Who is my neighbor? supposing our Lord would have at once answered, "Every Jew is to be considered as such, and the Jews only."Now as he imagined he had never been deficient in his conduct to any person of his own nation, he thought he had amply fulfilled the law. This is the sense in which the Jews understood the word neighbor, as may be seen from Lev 19:15-18. But our Lord shows here, that the acts of kindness which a man is bound to perform to his neighbor when in distress, he should perform to any person, of whatever nation, religion, or kindred, whom he finds in necessity. As the word πλησιον signifies one who is near, Anglo Saxon, he that is next, this very circumstance makes any person our neighbor whom we know; and, if in distress, an object of our most compassionate regards. If a man came from the most distant part of the earth, the moment he is near you he has a claim upon your mercy and kindness, as you would have on his, were your dwelling-place transferred to his native country. It is evident that our Lord uses the word πλησιον (very properly translated neighbor, from nae or naer , near, and buer , to dwell) in its plain, literal sense. Any person whom you know, who dwells hard by, or who passes near you, is your neighbor while within your reach.

Clarke: Luk 10:30

And Jesus answering - Rather, Then Jesus took him up. This I believe to be the meaning of the word ὑπολαβων ; he threw out a challenge, and our Lord took him up on his own ground. See Wakefield’ s Testament

Clarke: Luk 10:30

A certain man went down from Jerusalem - Or, A certain man of Jerusalem going down to Jericho. This was the most public road in all Judea, as it was the grand thoroughfare between these two cities for the courses of priests, twelve thousand of whom are said to have resided at Jericho. See Lightfoot

Clarke: Luk 10:30

Fell among thieves - At this time the whole land of Judea was much infested with hordes of banditti; and it is not unlikely that many robberies might have been committed on that very road to which our Lord refers.

Calvin: Luk 10:1

Luk 10:1.And after these things the Lord appointed That the Apostles had returned to Christ before these seventy were substituted in their room, may be inferred from many circumstances. The twelve, therefore, were sent to awaken in the Jews the hope of an approaching salvation. After their return, as it was necessary that higher expectation should be excited, others were sent in greater numbers, as secondary heralds, to spread universally in every place the report of Christ’s coming. Strictly speaking, they received no commission, but were only sent by Christ as heralds, to prepare the minds of the people for receiving his doctrine. As to the number seventy, he appears to have followed that order to which the people had already been long accustomed. We must bear in mind what has been already said about the twelve Apostles, ³⁰ that as this was the number of the tribes when the people were in a flourishing condition, so an equal number of apostles or patriarchs was chosen, to reassemble the members of the lacerated body, that the restoration of the Church might thus be complete.

There was a similar reason for these seventy. We know that Moses, finding himself insufficient for the burden, took seventy judges to be associated with him in governing the people, ( Exo 18:22.) But when the Jews returned from the Babylonish captivity, they had a council or συνέδριον —which was corrupted into Sanedrin ³¹ —consisting of seventy-two judges. As usually happens with such numbers, when they spoke of the council, they called them only the seventy judges; and Philo assures us, that they were chosen out of the posterity of David, that there might be some remaining authority in the royal line. After various calamities, this was the finishing stroke, when Herod abolished that council, and thus deprived the people of a legitimate share in the government. Now as the return from Babylon prefigured a true and complete redemption, the reason why our Lord chooses seventy heralds of his coming appears to be, to hold out the restoration of their fallen state; and as the people were to be united under one head, he does not give them authority as judges, but only commands them to go before him, that he may possess the sole power. And sent them by two and two. H e appears to have done so on account of their weakness. There was reason to fear, that individually they would not have the boldness necessary for the vigorous discharge of their office; and therefore, that they may encourage one another, they are sent by two and two

Calvin: Luk 10:2

2.The harvest is indeed abundant I have explained this passage under the ninth chapter of Matthew; ³² but it was proper to insert it again in this place, because it is related for a different purpose. In order to stimulate his disciples the more powerfully to apply with diligence to their work, he declares that the harvest is abundant: and hence it follows, that their labor will not be fruitless, but that they will find, in abundance, opportunities of employment, and means of usefulness. He afterwards reminds them of dangers, contests, and annoyances, and bids them go and prepare themselves for traversing with speed the whole of Judea. ³³ In short, he repeats the same injunctions which he had given to the Apostles; and, therefore, it would serve no good purpose to trouble the reader here with many words, since a full exposition of all these matters may be found in the passage already quoted. We may notice briefly, however, the meaning of that expression, salute no man by the way. It indicates extreme haste, when, on meeting a person in the way, we pass on without speaking to him, lest he should detain us even for a short time. Thus, when Elisha sent his servant to the Shunamite woman, he charged him not to salute any person whom he met:

if thou meet any man, salute him not;
and if any salute thee, answer not again, (2Kg 4:31.)

Christ does not intend that his disciples shall be so unkind ³⁴ as not to deign to salute persons whom they meet, but bids them hasten forward, so as to pass by every thing that would detain them.

Calvin: Luk 10:7

7.Eating and drinking those things which they shall give you This is another circumstance expressly mentioned by Luke. By these words Christ not only enjoins them to be satisfied with ordinary and plain food, but allows them to eat at another man’s table. Their plain and natural meaning is: “you will be at liberty to live at the expense of others, so long as you shall be on this journey; for it is proper that those for whose benefit you labor should supply you with food.” Some think that they were intended to remove scruples of conscience, that the disciples might not find fault with any kind of food. ³⁵ But nothing of this kind was intended, and it was not even his object to enjoin frugality, but merely to permit them to accept of a reward, by living, during this commission, at the expense of those by whom they were entertained.

Calvin: Luk 10:16

Luk 10:16.He that heareth you heareth me It is a mistake to suppose that this passage is a repetition of what we formerly met with in the Gospel of Mat 10:40 he that receiveth you receiveth me ⁴⁷ Then, Christ was speaking of persons, but now, of doctrine. The former receiving had a reference to offices of kindness; but now he recommends faith, which receives God in his Word. The general meaning is, that the godliness of men is ascertained by the obedience of faith; ⁴⁸ and that those who reject the Gospel, though they may boast of being the most eminent of the worshippers of God, give evidence that they wickedly despise him.

We must now attend to the design of Christ. As a considerable portion of the world foolishly estimates the Gospel according to the rank of men, and despises it because it is professed by persons of mean and despicable condition, our Lord here contradicts so perverse a judgment. Again, almost all are so proud, that they do not willingly submit to their equals, or to those whom they look down upon as inferior to them. God has determined, on the other hand, to govern his Church by the ministry of men, and indeed frequently selects the ministers of the Word from among the lowest dregs of the people. It was, therefore, necessary to support the majesty of the Gospel, that it might not appear to be degraded by proceeding from the lips of men.

This is a remarkable commendation ⁴⁹ of the outward ministry, when Christ declares, that whatever honor and respect is rendered to the preaching of men, provided that the preaching be faithful, God acknowledges as done to Himself. In two points of view, this recommendation is useful. Nothing ought to be a stronger encouragement to us to embrace the doctrine of the Gospel, than to learn that this is the highest worship of God, and a sacrifice of the sweetest odor, to hear him speaking by human lips, and to yield subjection to his word, which is brought to us by men, in the same manner as if he were descending from heaven or making known his will to us by angels. Again, our confidence is established, and all doubt is removed, when we learn, that the testimony of our salvation, when delivered to us by men whom God has sent, is not less worthy of credit, than if His voice resounded from heaven. To deter us, on the other hand, from despising the Gospel, he adds a severe threatening:

He that despiseth you despiseth me; and he that despiseth me despiseth him that sent me Those who disdain to listen to ministers, however mean and contemptible they may be, offer an insult, not to men only, but to Christ himself, and to God the Father. While a magnificent eulogium is here pronounced on the rank of pastors, who honestly and faithfully discharge their office, it is absurd in the Pope and his clergy to take this as a pretense for cloaking their tyranny. Assuredly, Christ does not speak in such a manner, as to surrender into the hands of men the power which the Father has given him, but only to protect his Gospel against contempt. Hence it follows, that he does not transfer to the persons of men the honor which is due to himself, but only maintains that it cannot be separated from his Word. If the Pope wishes to be received, let him bring forward the doctrine by which he may be recognized as a minister of Christ; but so long as he continues to be what he now is, a mortal enemy of Christ, and destitute of all resemblance to the Apostles, let him cease to deck himself with borrowed feathers.

Calvin: Luk 10:17

17.And the seventy returned It is evident, that the faith of the seventy disciples in the words of Christ had not been full and complete, when they returned, exulting over it as a thing new and unexpected, that they had cast out devils by the power of Christ. Nay, they had received this power accompanied by a command. At the same time, I have no doubt that, when they departed, they were convinced that nothing which the Master had said to them would fail of its accomplishment; but afterwards, when the matter proceeded to an extent which surpassed their expectations, they were astonished at the sight. ⁵¹ And this is frequently the case with believers, that they receive from the word but a slight perception of the Divine power, and are afterwards excited to admiration by actual experience. What was the nature of that joy will more clearly appear from Christ’s reply.

Calvin: Luk 10:18

18.I beheld Satan From one instance Christ leads them to the whole class; for he commanded his Gospel to be published for the very purpose of overturning Satan’s kingdom. ⁵² So then, while the disciples rested solely on that demonstration which they had obtained from experience, Christ reminds them, that the power and efficacy of their doctrine extends farther, and that its tendency is to extirpate the tyranny which Satan exercises over the whole human race. We have now ascertained the meaning of the words. When Christ commanded that his Gospel should be preached, he did not at all attempt a matter of doubtful result, but foresaw the approaching ruin of Satan. ⁵³ Now since the Son of God cannot be deceived, and this exercise of his foresight relates to the whole course of the Gospel, we have no reason to doubt, that whenever he raises up faithful teachers, he will crown their labor with prosperous success.

Hence we infer, that our deliverance from the bondage of Satan is effected in no other way than through the Gospel; and that those only make actual proficiency in the Gospel, in whom Satan loses his power, so that sin is destroyed, and they begin to live to the righteousness of God. We ought also to attend to the comparison which he employs, that the thunder of the Gospel makes Satan fall like lightning; for it expresses the divine and astonishing power of the doctrine, which throws down, in a manner so sudden and violent, the prince of the world armed with such abundant forces. It expresses also the wretched condition of men, on whose heads fall the darts of Satan, who rules in the air, and holds the world in subjection under his feet, till Christ appear as a Deliverer.

Calvin: Luk 10:19

19.Lo, I give you power This is said by way of admission. Christ does not affirm that the gift of which they now boast is not illustrious, but reminds them, that they ought to keep their eye chiefly on something loftier still, and not remain satisfied with outward miracles. He does not altogether condemn their joy, as if it were groundless, but shows it to be faulty in this respect, that they were immoderately delighted with a temporal favor, and did not elevate their minds higher. To this disease even the godly are almost all liable. Though the goodness of God is received by them with gratitude, yet the acts of the Divine kindness do not assist them, as they ought to do, by becoming ladders for ascending to heaven. This makes it necessary that the Lord should, as it were, stretch out his hand to raise them up, that they may not rest satisfied with the earth, but may aspire to heavenly renovation. The power of the enemy is the name given by him to every kind of annoyance; for all that is hostile to us is wielded against us by Satan. I do not mean that every thing which tends to injure men is placed at his disposal; but that, being armed with the curse of God, he endeavors to turn to our destruction all his chastisements, and seizes them as weapons for the purpose of wounding us.

Calvin: Luk 10:20

20.Your names are written As it was the design of Christ to withdraw his disciples from a transitory joy, that they might glory in eternal life, he leads them to its origin and source, which is, that they were chosen by God and adopted as his children. He might indeed have commanded them to rejoice that they had been regenerated by the Spirit of God, ( Titus 3:5,) and become new creatures in Christ, (2Co 5:17;) that they had been enlightened (Eph 1:18) in the hope of salvation, and had received the earnest of the inheritance, (Eph 1:14.) But he intended to point out, that the source from which all these benefits had flowed was the free election of God, that they might not claim any thing for themselves. Reasons for praising God are no doubt furnished by those acts of his kindness which we feel within us; but eternal election, which is without us, shows more clearly that our salvation rests on the pure goodness ⁵⁴ of God. The metaphorical expression, your names are written in heaven, means, that they were acknowledged by God as His children and heirs, as if they had been inscribed in a register. ⁵⁵

Calvin: Luk 10:24

Luk 10:24.Many Prophets and Kings have desired to see The condition of the Church, at the present day, is justly pronounced to be preferable to that of the holy fathers, who lived under the Law; because to them was exhibited, under shadows and figures only, what is now openly manifested in the shining face of Christ. The vail of the temple being rent, (Mat 27:51,) we enter by faith into the heavenly sanctuary, and are freely permitted to approach to God. Although the fathers were satisfied with their lot, and enjoyed a blessed peace in their own minds, yet this did not prevent their desires from extending farther. Thus, Abraham saw the day of Christ afar off, and rejoice, (Joh 8:56,) and yet longed to enjoy a nearer view, but did not obtain his wish. Simeon spoke the sentiments of all, ¹⁹¹ when he said, Now thou sendest thy servant away in peace, (Luk 2:29.) And indeed it was impossible that, under the burden of that curse by which the human race is crushed, they should be otherwise than altogether inflamed with the desire of a promised deliverance. ¹⁹² Let us therefore learn, that they breathed after Christ, like hungry persons, and yet possessed a serene faith; so that they did not murmur against God, but kept their minds in patient expectation till the full time of revelation.

Calvin: Luk 10:26

Luk 10:26.What is written in the law? He receives from Christ a reply different from what he had expected. And, indeed, no other rule of a holy and righteous life was prescribed by Christ than what had been laid down by the Law of Moses; for the perfect love of God and of our neighbors comprehends the utmost perfection of righteousness. Yet it must be observed, that Christ speaks here about obtaining salvation, in agreement with the question which had been put to him; for he does not teach absolutely, as in other passages, how men may arrive at eternal life, but how they ought to live, in order to be accounted righteous in the sight of God. Now it is certain that in the Law there is prescribed to men a rule by which they ought to regulate their life, so as to obtain salvation in the sight of God. That the Law can do nothing else than condemn, and is therefore called the doctrine of death, and is said by Paul to increase transgressions, (Rom 7:13,) arises not from any fault of its doctrine, but because it is impossible for us to perform what it enjoins. Therefore, though no man is justified by the Law yet the Law itself contains the highest righteousness, because it does not falsely hold out salvation to its followers, if any one fully observed all that it commands. ⁷² Nor ought we to look upon this as a strange manner of teaching, that God first demands the righteousness of works, and next offers a gratuitous righteousness without works; for it is necessary that men should be convinced of their righteous condemnation, that they may betake themselves to the mercy of God. Accordingly, Paul (Rom 10:5) compares both kinds of righteousness, in order to inform us that the reason why we are freely justified by God is, that we have no righteousness of our own. Now Christ in this reply accommodated himself to the lawyer, and attended to the nature of his question; for he had inquired not how salvation must be sought, but by what works it must be obtained.

Calvin: Luk 10:28

Luk 10:28.Do this, and thou shalt live I have explained a little before, how this promise agrees with freely bestowed justification by faith; for the reason why God justifies us freely is, not that the Law does not point out perfect righteousness, but because we fail in keeping it, and the reason why it is declared to be impossible for us to obtain life by it is, that

it is weak through our flesh, (Rom 8:3.)

So then these two statements are perfectly consistent with each other, that the Law teaches how men may obtain righteousness by works, and yet that no man is justified by works, because the fault lies not in the doctrine of the Law, but in men. It was the intention of Christ, in the meantime, to vindicate himself from the calumny which, he knew, was brought against him by the unlearned and ignorant, that he set aside the Law, so far as it is a perpetual rule of righteousness.

Calvin: Luk 10:29

29.But he wishing to justify himself This question might appear to be of no importance for justifying a man. But if we recollect what was formerly stated, that the hypocrisy of men is elderly detected by means of the second table—for, while they pretend to be eminent worshippers of God, they openly violate charity towards their neighbors—it will be easy to infer from this, that the Pharisee practiced this evasion, in order that, concealed under the false mask of holiness, he might not be brought forth to light. So then, aware that the test of charity would prove unfavorable to him, he seeks concealment under the word neighbor, that he may not be discovered to be a transgressor of the Law. But we have already seen, that on this subject the Law was corrupted by the scribes, because they reckoned none to be their neighbors but those who were worthy of it. Hence, too, this principle was received among them, that we have a right to hate our enemies, (Mat 5:43.) For the only method to which hypocrites can resort for avoiding the condemnation of themselves, is to turn away as far as they are able, that their life may not be tried by the judgment of the Law.

Calvin: Luk 10:30

30.And Jesus answering said Christ might have stated simply, that the word neighbor extends indiscriminately to every man, because the whole human race is united by a sacred bond of fellowship. And, indeed, the Lord employed this word in the Law, for no other reason than to draw us sweetly to mutual kindness. The commandment would have run more clearly thus: Love every man as thyself. But as men are blinded by their pride, so that every man is satisfied with himself, scarcely deigns to admit others to an equal rank, and withholds from them the duties he owes them, the Lord purposely declares that all are neighbors that the very relationship may produce mutual love. To make any person our neighbor, therefore, it is enough that he be, a man; for it is not in our power to blot out our common nature.

But Christ intended to draw the reply from the Pharisee, that he might condemn himself. For in consequence of the authoritative decision being generally received among them, that no man is our neighbor unless he is our friend, if Christ had put a direct question to him, he would never have made an explicit acknowledgment, that under the word neighbor all men are included, which the comparison brought forward forces him to confess. The general truth conveyed is, that the greatest stranger is our neighbor, because God has bound all men together, for the purpose of assisting each other. He glances briefly, however, at the Jews, and especially at the priests; because, while they boasted of being the children of the same Father, and of being separated by the privilege of adoption from the rest of the nations, so as to be God’s sacred heritage, yet, with barbarous and unfeeling contempt, they despised each other, as if no relationship had subsisted between them. For there is no doubt that Christ describes the cruel neglect of brotherly kindness, with which they knew that they were chargeable. But here, as I have said, the chief design is to show that the neighborhood, which lays us under obligation to mutual offices of kindness, is not confined to friends or relatives, but extends to the whole human race.

To prove this, Christ compares a Samaritan to a priest and a Levite. It is well known what deadly hatred the Jews bore to the Samaritans, so that, notwithstanding their living close beside them, they were always at the greatest variance. Christ now says, that a Jew, an inhabitant of Jericho, on his journey from Jerusalem, having been wounded by robbers, received no assistance either from a Levite or from a priest, both of whom met with him lying on the road, and half-dead, but that a Samaritan showed him great kindness, and then asks, Which of these three was neighbor to the Jew? This subtle doctor could not escape from preferring the Samaritan to the other two. For here, as in a mirror, we behold that common relationship of men, which the scribes endeavored to blot out by their wicked sophistry; ⁷⁷ and the compassion, which an enemy showed to a Jew, demonstrates that the guidance and teaching of nature are sufficient to show that man was created for the sake of man. Hence it is inferred that there is a mutual obligation between all men.

The allegory which is here contrived by the advocates of free will is too absurd to deserve refutation. According to them, under the figure of a wounded man is described the condition of Adam after the fall; from which they infer that the power of acting well was not wholly extinguished in him; because he is said to be only half-dead. As if it had been the design of Christ, in this passage, to speak of the corruption of human nature, and to inquire whether the wound which Satan inflicted on Adam were deadly or curable; nay, as if he had not plainly, and without a figure, declared in another passage, that all are dead, but those whom he quickens by his voice, (Joh 5:25.) As little plausibility belongs to another allegory, which, however, has been so highly satisfactory, that it has been admitted by almost universal consent, as if it had been a revelation from heaven. This Samaritan they imagine to be Christ, because he is our guardian; and they tell us that wine was poured, along with oil, into the wound, because Christ cures us by repentance and by a promise of grace. They have contrived a third subtlety, that Christ does not immediately restore health, but sends us to the Church, as an innkeeper, to be gradually cured. I acknowledge that I have no liking for any of these interpretations; but we ought to have a deeper reverence for Scripture than to reckon ourselves at liberty to disguise its natural meaning. And, indeed, any one may see that the curiosity of certain men has led them to contrive these speculations, contrary to the intention of Christ.

Defender: Luk 10:1

The parallel accounts in Mat 10:5-15 and Mar 6:7-13 indicate that only the twelve disciples were sent on this mission with no mention of the "other seventy." It was possibly a different mission indicating that, by this time, Jesus had many disciples following Him in addition to the twelve; He was concerned with training and using them as well. Possibly He selected seventy of them as symbolic of the "seventy elders" of Israel (Exo 24:1), just as the twelve apostles similarly represented the twelve tribes."

Defender: Luk 10:2

Even with the additional seventy, the laborers were few in comparison to the multitudes in "every city and place" where He wanted to come. It has remained so ever since, and He would still exhort us to pray for more to labor in the great world field."

Defender: Luk 10:7

This statement is quoted by Paul in 1Ti 5:18, the only place where a New Testament writer quotes another New Testament passage as "Scripture." This gives incidental confirmation of the New Testament - Luke in particular - as being on a par with the Old Testament Scriptures."

Defender: Luk 10:17

Evidently the "devils" (demons or evil spirits) were especially active while Christ was on earth (at least in Israel) and God took special measures against them in response to prayer in the name of His Son, who had come to destroy the works of Satan (Heb 2:14)."

Defender: Luk 10:18

This vision received by Christ was both a retrospective assurance that Satan had already been cast out of heaven when "iniquity was found" in him (Eze 28:15, Eze 28:17) and also the renewed promise that he will eventually be cast completely out of any access to God at all (Rev 12:7-10) and ultimately down to his eternal fate in hell (Isa 14:12-15; Rev 20:10). The power of His disciples over the spirits was a token of this."

Defender: Luk 10:19

Serpents and scorpions have always symbolized the devil, and God has promised that Christ will ultimately crush Satan (Gen 3:15). Thus, in His name, the followers of Christ can also be delivered spiritually from Satan's venom and crush his power over their lives (Psa 91:13; Rom 16:20)."

Defender: Luk 10:20

The miraculous signs accompanying the seventy on this mission, as well as the apostles and others in the early church, were a special and temporary privilege, given for a special purpose (1Co 13:8), not to be compared at all to the far greater and everlasting gift of salvation."

Defender: Luk 10:29

The famous parable of the good Samaritan, given in response to this question, yields the following answer: my "neighbor" is anyone who has a special need that I am able to meet and who is brought to my particular attention by crossing my path."

TSK: Luk 10:1

these : Mat 10:1-4; Mar 6:7-13

other seventy : Rather, seventy others, as Dr. Campbell renders; for the expression other seventy implies that there were seventy sent before, which was not the casecaps1 . icaps0 t seems to refer to the twelve apostles whom our Lord had previously chosen. Num 11:16, Num 11:24-26

two and : Act 13:2-4; Rev 11:3-10

whither : Luk 1:17, Luk 1:76, Luk 3:4-6, Luk 9:52

TSK: Luk 10:2

The harvest : Mat 9:37, Mat 9:38; Joh 4:35-38; 1Co 3:6-9

the labourers : Mat 20:1; Mar 13:34; 1Co 15:10; 2Co 6:1; Phi 2:25, Phi 2:30; Col 1:29, Col 4:12; 1Th 2:9, 1Th 5:12; 1Ti 4:10,1Ti 4:15, 1Ti 4:16, 1Ti 5:17, 1Ti 5:18; 2Ti 2:3-6, 2Ti 4:5; Phm 1:1

are : 1Ki 18:22, 1Ki 22:6-8; Isa 56:9-12; Eze 34:2-6; Zec 11:5, Zec 11:17; Mat 9:36; Act 16:9, Act 16:10; Phi 2:21; Rev 11:2, Rev 11:3

pray : 2Th 3:1

the Lord : Luk 9:1; Num 11:17, Num 11:29; Psa 68:11; Jer 3:15; Mar 16:15, Mar 16:20; Act 8:4, Act 11:19; Act 13:2, Act 13:4, Act 20:28, Act 22:21, Act 26:15-18; 1Co 12:28; Eph 4:7-12; 1Ti 1:12-14; Heb 3:6; Rev 2:1

TSK: Luk 10:3

I send : Psa 22:12-16, Psa 22:21; Eze 2:3-6; Mat 10:16, Mat 10:22; Joh 15:20, Joh 16:2; Act 9:2, Act 9:16

wolves : Zep 3:3; Mat 7:15; Joh 10:12; Act 20:29

TSK: Luk 10:4

neither : Luk 9:3-6, Luk 22:35; Mat 10:9, Mat 10:10; Mar 6:8, Mar 6:9

and : Luk 9:59, Luk 9:60; Gen 24:33, Gen 24:56; 1Sa 21:8; 2Ki 4:24, 2Ki 4:29; Pro 4:25

TSK: Luk 10:5

Luk 19:9; 1Sa 25:6; Isa 57:19; Mat 10:12, Mat 10:13; Act 10:36; 2Co 5:18-20; Eph 2:17

TSK: Luk 10:6

the Son : 1Sa 25:17; Isa 9:6; Eph 2:2, Eph 2:3, Eph 5:6; 2Th 3:16; 1Pe 1:14 *Gr: Jam 3:18

it shall : Psa 35:13; 2Co 2:15, 2Co 2:16

TSK: Luk 10:7

in : Luk 9:4; Mat 10:11; Mar 6:10; Act 16:15, Act 16:34, Act 16:40

for : Deu 12:12, Deu 12:18, Deu 12:19; Mat 10:10; 1Co 9:4-15; Gal 6:6; Phi 4:17, Phi 4:18; 1Ti 5:17, 1Ti 5:18; 2Ti 2:6; 3Jo 1:5-8

Go : 1Ti 5:13

TSK: Luk 10:8

and : Luk 10:10, Luk 9:48; Mat 10:40; Joh 13:20

eat : 1Co 10:27

TSK: Luk 10:9

heal : Luk 9:2; Mat 10:8; Mar 6:13; Act 28:7-10

The kingdom : Luk 10:11, Luk 17:20,Luk 17:21; Dan 2:44; Mat 3:2, Mat 4:17, Mat 10:7; Mar 4:30; Joh 3:3, Joh 3:5; Act 28:28, Act 28:31

TSK: Luk 10:10

go : Luk 9:5; Mat 10:14; Act 13:51, Act 18:6

TSK: Luk 10:11

notwithstanding : Luk 10:9; Deu 30:11-14; Act 13:26, Act 13:40,Act 13:46; Rom 10:8, Rom 10:21; Heb 1:3

TSK: Luk 10:12

that : Lam 4:6; Eze 16:48-50; Mat 10:15, Mat 11:24; Mar 6:11

TSK: Luk 10:13

unto : Mat 11:20-22

for : Eze 3:6, Eze 3:7; Act 28:25-28; Rom 9:29-33, Rom 11:8-11; 1Ti 4:2

Tyre : Isa. 23:1-18; Ezek. 26:1-28:26

which : Luk 9:10-17; Mar 8:22-26

repented : Job 42:6; Isa 61:3; Dan 9:3; Joh 3:5, Joh 3:6

TSK: Luk 10:14

Luk 12:47, Luk 12:48; Amo 3:2; Joh 3:19, Joh 15:22-25; Rom 2:1, Rom 2:27

TSK: Luk 10:15

Capernaum : Luk 7:1, Luk 7:2; Mat 4:13

which : Gen 11:4; Deu 1:28; Isa 14:13-15; Jer 51:53; Eze 28:12-14; Amo 9:2, Amo 9:3; Oba 1:4; Mat 11:23

thrust : Luk 13:28; Isa 5:14, Isa 14:15; Eze 26:20, Eze 31:18, Eze 32:18, Eze 32:20,Eze 32:27; Mat 10:28; 2Pe 2:4

TSK: Luk 10:16

heareth you : Luk 9:48; Mat 10:40, Mat 18:5; Mar 9:37; Joh 12:44, Joh 12:48, Joh 13:20; 1Th 4:8

despiseth you : Exo 16:7; Num 14:2, Num 14:11, Num 16:11; Act 5:4

despiseth him : Mal 1:6; Joh 5:22, Joh 5:23; 1Th 4:8

TSK: Luk 10:17

Luk 10:1, Luk 10:9, Luk 9:1; Rom 16:20

TSK: Luk 10:18

I beheld Satan : Joh 12:31, Joh 16:11; Heb 2:14; 1Jo 3:8; Rev 9:1, Rev 12:7-9, Rev 20:2

TSK: Luk 10:19

I give : Psa 91:13; Isa 11:8; Eze 2:6; Mar 16:18; Act 28:5; Rom 16:20

and nothing : Luk 21:17, Luk 21:18; Rom 8:31-39; Heb 13:5, Heb 13:6; Rev 11:5

TSK: Luk 10:20

in this : Mat 7:22, Mat 7:23, Mat 10:1, Mat 26:24, Mat 27:5; 1Co 13:2, 1Co 13:3

your : Exo 32:32; Psa 69:28; Isa 4:3; Dan 12:1; Phi 4:3; Heb 12:23; Rev 3:5; Rev 13:8, Rev 20:12, Rev 20:15, Rev 21:27

TSK: Luk 10:21

Jesus : Luk 15:5, Luk 15:9; Isa 53:11, Isa 62:5; Zep 3:17

I thank : Mat 11:25, Mat 11:26; Joh 11:41, Joh 17:24-26

Lord : Psa 24:1; Isa 66:1

thou hast : Job 5:12-14; Isa 29:14; 1Cor. 1:9-26, 1Co 2:6-8, 1Co 3:18-20; 2Co 4:3; Col 2:2, Col 2:3

revealed : Psa 8:2, Psa 25:14; Isa 29:18, Isa 29:19, Isa 35:8; Mat 13:11-16, Mat 16:17, Mat 21:16; Mar 10:15; 1Co 1:27-29, 1Co 2:6, 1Co 2:7; 1Pe 2:1, 1Pe 2:2

even : Eph 1:5, Eph 1:11

TSK: Luk 10:22

All things : ""Many ancient copies add, And turning to his disciples he said.""Mat 11:27, Mat 28:18; Joh 3:35, Joh 5:22-27, Joh 13:3, Joh 17:2, Joh 17:10; 1Co 15:24; Eph 1:21; Phi 2:9-11; Heb 2:8

and no : Joh 1:18, Joh 6:44-46, Joh 10:15, Joh 17:5, Joh 17:26; 2Co 4:6; 1Jo 5:20; 2Jo 1:9

TSK: Luk 10:23

Blessed : Mat 13:16, Mat 13:17

TSK: Luk 10:24

many : Joh 8:56; Heb 11:13, Heb 11:39; 1Pe 1:10,1Pe 1:11

TSK: Luk 10:25

a certain : Luk 7:30, Luk 11:45, Luk 11:46; Mat 22:35

Master : Luk 18:18; Mat 19:16; Act 16:30,Act 16:31

to : Gal 3:18

TSK: Luk 10:26

Isa 8:20; Rom 3:19, Rom 4:14-16, Rom 10:5; Gal 3:12, Gal 3:13, Gal 3:21, Gal 3:22

TSK: Luk 10:27

Thou : Deu 6:5, Deu 10:12, Deu 30:6; Mat 22:37-40; Mar 12:30,Mar 12:31, Mar 12:33, Mar 12:34; Heb 8:10

and thy : Lev 19:18; Mat 19:19; Rom 13:9; Gal 5:13; Jam 2:8; 1Jo 3:18

TSK: Luk 10:28

Thou hast : Luk 7:43; Mar 12:34

this : Lev 18:5; Neh 9:29; Eze 20:11, Eze 20:13, Eze 20:21; Mat 19:17; Rom 3:19, Rom 10:4; Gal 3:12

TSK: Luk 10:29

willing : Luk 16:15, Luk 18:9-11; Lev 19:34; Job 32:2; Rom 4:2, Rom 10:3; Gal 3:11; Jam 2:24

And : Luk 10:36; Mat 5:43, Mat 5:44

TSK: Luk 10:30

wounded : Psa 88:4; Jer 51:52; Lam 2:12; Eze 30:24

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Luk 10:1

After these things - After the appointment of the twelve apostles, and the transactions recorded in the previous chapters.

Other seventy - Seventy others besides the apostles. They were appointed for a different purpose from the apostles. The apostles were to be with him; to hear his instructions; to be witnesses of his miracles, his sufferings, his death, his resurrection and ascension, that they might "then"go and proclaim all these things to the world. The seventy were sent out to preach immediately, and chiefly where he himself was about to come. They were appointed for a temporary object. They were to go into the villages and towns, and prepare the way for his coming. The number "seventy"was a favorite number among the Jews. Thus, the family of Jacob that came into Egypt consisted of seventy, Gen 46:27. The number of elders that Moses appointed to aid him was the same, Num 11:16, Num 11:25. The number which composed the great Sanhedrin, or council of the nation. was the same. It is not improbable that our Saviour appointed this number with reference to the fact that it so often occurred among the Jews, or after the example of Moses, who appointed seventy to aid him in his work; but it is evident that the office was "temporary"- that it had a specific design - and of course that it would be improper to attempt to find now a "continuation"of it, or a parallel to it, in the Christian ministry.

Two and two - There was much wisdom in sending them in this manner. It was done, doubtless, that they might aid one another by mutual counsel, and that they might sustain and comfort one another in their persecutions and trials. Our Lord in this showed the propriety of having "a religious friend,"who would be a confidant and help. Every Christian, and especially every Christian minister, needs such a friend, and should seek some one to whom he can unbosom himself, and with whom he can mingle his feelings and prayers.

Barnes: Luk 10:2

See the notes at Mat 9:36-37.

Barnes: Luk 10:3

See the notes at Mat 10:16.

Barnes: Luk 10:4

Purse ...scrip ...shoes - See the notes at Mat 10:10.

Salute no man by the way - Salutations among the Orientals did not consist, as among us, of a slight bow or an extension of the hand, but was performed by many embraces and inclinations, and even prostrations of the body on the ground. All this required much "time;"and as the business on which the seventy were sent was urgent, they were required not to "delay"their journey by long and formal salutations of the persons whom they met. "If two Arabs of equal rank meet each other, they extend to each other the right hand, and having clasped, they elevate them as if to kiss them. Each one then draws back his hand and kisses it instead of his friend’ s, and then places it upon his forehead. The parties then continue the salutation by kissing each other’ s beard. They gave thanks to God that they are once more permitted to see their friend - they pray to the Almighty in his behalf. Sometimes they repeat not less than ten times the ceremony of grasping hands and kissing."

It may also be added, in the language of Dr. Thomson ("The Land and the Book,"vol. i. p. 534), that "there is such an amount of insincerity, flattery, and falsehood in the terms of salutation prescribed by etiquette, that our Lord, who is truth itself, desired his representatives to dispense with them as far as possible, perhaps tacitly to rebuke them. These ‘ instructions’ were also intended to reprove another propensity which an Oriental can scarcely resist, no matter how urgent his business. If he meets an acquaintance, he must stop and make an endless number of inquiries and answer as many. If they come upon people making a bargain or discussing any other matter, they must pause and intrude their own ideas, and enter keenly into the business, though it in no wise concerns them; and more especially, an Oriental can never resist the temptation to assist "where accounts are being settled or money counted out."The clink of coin has a positive fascination to them. Now the command of our Saviour strictly forbade all such loiterings. They would waste time, distract attention, and in many ways hinder the prompt and faithful discharge of their important mission."The salutation of friends, therefore, was a ceremony which consumed much time; and it was on this account that our Lord on this occasion forbade them to delay their journey to greet others. A similar direction is found in 2Ki 4:29.

Barnes: Luk 10:5

See the notes at Mat 10:13.

Barnes: Luk 10:6

The son of peace - That is, if the "house"or "family"be "worthy,"or be disposed to receive you in "peace"and kindness. See Mat 10:13. "The son of peace"means one "disposed"to peace, or peaceful and kind in his disposition. Compare Mat 1:1.

Barnes: Luk 10:7

See the notes at Mat 10:11. On this passage Dr. Thomson ("The Land and the Book,"vol. i. p. 534) remarks: "The reason (for the command, ‘ Go not from house to house’ ) is very obvious to one acquainted with Oriental customs. When a stranger arrives in a village or an encampment, the neighbors, one after another, must invite him to eat with them. There is a strict etiquette about it, involving much ostentation and hypocrisy, and a failure in the due observance of this system of hospitality is violently resented, and often leads to alienations and feuds among neighbors; it also consumes much time, causes unusual distraction of mind, leads to levity, and every way counteracts the success of a spiritual mission."

Barnes: Luk 10:8-12

See the notes at Mat 10:14-15.

Barnes: Luk 10:13-15

See the notes at Mat 11:21-24.

Barnes: Luk 10:16

See the notes at Mat 10:40.

Barnes: Luk 10:17

The devils are subject unto us - The devils obey us. We have been able to cast them out.

Through thy name - When commanded in thy name to come out of those who are possessed.

Barnes: Luk 10:18

I beheld Satan ... - "Satan"here denotes evidently the prince of the devils who had been cast out by the seventy disciples, for the discourse was respecting their power over evil spirits. "Lightning"is an image of "rapidity"or "quickness."I saw Satan fall "quickly"or rapidly - as quick as lightning. The phrase "from heaven"is to be referred to the lightning, and does not mean that he saw "Satan"fall "from heaven,"but that he fell as quick as lightning from heaven or from the clouds. The whole expression then may mean, "I saw at your command devils immediately depart, as quick as the flash of lightning. I gave you this power - I saw it put forth - and I give also now, in addition to this, the power to tread on serpents,"etc.

Barnes: Luk 10:19

To tread on serpents - Preservation from danger. If you tread on a poisonous reptile that would otherwise injure you, I will keep you from danger. If you go among bitter and malignant enemies that would seek your life, I will preserve you. See the notes at Mar 16:18.

Scorpions - The scorpion is an animal with eight feet, eight eyes and a long jointed tail, ending in a pointed weapon or sting. It is found in tropical climates, and seldom exceeds 4 inches in length. Its sting is extremely poisonous, and it is sometimes fatal to life. It is in Scripture the emblem of malicious and crafty men. When rolled up it has some resemblance to an egg, Luk 11:12; Eze 2:6. The annexed cut will give an idea of its usual form and appearance.

The enemy - Satan. The meaning of this verse is, that Jesus would preserve them from the power of Satan and all his emissaries - from all wicked and crafty men; and this shows that he had divine power. He that can control Satan and his hosts that can be present to guard from all their machinations, see all their plans, and destroy all their designs, must be clothed with no less than almighty power.

Barnes: Luk 10:20

Rather rejoice ... - Though it was an honor to work miracles, though it is an honor to be endowed with talents, and influence, and learning, yet it is a subject of "chief"joy that we are numbered among the people of God, and have a title to everlasting life.

Names are written in heaven - The names of citizens of a city or state were accustomed to be written in a book or register, from which they were blotted out when they became unworthy, or forfeited the favor of their country. Compare Psa 69:28; Exo 32:32; Deu 9:14; Rev 3:5. That their "names were written in heaven,"means that they were "citizens"of heaven; that they were friends of God and "approved"by him, and would be permitted to dwell with him. This was of far more value than all "earthly"honor, power, or wealth, and "in"this people should rejoice more than in eminent endowments of influence, learning, talents, or possessions.

Barnes: Luk 10:21-22

See the notes at Mat 11:25-27.

Barnes: Luk 10:23-24

See the notes at Mat 13:16-17.

Barnes: Luk 10:25

A certain lawyer - One who professed to be well skilled in the laws of Moses, and whose business it was to explain them.

Stood up - Rose - came forward to address him.

Tempted him - Feigned a desire to be instructed, but did it to perplex him, or to lead him, if possible, to contradict some of the maxims of the law.

Inherit eternal life - Be saved. This was the common inquiry among the Jews. "They"had said that man must keep the commandments - the written and oral law.

Barnes: Luk 10:26

What is written ... - Jesus referred him to the "law"as a safe rule, and asked him what was said there. The lawyer was doubtless endeavoring to justify himself by obeying the law. He trusted to his own works. To bring him off from that ground - to make him feel that it was an unsafe foundation, Jesus showed him what the law "required,"and thus showed him that he needed a better righteousness than his own. This is the proper use of the law. By comparing ourselves with "that"we see our own defects, and are thus prepared to welcome a better righteousness than our own - that of the Lord Jesus Christ. Thus the law becomes a schoolmaster to lead us to him, Gal 3:24.

Barnes: Luk 10:27-28

See this subject explained in the notes at Mat 22:37-40.

Barnes: Luk 10:29

To justify himself - Desirous to appear blameless, or to vindicate himself, and show that he had kept the law. Jesus wished to lead him to a proper view of his own sinfulness, and his real departure from the law. The man was desirous of showing that he had kept the law; or perhaps he was desirous of justifying himself for asking the question; of showing that it could not be so easily settled; that a mere reference to the "words"of the law did not determine it. It was still a question what was meant by "neighbor."The Pharisees held that the "Jews"only were to be regarded as such, and that the obligation did not extend at all to the Gentiles. The lawyer was probably ready to affirm that he had discharged faithfully his duty to his countrymen, and had thus kept the law, and could justify himself. Every sinner is desirous of "justifying himself."He seeks to do it by his own works. For this purpose he perverts the meaning of the law, destroys its spirituality, and brings "down"the law to "his"standard, rather than attempt to frame his life by "its"requirements.

Barnes: Luk 10:30

Jesus answering - Jesus answered him in a very different manner from what he expected. By one of the most tender and affecting narratives to be found anywhere, he made the lawyer his own judge in the case, and constrained him to admit what at first he would probably have denied. He compelled him to acknowledge that a Samaritan - of a race most hated of all people by the Jews - had shown the kindness of a neighbor, while a "priest"and a "Levite"had denied it "to their own countrymen."

From Jerusalem to Jericho - Jericho was situated about 15 miles to the northeast of Jerusalem, and about 8 miles west of the river Jordan. See the notes at Mat 20:29.

Fell among thieves - Fell among "robbers."The word "thieves"means those who merely take "property."These were highwaymen and not merely took the property, but endangered the life. They were "robbers."From Jerusalem to Jericho the country was rocky and mountainous, and in some parts scarcely inhabited. It afforded, therefore, among the rocks and fastnesses, a convenient place for highwaymen. This was also a very frequented road. Jericho was a large place, and there was much traveling to Jerusalem. At this time, also, Judea abounded with robbers. Josephus says that at one time Herod the Great dismissed 40,000 men who had been employed in building the temple, a large part of whom became highwaymen (Josephus "Antiquities,"xv. 7). The following remarks of Professor Hackett, who visited Palestine in 1852, will furnish a good illustration of the scene of this parable. It is remarkable that a parable uttered more than eighteen hundred years ago might still be appropriately located in this region.

Professor Hackett ("Illustrations of Scripture,"p. 215, 216) says of this region: "It is famous at the present day as the haunt of thieves and robbers. No part of the traveler’ s journey is so dangerous as the expedition to Jericho and the Dead Sea. The Oriental pilgrims who repair to the Jordan have the protection of an escort of Turkish soldiers; and others who would make the same journey must either go in company with them, or provide for their safety by procuring a special guard. I was so fortunate as to be able to accompany the great caravan at the time of the annual pilgrimage. Yet, in spite of every precaution, hardly a season passes in which some luckless wayfarer is not killed or robbed in going down from Jerusalem to Jericho. The place derives its hostile character from its terrible wildness and desolation. If we might conceive of the ocean as being suddenly congealed and petrified when its waves are tossed mountain high, and dashing in wild confusion against each other, we should then have some idea of the aspect of the desert in which the Saviour has placed so truthfully the parable of the good Samaritan. The ravines, the almost inaccessible cliffs, the caverns, furnish admirable lurking-places for robbers. They can rush forth unexpectedly upon their victims, and escape as soon almost beyond the possibility of pursuit.

"Every circumstance in this parable, therefore, was full of significance to those who heard it. The Saviour delivered it near Bethany, on the border of the frightful desert, Luk 10:25, Luk 10:38. Jericho was a sacerdotal city. The passing of priests and Levites between that place and Jerusalem was an everyday occurrence. The idea of a caravanserai or ‘ inn’ on the way was not invented, probably, for the sake of the allegory, but borrowed from the landscape. There are the ruins now of such a shelter for the benighted or unfortunate on one of the heights which overlook the infested road. Thus it is that the instructions of our Lord derive often the form and much of their pertinence from the accidental connections of time and place."

Poole: Luk 10:1

Luk 10:1-12 Christ sendeth out the seventy disciples to work

miracles and to preach.

Luk 10:13-16 He pronounces a woe against Chorazin, Bethsaida, and

Capernaum.

Luk 10:17-20 The seventy return with joy; Christ showeth them

wherein to rejoice.

Luk 10:21,22 He thanks his Father for having revealed his gospel

to the simple only.

Luk 10:23,24 He showeth the blessedness of those that were called

into his church.

Luk 10:25-37 He teacheth a lawyer how to attain eternal life; and

by the parable of the good Samaritan showeth whom we

are to consider as our neighbour.

Luk 10:38-42 He commendeth Mary’ s attention to his doctrine in

preference to Martha’ s busy care to entertain him.

We heard before of Christ’ s first electing, then sending out, twelve, Luk 6:13-16 9:1-6 ; and we heard of their return, and giving an account of their trust to their Lord, Luk 10:10 . What their particular account was we no where read, but it was such as our Saviour judged the harvest too great for the hands of the labourers. He therefore now resolves to send out seventy more. The names of these we have not in the evangelist, only that Christ sent them out, and that he sent them

two and two which might be for their better mutual assistance of each other, and also for their mutual testimony one for another. When God sent out the first conductors, and governors of his people, he sent two, Moses and Aaron. John Baptist sent two of his disciples to Christ. Christ sent two of his disciples to prepare the passover, Luk 22:8 . There seemeth to be nothing mysterious in this. Man is a sociable creature, and it is not good for him to be alone. We cannot determine that our Saviour had any regard to the numbers of twelve and seventy; though it is certain that both those numbers amongst the Jews seem to have had a more than ordinary character, twelve being the number of the tribes of Israel, according to the promise, Gen 17:20 49:28 ; at Elim they found twelve wells of water, Exo 15:27 ; according to the number of the tribes were the twelve pillars, Exo 24:4 , and the twelve stones in the breastplate of judgment, Exo 28:21 ; and the number of the cakes for the shew bread was to be twelve, Lev 24:5 . The princes of Israel were twelve, Num 1:44 ; and twelve men were sent to spy out the land of Canaan, Deu 1:23 . So we shall observe that in a multitude of things they kept to the number of twelve: John in his description of the new Jerusalem, which he saw in his vision, says, it had twelve gates, and at the gates twelve angels, and on the gates were the names of the twelve tribes, Rev 21:12 . And the wall had twelve foundations, &c., Luk 10:14 . And for the number of seventy: Jacob’ s family, when they went down into Egypt, were seventy souls, Gen 46:27 ; they mourned for Jacob seventy days, Gen 50:3 ; at Elim they met with seventy palm trees, Num 33:9 ; the posterity of Jacob was in Babylon seventy years. The Jewish sanhedrim, or great court chosen upon the advice of Jethro, is said to have consisted first of seventy, then of seventy-two persons. So as the numbers of twelve and seventy seem to have been numbers to which the Jews had some respect. Whether our Saviour, in the choice of those whom he first sent to preach the gospel, had any respect or not to the Jewish value for those numbers, or designed by it to show them, that he was about to set up a new kingdom and government, which, though differing from what they had exercised formerly, yet in some little things should have some conformity to them, we cannot determine. We shall find the same powers and authority given to these seventy as to the twelve, and the same instructions: how some come to imagine a difference of order betwixt them I cannot tell; no such thing appeareth from the instructions given the one or the other upon their first sending out.

Poole: Luk 10:2

See Poole on "Mat 9:37" and See Poole on "Mat 9:38" , where these words are put immediately before the sending out of the twelve. Both the twelve and the seventy, all that Christ ever sent out, were to be labourers in the Lord’ s harvest.

Poole: Luk 10:3-4

Ver. 3,4. We met with these instructions before, and opened them in our notes. See Poole on "Mat 10:9" , See Poole on "Mat 10:10" and See Poole on "Mat 10:16" , only there we had not those words,

and salute no man by the way The meaning of that is no more than, make all possible speed: see 2Ki 4:29 .

Poole: Luk 10:5-7

Ver. 5-7. See Poole on "Mat 10:11" , and See Poole on "Mar 6:10" . The instructions, as to the substance of them, are the same here as there, though a little differing in the terms.

Poole: Luk 10:7

Ver. 7 See Poole on "Luk 10:5"

Poole: Luk 10:8-12

Ver. 8-12. We have met with the same instructions before in Matthew and Mark. See Poole on "Mat 10:11" , and following verses to Mat 10:15 . See Poole on "Mar 6:10" , See Poole on "Mar 6:11" . There is some difference in words. Matthew saith, — inquire who in the city is worthy, and, Luk 10:13 ,

if the house be worthy Luke saith,

if the son of peace be there they both mean the same thing: if there be any in it, that belong to God’ s election of grace, any whom God intends by you to call, and make partakers of the peace of the gospel. For other things relating to the opening of the words, see the notes before mentioned. Only we may from hence observe for our instruction,

1. That it is the will of Christ, that his ministers should not be too solicitous for a livelihood. As the labourer is worthy of his hire, so he that sends them into his harvest will see they shall be fed. Let them look to their calling, and to the fulfilling of their ministry; God will see they shall be fed.

2. That the society of ministers of the gospel, in cities and houses, should not be with debauchees, but with those that are worthy, so far as man can judge; such as are their Master’ s friends and servants should be their companions.

3. Those are most worthy in places amongst whom the Son of peace is, men and women that have the most knowledge of and love for Christ.

4. The ministers of Christ ought to carry themselves with all imaginable civility, wishing good to all, and doing good to all.

5. Christ’ s ministers ought not to make their bellies their gods, — eat such things as are set before you.

6. They have a Divine licence to take and use for their necessities such things as men give them.

7. Christ expects that his people should maintain his ministers, not depriving the labourers of their hire, nor muzzling the mouths of the oxen which tread out the corn, 1Co 9:9,10 , nor preferring their servants for their worldly occasions before such as labour for their souls, and in that work are God’ s messengers to them, and his servants in the first place, though employed in watching for people’ s souls.

8. The not giving a livelihood to ministers, is a not receiving them, that is, provided the people be able.

9. People by not receiving the gospel of peace brought them by faithful ministers shall do them no hurt, their peace shall return unto them. They shall be a sweet savour unto God, even as to them that perish. Their judgment is with the Lord, and their work with their God, though they labour in vain; though Israel be not gathered, they shall be glorified. Men proportion their rewards according to successes of servants. God more justly proportions his rewards to men’ s sincerity and diligence in their labour.

10. If men refuse the gospel, yet they shall know the kingdom of God is come nigh unto them. If they will not be subject to his kingdom of grace, yet they shall be subdued by the kingdom of his power and justice.

11. There will come a day when men that have the offers of the gospel of peace, and refuse them, slighting and despising his ministers and their message, will find that they had better have lived in Sodom when it was burnt with fire and brimstone; their portion of wrath in the day of judgment will be larger and bitterer than the portion of the men of Sodom. Let all who live in our days hear and fear, and in time break off their sins by a true repentance, lest they go to hell at the highest disadvantage.

Poole: Luk 10:13-15

Ver. 13-15 See Poole on "Mat 11:21" , and following verses to Mat 11:24 .

Poole: Luk 10:17

As we before read of the twelve coming back to give Christ an account of their success, so we here have the same of the seventy. Whether this joy of the seventy was more carnal than it ought, they rather rejoicing in that new power which they had received from Christ, than in the demonstration of Christ’ s Divine power, and the confirmation of the doctrine of the gospel by these miraculous operations, is hard to determine; for though Christ’ s reply seemeth to have a check in it, yet it is so qualified by the term rather , Luk 10:20 , that we cannot from thence absolutely conclude any such thing from it. Here is a difference to be observed between Christ’ s and his disciples’ casting out of devils. Christ did it in his own name, by his own word of command, power, and authority; the disciples did it in Christ’ s name, and by a power and authority derived from him.

Poole: Luk 10:18

Lightning comes suddenly, and with thunder. The thunder of the gospel brought down the devil as lightning: and indeed this is observable, the devil is so busy in no places where the gospel prevails, as in places where that joyful sound is not come, whether we consider his power with reference to men’ s bodies or souls. This is one general advantage of gospel preaching, the devil will not endure the sound of it, so as to impose upon mankind, at that rate which he doth upon ignorant persons, that are heathens, or only differing from them in that they are baptized, and call themselves Christians. Christ saw this, as God, for the devil is not visible to human senses, as neither are any spirits; which showed the impudence of that popish impostor in Germany, who selling indulgences, (by which he pretended souls were delivered from purgatory), called to the people to look up and see them fly away. But Christ could see it as God, for he certainly knew that it would be, and that it already was, the blessed effect of the gospel.

Poole: Luk 10:19

Christ doth here:

1. Confirm the power before given to these seventy for working miracles, that they might not think that it ceased upon the determination of their first mission.

2. He confirmeth his promise to them for his presence with them, and protection of them.

Interpreters think here is a manifest allusion to Psa 91:13 , Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under thy feet: which must be understood figuratively, the sense being, that nothing should hurt them. This promise was more specially verified for some years in God’ s protection of time first ministers of the gospel, until they had done their work; and shall be fulfilled in a sense to the end of the world, according to the promise in Psa 91:13 . Nothing shall hurt their souls, as to the favour of God and their eternal happiness, nor their bodies, so far forth as, or so long as, God in his wisdom shall judge fit. They have a further power also given them more common to all the ministers of the gospel sent by Christ, yea, and to all Christians. They have a power over all the power of the enemy; God will not be wanting to them in a power to resist the devil, and they have a promise that, being resisted, he shall flee from them.

Poole: Luk 10:20

It is a usual thing in holy writ, to have prohibitions delivered in general terms, which must be understood in a restrained sense. That it is so here, appeareth plainly by the word

rather prefixed to rejoice in the latter part of the sentence. For it was doubtless a just cause of joy and rejoicing to them that Christ had honoured them with such an extraordinary gift and power, but not of so much joy as to know that their names were written in the book of life; for as the good was infinitely greater, so a proportionable joy was requisite upon the assurance of it.

The expression written in heaven, is equivalent to the being written in the book of life, whereby is signified, either the certain designation of some to eternal life, or effectual calling. We read of this book of life, Rev 3:5 20:12,15 21:27 22:19 . It is called the Lamb’ s book, Rev 13:8 , and it is said it was written from the foundation of the world; which will justify those divines who understand it of a particular election from eternity; whereas it is objected that when amongst the twelve there was a son of perdition, it is unreasonable to think that all the seventy were elect vessels. It is easily answered, that our Saviour’ s words were true according to the usual phrase of speaking, if the generality of them only were such. Nor need our Saviour be understood as asserting all their names were so written, but only asserting the greatest cause of joy to be, if men can by their calling find that their election is sure. From our Saviour’ s words we may infer,

1. That there is a book of life, an election of grace.

2. That there are names written in this book; it is an election of persons.

3. That men may know that their names are written in that book, otherwise they could not rejoice; no man rejoiceth but in a good with which he hath some degree of union.

4. That this is a greater cause of joy, than for a man to know that he hath a power to cast out devils.

Men may be made use of to cast out devils in Christ’ s name, who yet may go to the devil at last, Mat 7:22,23 ; so cannot those whose names are written in the book of life. But I cannot understand that our Saviour in these words asserts that all the names of the seventy were written in that book. The tendency of his discourse is rather to quicken them to give all diligence to make sure of this cause of joy and rejoicing.

Poole: Luk 10:21-22

Ver. 21,22. See Poole on "Mat 11:25" , and following verses to, Mat 11:27 , where we met with these words of our Saviour.

Poole: Luk 10:22

Ver. 22 . See Poole on "Lu 10:21 "

Poole: Luk 10:23-24

Ver. 23,24. See Poole on "Mat 13:16" , and See Poole on "Mat 13:17" .

Poole: Luk 10:25-28

Ver. 25-28. These four verses would incline one to think that Luke here records the same piece of history which we met with in Mat 22:35-40 , and Mar 12:28-34 ; See Poole on "Mat 22:35" and following verses to Mat 22:40 , See Poole on "Mar 12:28" and following verses to Mar 12:34 ; but neither of those evangelists have the following part of this discourse, which makes me doubtful whether Luke speaks of the same person coming to Christ which the others mention. A lawyer he was, who came to our Saviour upon a design to tempt, that is, to make a trial of him, whether he would deliver any doctrine contrary to the law of Moses. It is plain that he fancied that the eternal life which Christ preached was to be obtained by wing what the law required. Our Saviour agreeth it, that if he did what the law required, according as he himself had given an account of it, he should live. I apprehend no absurdity, to affirm that our Saviour speaks here of living eternally. It is rather absurd to fancy that our Saviour did not answer ad idem , to the thing about which the question was propounded. Neither is salvation impossible because the law in itself could not give life, but because of the weakness of our flesh, so as we cannot fulfil it. So that considering our infirmity, the law serveth to us only as a schoolmaster, to bring us to Christ; and as a mark which we ought to shoot at, though we cannot shoot home; a rule to direct us in our duty, though we cannot perform or fulfil it.

Poole: Luk 10:29

This lawyer’ s desire to justify himself spake him a hypocrite. The reason of that question,

Who is my neighbour? was the notion of the neighbour (mentioned in the law) which the scribes and Pharisees had, who counted none their neighbours but their friends and benefactors, at least none but those that were of their own nation or particular sect; and had taught their people, that they might hate their enemies. Our Saviour (this being but a captious question, considering the received interpretation amongst them of the law of God) doth not think fit to answer his question directly, but telling him a story, maketh him answer himself.

Poole: Luk 10:30-37

Ver. 30-37. It is certain that the principal scope of our Saviour in this history, or parable, was to convince the lawyer, that every one is our neighbour to whom God offereth us an opportunity of doing good, whether he be of our nation or region or not. Every object of our mercy is our neighbour, whom God requireth us to love as ourselves. This was quite contrary to the common doctrine of the scribes’ and Pharisees’ interpreting the law, Thou shalt love thy neighbour as thyself, and excellently served our Saviour’ s design, to show this lawyer that he understood not, much less observed, the law of God in that manner, as that he could justify himself from the violation of it. He also by the by showeth him, that the Samaritans, whom the Jews so much abhorred, better understood the law of God, than the ecclesiastical guides of those times, who yet pretended to be teachers of it to others; for some of them by the light of nature discerned themselves obliged to do good to every one that stood in need of their help, or if not by the light of nature, yet by the light of revelation in the law of Moses; but the scribes and Pharisees, by their false interpretation of the Divine law, had taught people to omit a great part of their duty required by the Divine law, and so could not hope to be justified, or to obtain eternal life and salvation, from the observation of it.

Lightfoot: Luk 10:1

After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.   

[Seventy.] Why the Vulgar should have seventy-and-two; they themselves, I suppose, are able to give no very good reason: much less the interpreter of Titus Bostrensis, when in the Greek copy before him he saw only seventy; why he should render it seventy-two.  

Aben Ezra upon the story of Eldad and Medad hath this passage: "The wise men say, That Moses took six out of every tribe, and the whole number amounted to seventy-and-two: but whereas the Lord had commanded only seventy, the odd two were laid aside." Now if God laid aside two of those who had been enrolled, and endowed with the Holy Spirit, that so there might be the just number of seventy only, we can hardly imagine why our Saviour should add two, to make it seventy-two and not seventy. "It was said to Moses at Mount Sinai, Go up, thou and Aaron, and Nadab and Abihu, and seventy of the elders of Israel: so will the holy blessed God ordain to himself in the world to come a council of elders of his own people." Now the number of this consistory, the doctors determine to be no other than seventy. A council of seventy-two was never heard of amongst the Jews, but once only at Jabneh.  

"R. Simeon Ben Azzai saith, I received it from the mouths of the seventy-two elders; on the day when they made R. Eliezer Ben Azariah one of the Sanhedrim." Nor did they then remove Rabban Gamaliel, although he had displeased them.

Lightfoot: Luk 10:3

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

[As lambs among wolves.] It is added in another evangelist, "Be ye wise as serpents," etc.: with which we may compare that in Midrash Schir; "The holy blessed God saith concerning Israel those that belong to me are simple as doves, but amongst the nations of the world, they are subtle as serpents."

Lightfoot: Luk 10:4

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

[Salute no man by the way.] I. We have a passage something like this elsewhere; "If thou meet any man, salute him not"; that is (as is commonly expounded), do not hinder thy journey by discoursing with any in the way. But the same reason doth not hold in this place; the business of these disciples not requiring such mighty expedition. They were commanded out two by two; to this or the other place or city where Christ himself was to come in person; nor was it necessary they should run in so great haste, that they should make no stay in the way. Only having appointed them to such and such places, their business indeed lay nowhere but in those very places to which they had been particularly sent, to proclaim the coming of Christ there, and not to be telling it in the way. The twelve apostles that were sent, their business was to declare the coming of the 'kingdom of heaven'; these the coming of the 'King himself.' No wonder, therefore, if the apostles were not forbidden to salute any in the way; for their province was, wherever they came, to tell the world that the kingdom of heaven was come: but these were only to give notice that the Messiah was coming: and that in those places only to which he was to come, and not to any whom they should meet cursorily in the way.  

II. It was a very usual thing in that nation, upon some accounts, not to salute any in the way, no, not any person at all. "He that is mourning for the dead, let him not salute any person for the first seven days of his mourning." If thirteen fasts had been celebrated by order of the Sanhedrim for the imploring of rain, and yet no rain had fallen, then they "diminish from their business, and from building, and from planting, and from espousals and marriage, and from saluting each other as men under the rebukes of Heaven": that is, they abstained from all these things. " The religious do not use to salute one another; but if any of the common people do at any time salute them, they return it in a very low voice with all gravity; veiling themselves, and sitting in the posture of mourners or excommunicate persons."   

Whether that of the apostle, " Salute one another with a holy kiss," might not have some reference to this usage, might be a matter for our inquiry, if there were place for it; but I forbear.  

What therefore doth our Saviour intend by this prohibition, Salute no man by the way? would he imitate this Jewish custom, that he would have them taken for mourners everywhere?  

I. He would have all that belonged to him conformable to himself, that every one from the quality of the messengers might, in some measure, judge what he was that sent them; as we have already hinted concerning the twelve apostles, He himself was "a man of sorrows"; and if his messengers do represent some such thing, either in their looks or behaviour, the people might the more easily guess what kind of person he was that commissioned them.  

II. Christ had a twofold end in designing them to the places to which he in his own person had determined to come; namely, that thither all persons should assemble themselves to his doctrine for the healing of their souls: and that those that were diseased might be gathered thither in order to a cure. Now it was very fit and convenient that the behaviour of those that were to assemble the people to these ends should be mournful and solemn, to testify the fellow-feeling they had with the afflicted and miserable.

Lightfoot: Luk 10:8

And into whatsoever city ye enter, and they receive you, eat such things as are set before you:   

[Eat such things as are set before you.] The traditional canons were so very precise and curious about not eating unless what were clean, what had been duly tithed, and from which the Trumah had been duly separated, that it might be almost a wonder the strict traditionists should not be famished if they lived and fed only by canon. "Let not the religious serve at the table of a laic, unless all things be rightly prepared and decimated."  

From the irksomeness and perplexity of this niceness doth our Saviour acquit and absolve his followers; partly that he might introduce the gospel liberty; partly also consulting the necessity of his disciples, who if they had been bound up to that strictness in meats, what could they do when their converse was to lie chiefly amongst persons perfectly unknown to them?

Lightfoot: Luk 10:18

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

[I beheld Satan, etc.] "Lucifer falling from heaven," Isa 14:12; is the king of Babylon divested of his throne and dominion. So is Satan in this place. The word I beheld; I would refer to this very time: "When I sent you forth I saw Satan's fall at hand, that he should be immediately despoiled of his power and tyranny." For when the Messiah had determined to exhibit himself, and, in order thereunto, to send out so numerous a multitude of persons that should publish his appearance, it was absolutely necessary, and it could not otherwise be, but that the power of Satan should sink, and his government be shaken.  

It is probable these seventy disciples were sent out upon the approach of the feast of Tabernacles, and when there now remained about half a year to the death of Christ. In which interval of time Christ shewed himself more openly, both by the preaching of these persons, and also in his own personal exhibition of himself, than before he had done. All which things determining in his death, whose death was also the death of Satan, might give him a very just occasion of saying, I beheld Satan as lightning fall from heaven; thrown out of his throne and kingdom. Compare Rev 12:8; where 'heaven' is to be interpreted 'the church.'

Lightfoot: Luk 10:25

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

[Behold, a certain lawyer stood up.]  

Some few Notes concerning the Jewish Doctors.   

The word lawyer we meet with in Mat 22:35; where the Syriac hath it a scribe. So Luk 7:30; as also in this place, and Luk 11:45. Nor without reason, when he in St. Matthew, one of them which was a lawyer; is said to be, Mar 12:28; one of the scribes.  

However there seems some difficulty from a passage in our evangelist, where woe unto you scribes; and Then answered one of the lawyers; seems to make some distinction betwixt them. As to this, we shall make some remarks in its proper place. In the mean time let it not seem tedious to the reader, if we discourse some things concerning the doctors of the law, with the various classes and orders of them, that we may the better judge of that sort of men of which we have so frequent mention in the holy Scriptures. And,  

I. It is not unknown how the name scribe was a general title given to all the learned part of that nation, as it is opposed to the rude and illiterate person. "If two persons eat together, and are both scribes; they each of them say grace singly for themselves: but if one of them be a scribe, and the other an illiterate person; the scribe saith grace, and it sufficeth for the other that is unlearned."  

Indeed, the first original of the word scribes did more peculiarly signify the numberers. "The ancients were called numberers; because they numbered all the letters of the law..." The Gloss gives another reason out of the Jerusalem Talmud; namely, "because they numbered all the points and contents of the law, as the forty principal servile works save one," etc.  

Should we indeed grant that the first original of the word had such narrow bounds as this, yet does not this hinder but that it afterward enlarged itself so far as to denote any person learned in the law, and every doctor of it; nay, that it extended itself even to the schoolmasters that taught children; if not to the very libellarii; those whose business it was to write out bills of divorce and forms of contracts, etc. Of which two there is mention made amongst the ten sorts, whereof if none should happen to be in a city, it was not fit for any disciple of the wise to abide in it.  

II. That the fathers of the Sanhedrim were more emphatically called the scribes is so well known that it needs no confirmation. That passage in the evangelist sufficiently shews it; "The scribes and Pharisees sit in Moses' seat": that is, on the legislative bench, or in the Sanhedrim: where also the Sadducees that were of that council are called scribes; and the scribes are distinguished there from the Pharisees; not that they were not scribes; but because all the scribes there were not Pharisees.  

III. There was a certain degree of doctors or scribes that were in the Sanhedrim, but were not members of it: these are commonly called those who gave judgment in the presence of the wise men, fit for the office of legislators; but not yet admitted. Such were Simeon Ben Azzai, and Simeon Ben Zumah. Such also was Simeon the Temanite, of whom we have made mention elsewhere, (out of Sanhedrin; folio 17. 2) He judged in the presence of the Sanhderim, sitting upon the ground. He did not sit on the bench with the fathers, as not being one of their number, but on the seats below, nearer the ground: him the fathers consulted in difficult matters. A shadow of which we have in England of the judges, men learned in the laws, who have their seats in our house of lords.  

Whether he that was particularly called the wise man was of the number of the fathers, or only of this kind of judges, I shall not at present dispute, but leave the reader to judge from this story: "Rabban Simeon Ben Gamliel was the president of the Sanhedrim: R. Meir was chacam; or the wise man; and R. Nathan, the vice-governor." Now when Rabban Simeon had decreed something that disparaged R. Meir and R. Nathan, "Saith R. Meir to R. Nathan, I am the chacam [or the wise man], and thou art the vice-president. Let us remove Rabban Simeon from the presidency, then thou wilt be the president, and I the vice-president."  

There is nothing more common, and yet nothing more difficult than that saying, "The school of Hillel saith so and so, and the school of Shammai so: but the wise men say otherwise." It is very obscure who these wise men should be. If we should say the Sanhedrim, it is plain that one part of it consisted of the Shammaeans, and another part of the Hillelites. If so, then it should seem that these wise men are those judges of whom we have spoken: unless you will assign a third part to the Sadducees, to whom you will hardly attribute the determination of the thing, and much less the emphatical title of the wise men. But this we leave undecided.  

IV. Let us a little inquire out of the Sanhedrim; we shall find variety of scribes and doctors of the law, according to the variety of the law itself, and the variety of teaching it. Hence those various treatises amongst the Rabbins; the Micra, Misna, Midras, Talmud, Agadah; etc.  

1. Micra; is the text of the Bible itself: its reading and literal explication.  

2. Misna; the doctrine of traditions and their explication.  

3. Midras; the mystic and allegorical doctrine and exposition of the Scriptures: "For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day." Now these were the ways and methods of preaching him:  

I. As to the written law (for every one knows they had a twofold law, written and oral; as they call it), they had a twofold way of declaring it, viz., explaining and applying it according to the literal sense of it, for edification, exhortation, and comfort; as the apostle hath it; or else by drawing allegories, mysteries, and far-fetched notions out of it. As to the former way, the rulers of the synagogue seem to have respect to it in what they said to Paul and Barnabas: If ye have any word of exhortation for the people, say on. As to the latter, the instances are endless in the Jewish writings every where; so far, that they have even melted down the whole volume of the Scriptures into tradition and allegory.  

It is not easily determined whether those preachers were so of a different order, that one should wholly addict himself to the plain and literal exposition and application of the Scriptures, the other only to the mystical and more abstruse way of teaching. There is no question but both these did frequently meet both in one preacher, and that in one and the same sermon: and indeed I cannot tell but that the word Agadah may sometimes denote both these ways of expounding and interpreting the law. When a certain person, being interrogated about certain traditions, could give no answer, the standers by said, Perhaps he is not skilled in the [traditional] doctrine: but he may be able to expound. And so they propound to him Dan 10:21 to explain. To which that also agrees well enough, "The masters of the Agada or expositions, because they are 'Darshanin' [or profound searchers of the Scriptures], are honoured of all men, for they draw away the hearts of their auditors." Nor does that sound very differently as to the thing itself: On the sabbath day they discussed discussions [i.e. In the Scriptures, searching the Scriptures] "to the masters of families, who had been employed in their occasions all the week; and while they were expounding, they taught them the articles about things forbidden and things permitted them," etc.  

To these kind of mystic and allegorical expositions of Scripture (if at least it be proper to call them expositions) they were so strangely bewitched, that they valued nothing more than a skill in tickling or rubbing the itching ears of their auditors with such trifles. Hence that passage, "R. Joshua said to R. Jochanan Ben Bruchah, and to R. Eleazar the blind, What new thing have you met with today in 'Beth Midras'? They answered and said, 'We are all thy disciples, and drink wholly at thy waters.' To whom he; 'It is impossible but you should meet with something novel every day in Beth Midras.' "   

II. As to the oral law, there was also a twofold way of explaining it, as they had for the written law:  

1. The former way we have intimated to us in these words: "The book of the Law, when it grows old, they lay up with one of the disciples of the wise men, even although he teach the traditions." The passage seems very obscure, but it is thus explained by the Gloss: "Albeit it doth not any way help the disciples of the wise men in Talmud and Gemara, but in Misnaioth and Beriathoth;" that is, he that would only read the body of the traditional law, and render the literal sense of it, -- and not he that would dispute scholastically, and comment upon it. For,  

2. There were doctors that would inquire more deeply into the traditions, would give some accounts (such as they were), of them, would discuss difficulties, solve doubts, etc.; a specimen of which is the Talmudic Gemara throughout.  

Lastly, amongst the learned, and doctors of that nation, there were the Agadici; who would expound the written law in a more profound way than ordinary, even to what was cabalistical. These were more rare, and (as it should seem) not so acceptable amongst the people. Whether these are concerned in what follows, let the reader judge: "R. Joshua Ben Levi saith, So and so let it happen to me; if in all my life I ever saw the book Agada above once; and then I found a hundred seventy-and-five sections of the law, where it is written, 'The Lord hath said, hath spoken, hath commanded.' They are according to the number of the years of our father Abraham, as it is said, To receive gifts for men; etc. A hundred forty-and-seven Psalms, which are in the Book of Psalms [mark the number] are according to the number of the years of our father Jacob; as it is written, 'Thou art holy, and inhabitest the praises of Israel.' A hundred twenty-and-three turns, wherein Israel answereth Hallelujah [to him that repeats the Hallel], are according to the number of the years of Aaron," etc. And as a coronis; let me add that passage in Sanhedrim, "If they be masters of the textual reading; they shall be conversant in the Law, the Prophets, and the Hagiographa. If they be masters of the Misna; they shall be conversant in Misna Halacoth and Haggadoth. And if they be masters of the Talmud; they shall be conversant in the traditions of the Passover, in the Passover: in the traditions of Pentecost, in Pentecost: in the traditions of the feast of Tabernacles, in the feast of Tabernacles."  

These all, whom we have mentioned, were scribes and doctors and expounders of the law; but which of these may properly and peculiarly challenge to themselves the title of lawyers; whether all, or any particular class of them? The latter is most probable: but then, what class will you choose? Or will you distinguish betwixt the lawyer and the teacher of the law? I had rather the reader would frame his own judgment here. And yet, that I might not dismiss this question wholly untouched, and at the same time not weary the reader with too long a digression, I have referred what is to be alleged in this matter to my notes upon Luk 11:45.

Lightfoot: Luk 10:26

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

[How readest thou?] an expression very common in the schools, What readest thou? when any person brought a text of Scripture for the proof of any thing. The Rabbins have a tradition, that the disease of the squinancy came into the world upon the account of tithes. (The Gloss hath it: "For eating of fruits that had not been tithed.") "R. Eliezer Ben R. Jose saith, 'It was for an evil tongue.' Rabba saith, and it is the saying also of R. Joshua Ben Levi, What readest thou? The king shall rejoice in God; every one that sweareth by himself shall glory: for the mouth of them that speak lies shall be stopped." And a little after, upon another subject: "R. Simeon Ben Gezirah saith, What or how readest thou? If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock": Canticles 1:8.  

We will not be very curious in inquiring whether our Saviour used the very same form of speech, or any other. In this only he departs from their common use of speech, in that he calls to another to allege some text of Scripture; whereas it was usual in the schools that he that spoke that would allege some place himself.

Lightfoot: Luk 10:27

And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.   

[And with all thy mind.] In this answer of the man there are these two things observable:  

I. That our Saviour brings in this clause, which in so many terms is not in Moses, where the rest are: where the Greek both of the Roman and Alexandrian edition render with all thy might. But wherein is mind? I pass by other copies, wherein though there is some varying, yet there is not this which is now before us.  

Our Saviour hath the same clause elsewhere, but not in the same order; with all thy mind, and with all thy strength; here it is, with all thy strength, and with all thy mind. What shall we say therefore? Shall we suppose it writ to this sense in the Hebrew in their phylacteries? This we can hardly think. Was it added by the Greek interpreters, and so the evangelists take it from thence? We see it is not so. What then? Doth might signify both strength and mind? Here, indeed, the hinge of the question turns. That it denotes strength; no one doubts; yea, and the Rabbins suppose it denotes Mammon too, with whom the Syriac and Targumist agree: but still, where doth it signify the mind?  

1. Take such a Gloss as is frequently in use amongst the allegorizing doctors: With what measure he shall mete to thee, do thou praise him exceedingly. Where we see they play with the sound of words, which is a very common thing with them to do...  

2. To this we may add, if we think fit, what they commonly require in all religious services; viz. the preparation and the intention of the mind...Moses' words, therefore, are rendered by the evangelists not strictly and according to the letter, as they are in him, or were in the parchments in the phylacteries; but both according to their full sense and tenour, as also according to the common and received interpretation of that nation.  

"R. Levi Bar Chajothah went to Caesarea, and heard them reciting their 'Shemaa' [or their phylacteries] Hellenistically [i.e. in Greek] " etc. Now, whether the clause we are now handling was inserted there, it would be in vain to inquire, because not possible to find...  

The second thing observable in this man's answer, is, that he adds, "And thy neighbour as thyself": which indeed was not written in the schedules of their phylacteries: otherwise I should have thought the man had understood those words of our Saviour, How readest thou? as if he had said, "How dost thou repeat the sentences of the phylacteries?" for he reciteth the sentence as it was in their phylacteries, only adding this clause, "And thy neighbour," etc. Now the usual expression for the recitation of their phylacteries was They read the 'Shemaa'; which also is so rendered by some when indeed they commonly repeat them without book. He that read the Book [of Esther] orally; i.e. as the Gemara explains it, "Without book," or "by heart." It is queried, "Why they repeat those two sections every day? R. Levi saith, Because the ten commandments [of the decalogue] are comprehended therein." And he shews further how they are comprehended, saving only (which is very observable) the second commandment. Afterward indeed they confess, "It was very fitting they should every day repeat the very decalogue itself; but they did not repeat it, lest the heretics should say, that only those commandments were given to Moses on Mount Sinai." However, they did repeat those passages wherein they supposed the decalogue was summed up.  

Whether, therefore, this lawyer of ours understood the words of our Saviour as having respect to that usage of repeating their phylacteries; or whether he of his own accord, and according to his own opinion, would be giving the whole sum of the decalogue, he shews himself rather a textual than a traditional doctor, although the word lawyer; seems to point out the latter rather.

Lightfoot: Luk 10:29

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

[And who is my neighbour?] this doubt and form of questioning he had learned out of the common school, where it is thus taught in Aruch. He excepts all Gentiles when he saith, His neighbour.   

"An Israelite killing a stranger inhabitant; he doth not die for it by the Sanhedrim; because it is said, If any one lift up himself against his neighbour. And it is not necessary to say, He does not die upon the account of a Gentile: for they are not esteemed by them for their neighbour."  

"The Gentiles, amongst whom and us there is no war, and so those that are keepers of sheep amongst the Israelites, and the like, we are not to contrive their death: but if they be in any danger of death, we are not bound to deliver them: e.g. If any of them fall into the sea, you shall not need to take him out: for it is said, Thou shalt not rise up against the blood of thy neighbour; but such a one is not thy neighbour."

Lightfoot: Luk 10:30

And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him; and departed, leaving him half dead.   

[A certain man went down from Jerusalem to Jericho.] This was the most beaten and frequented road in the whole land of Israel, and that, not only as it led to Perea, but also upon the account of that great traffic that was between these two cities, especially because of the courses that were as well in Jericho as Jerusalem. Of which we have discoursed elsewhere. To which I shall superadd this passage out of Jerusalem Taanith; "The former prophets instituted four-and-twenty courses; and for every course there was a stationary class of priests, Levites, and Israelites in Jerusalem. It is a tradition: Four-and-twenty thousand was the stationary number out of Jerusalem, and half that station out of Jericho. Jericho could indeed have produced an entire station; but that it would give the preference to Jerusalem; and therefore it produced but half."  

Here, therefore, you may see in this historical parable why there is such particular mention made of a priest and Levite travelling that way, because there was very frequent intercourse of this sort of men between these towns; and that upon the account of the stations above mentioned.  

[He fell among thieves.] It is with great confidence I see, but upon what foundation I cannot see, that the commentators generally make Adummim the scene of this robbery above all other places. It is true, the road betwixt Jerusalem and Jericho was dangerous enough; and for that reason (as is commonly believed) there was placed a band of soldiers "betwixt Aelia and Jericho," for the safeguard of passengers: but whereas it is said that the place is called Adummim; i.e. a place of redness; from the blood that was spilt by robbers there, this seems to have very little force in it: because the place had that name of Adummim even in Joshua's days, when we can hardly suppose the times to have been so pestered with robberies as they were when our Saviour uttered this parable: see Jos 15:7; where if we consider the situation of 'the going up to Adummim;' it will appear it was not very distant from Jericho.  

[Half dead.] The Rabbins term it next to death; beyond which condition, on this side death, was only one just expiring.

Haydock: Luk 10:1

Other seventy-two. Most Greek copies, and the Syriac version, have seventy, as in the Protestant translation. Yet there seems no doubt but the true number was seventy-two. For seventy-two may be called seventy; but had they been only seventy, they could never have been called seventy-two. This was also the exact number of the judges chosen to assist Moses; (Exodus xxiv. 1.) though called seventy, (Numbers xi. 16.) as it is evident, because there were six chosen out of every one of the twelve tribes. In like manner the exact number of the interpreters called the Septuagint must have been seventy-two; and also the just number of the Sanhedrim. ---

Two and two, that one might be a help and comfort to the other; as also a witness of the carriage and behaviour of his companion. (Witham)

Haydock: Luk 10:4

As Moses formerly chose twelve elders as princes and fathers of the twelve tribes of Israel, and afterwards gave to each of these elders six others, to assist them in the arduous work of governing the people, so our divine Saviour chose twelve apostles to govern his Church. He likewise afterwards gave six disciples to each apostle, which makes 72, to serve as priests, and assist in governing the Church. (Tirinus) ---

Salute no man, i.e. go forwards promptly, and do not stay to amuse yourselves with vain compliments and useless civilities towards those whom you meet. This was a proverb. Eliseus said the same to Giezi, when he sent him to restore life to the child of the widow of Sunamis. If any man meet you, salute him not; think of nothing but of executing the orders I give you. (Calmet)

Haydock: Luk 10:15

And thou, Capharnaum, &c. Capharnaum is situated on the western coast of the sea of Tiberias. Christ having left Nazareth, made the former city the usual place of his abode. There was no city in which he had preached so much, or wrought so many miracles. On this account, he said it was exalted to the heavens; but for its incredulity he threatens it shall be cast down even unto hell. (Calmet)

Haydock: Luk 10:18

I saw Satan as lightning, &c. Many expound it in this manner: I, who am from eternity, saw Satan with all the rebellious angels, as glorious as they were, fall from heaven; fear then, and tremble, though you have received such favours from God. Others take it in this sense, that Christ, by his incarnation, hath seen the power of the devils lessened and confounded, according to what he also said, (John xii. 31.) Now shall the prince of this world be cast out. (Witham) ---

What connexion have these words with what goes before? Some understand them thus: the reign of the devil is near at an end; this prince of darkness is going to be overturned; he will fall from the air, where he reigns, with the same precipitation as lightning, which cuts the clouds and presently disappears. It is almost the same things he says in other places. "The prince of this world is already judged; behold now is the judgment of this world; behold now the prince of this world shall be cast forth! When I sent you to preach the gospel to the poor, I saw Satan fall; I saw his empire overturned. The last effort which this empire of darkness shall make is the death of our Saviour, as he himself says: This is your hour, and the power of darkness. Since his resurrection he has bound the dragon in the abyss for a thousand years; he has shut up the entrance, and sealed it with his seal." (Apocalypse xii. 9. and xx. 2.) Others think that Jesus speaks here of the fall of Lucifer, at the beginning of the creation. Wishing to give his disciples a lesson in humility, on account of the vain complacency which he saw they took in the miracles they wrought, he says to them: Beware of pride, that precipitated the first angel from heaven: I have seen him in the glory with which he was surrounded, and I have seen him hurried into the abyss. Fear, lest the same should happen to you. The former explanation appears to us more simple and literal. (Calmet)

Haydock: Luk 10:19

Given you power, &c. By these words our Saviour seems to insinuate, that the venom of serpents, and the other noxious qualities of some animals, proceed from the malice of the devil. These are the arms and the instruments he makes us of to kill us, being the prince of death and a murderer from the beginning, as the Scripture styles him. The Jews attributed sickness, poisons, and every thing of the same kind to evil spirits.

Haydock: Luk 10:21

He rejoiced in the Holy Ghost. In almost all Greek copies, we read in spirit, without holy. And it is expounded of Christ's own spirit. (Witham) ---

I give thanks, &c. In this verse we see plainly refuted the heretical Marcion, and his follower Manicheus, who asserted that God was not the creator of the earth, or of any thing existing on the earth. St. Epiphanius says, that in a gospel written by Marcion, the words Father and earth were entirely omitted. Who does not here deplore the blindness of heretics, who, in order to spread their errors, do not hesitate thus to corrupt the original Scripture received by the whole Christian world!!! (Denis the Carthusian)

Haydock: Luk 10:25

Eternal life? The law of Moses does not expressly promise eternal life to the observers of it, but confines its promises to temporal blessings during this life. Still we always find that the Jews hoped in another life after this. This opinion is clearly observable in the books of Scripture, written both before and after the captivity, and in Josephus and Philo. (Calmet)

Haydock: Luk 10:29

Neighbour? It appears this was a celebrated controversy among the doctors of the law; some probably affirming, that the Jews only were so; while others maintained that their friends alone were their neighbours. (Maldonatus)

Haydock: Luk 10:30

A certain man, &c. This some would have to be a history: others rather judge it spoken by way of parable, to teach us to perform offices of charity towards all men without exception. (Witham) ---

Were we to adhere to the mere words of this parable, it would seem to follow, that only those who do us good were to be esteemed our neighbours; for the context seems to intimate, that the Levite and the priest were not neighbours to the man who fell among the robbers, because they did not assist him. But according to the opinion of most fathers, the intent of this parable is the shew, that every person who has need of our assistance is our neighbour. (Maldonatus)

Gill: Luk 10:1

After these things,.... After the calling and mission of the twelve apostles, and giving them their powers, commissions, and instructions, with other things that followed thereon; Luk 9:1

the Lord appointed other seventy also; not that he had appointed before seventy, and now made an appointment of seventy more; but as the Syriac version renders it, "Jesus separated out of his disciples, seventy others" that is, besides the twelve, whom he chose and called out, from among the multitude of the disciples, and ordained them apostles, he selected and ordained seventy others, in allusion to the seventy elders of Israel, Num 11:16. The Vulgate Latin and Persic versions read, "seventy two", and so does Epiphanius ^x. The Jewish sanhedrim is sometimes said to consist of seventy one ^y, and sometimes of seventy two ^z; though commonly said to be of the round number seventy, as these disciples might be. The above mentioned ancient writer gives the names of some of them, as the seven deacons; Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas; together with Matthias, Mark, Luke, Justus, Barnabas, Apelies, Rufus, and Niger. The names of all these disciples, according to ancient traditions, though not to be depended on, are given in an alphabetical order, with the places where they afterwards presided as bishops, or pastors, by a late learned writer ^a, and are as follow, viz. Agabus, the prophet; Amphias, of Odyssus, sometimes called Amphiatus; Ananias, who baptized Paul, bishop of Damascus; Andronicus, of Pannonia, or Spain; Apelies, of Smyrna, or, according to others, of Heraclea; Apollo, of Caesarea; Aristarchus, of Apamea; Aristobulus, of Britain; Artemas, of Lustra; Asyncritus, of Hyrcania; Barnabas, of Milgin; Barnabas, of Heraclea; Caesar, of Dyrrachium; Caius, of Ephesus; Carpus, of Berytus, in Thracia; Cephas, bishop of Konia; Clemens, of Sardinia; Cleophas, of Jerusalem; Crescens, of Chalcedon, in Galatia; Demas, a priest of idols; Epaenetus, of Carthage; Epaphroditus, of Andriace; Erastus, of Paneas, or, according to others, of the Philippians; Evodus, of Antioch; Hermas, of Philippi, or Philippolls; Hermes, of Dalmatia; Hermogenus and Phygellus, who followed Simon Magus; Hermogenus, bishop of the Megarenes; Herodion, of Tarsus; James, the brother of our Lord, of Jerusalem; Jason, of Tarsus; Jesus Justus, bishop of Eleutheropolis: Linus, of Rome; Luke, the evangelist: Lucius, of Laodicea, in Syria; Mark, who is also John, of Biblopohs, or Byblus; Mark the evangelist, bishop of Alexandna; Mark, the sister's son of Barnabas, bishop of Apolloma; Matthias, added to the apostles; Narcissus, of Athens; Nicanor, he died when Stephen suffered martyrdom; Nicolaus, of Samaria; Olympius, a martyr at Rome; Onesiphorus, bishop of Corone; Parmenas, of the Soli, Patrobulus, the same with Patrobas, in Rom 16:14 of Puteoli, or as others, of Naples; Philemon, of Gaza; Philemon (in the Acts he is called Philip), by whom the eunuch of the queen of Ethiopia was baptized, of Trallium, of Asia; Philologus, of Sinope; Phlegon, bishop of Marathon; Phygellus, of Ephesus; Prochorus, of Nicomedia, in Bithynia; Pudens; Quartus, of Berytus; Rhodion, a martyr at Rome; Rufus, of Thebes; Silas, of Corinth; Sylvanus, of Thessalonica; Sosipater, of Iconium; Sosthenes, of Colophon; Stachys, of Byzantium; Stephen, the first martyr; Tertius, of Iconium; Thaddaeus, who carried the epistle of Jesus to Edessa, to Abgarus; Timon, of Bostra, of the Arabians; Trophimus, who suffered martyrdora with the Apostle Paul; Tychicus, bishop of Chalcedon, of Bithynia; Tychicus, of Colophon; Urbanus, of Macedonm; and, Zenas, of Diospolis. According both to this account, and Epiphanius, Luke was one of these seventy, and he is the only evangelist that makes mention of the appointment of them:

and sent them two and two before his face: as he did the twelve before, to be his harbingers and forerunners:

into every city and place, whither he himself would come: which he intended to visit: he sent them beforehand to acquaint the inhabitants of it; and prepare them by their ministry, for the reception of him; as John the Baptist, who was in a more eminent sense the harbinger and forerunner of Christ, went before him in his ministry, and prepared the way for him.

Gill: Luk 10:2

Therefore said he unto them,.... That is, the "Lord Jesus", as the Ethiopic version expresses it; he said to the seventy disciples, what he had before said to the twelve apostles in Mat 9:37 where are the same words as here:

the harvest truly is great, but the labourers are few, pray ye therefore the Lord of the harvest that he would send forth labourers into his harvest; for though there was such a number of disciples called to the ministerial work, and sent out, there was still need of more; so great was the harvest of souls, or number of hearers, that the labourers were yet but few; and therefore the Lord of the harvest and whose all souls are, was to be prayed unto to send forth more laborious preachers; See Gill on Mat 9:37. See Gill on Mat 9:38.

Gill: Luk 10:3

Go your ways,.... Into all the villages, towns, cities, and places, where he directed them to go, to make ready for him.

Behold, I send you forth as lambs among wolves; as harmless, innocent, profitable, and defenceless creatures, among spiteful, malicious, cunning, and cruel men; See Gill on Mat 10:16.

Gill: Luk 10:4

Carry neither purse,.... The Syriac version reads, "purses, "to put money, gold, silver, and brass in; and the prohibition regards the money in the purse chiefly:

nor scrip; the Syriac version here also reads in the plural number, "scrips", to put victuals in, provisions or any sort for their journey, which they were not to carry with them, any more than money, to buy food with

Nor shoes; any more than those they had upon their feet; See Gill on Mat 10:9, Mat 10:10 and salute no man by the way; that they might not be retarded, and hindered in their journey by tedious ceremonies, and long inquiries into the health of persons and friends, and the business they were going about, and places where; and by discourses and confabulations, drawn out to great length, as was often the case at meeting on the road: and, for the same reason, a like charge is given to Gehazi, 2Ki 4:29, and which, as the Jewish commentators on the place observe ^a, was, that he might not multiply words with persons he met with, and might not be stopped by the way; and that his intention might be in his work, and his mind might not turn to any other thing, either by word or deed. So our Lord's intention, by this order was, not to teach them incivility, or to be morose and uncourteous; but that they might dispatch their business with the utmost expedition, and rather forego some common civilities and ceremonies, than to neglect, or, in the least, to hinder a work of so much importance they were sent about: and this was the more necessary, since, according to the Jewish maxim ^b,

"prevent every man with a salutation;''

they saluted all that they met, which took up time, and hindered business. Some sorts of persons indeed were excused, as those who were mourners ^c for the dead, and such as kept fasts for rain ^d: but such were not these disciples; they neither mourned, nor fasted, nor could they, so long as the bridegroom was with them.

Gill: Luk 10:5

And into whatsoever house ye enter,.... When ye come into any city, town, or village,

first say, peace be to this house: salute the inhabitants in the usual form, saying, peace be to you; wishing them all happiness and prosperity, temporal, spiritual, and eternal. This shows our Lord did not disapprove of civil salutations.

Gill: Luk 10:6

And if the son of peace be there,.... If there be any elect person or persons in the house, whom God has chosen to partake of peace by the blood of Christ, and the benefits arising from it; and of a conscience peace in their souls, upon the best foundation; and of eternal peace in the world to come, though yet in a state of nature; and which may be known by this sign;

your peace shall rest upon it: the salutation, or wish of peace, shall be well taken, and gratefully received; and upon this you will be kindly invited into the house, and used well by, those of the family;

if not, it shall turn to you again: if there are no sons of peace, no elect persons there, your salutation, or wish of peace and prosperity to the family, will be despised and rejected, and will return to you without any good effect upon them.

Gill: Luk 10:7

And in the same house remain,.... Where the sons of peace are, and the peace rests, and into which you are invited, and kindly received and used:

eating and drinking such things as they give; or rather, "such things as are with them", as the Vulgate Latin renders it; or "of that which is theirs", as the Syriac version; all one, and with as much freedom, as if they were your own; the reason follows,

for the labourer is worthy of his hire; what you eat and drink is your due; what you ought to have; your diet is a debt, and not a gratuity; See Gill on Mat 10:10.

go not from house to house; as if fickle and inconstant, as if not satisfied with your lodging and entertainment, and as seeking out for other and better, or as if burdensome where they were; See Gill on Mat 10:11. The Jews have a proverb, expressing the inconvenience and expensiveness, and the danger of moving from place to place:

"he that goes, מבית לבית, "from house to house", (loses his) shirt, (i.e. comes to distress and poverty,) from place to place (his) life ^e;''

or he is in great danger of losing his life.

Gill: Luk 10:8

And into whatsoever city ye enter,.... Into whatsoever house in it ye go, and apply to for lodging and entertainment,

and they receive you, readily and cheerfully,

eat such things as are set before you; though ever so mean, accept of them, and do not object to them on that account, lest it should be thought you serve your own bellies, and seek to gratify your appetites; nor, on the other hand, do not think anything too good for you, or that you are burdensome and chargeable, but eat as if it were your own; nor ask questions about the cleanness and uncleanness of it, or whether it has been tithed or not; but feed upon it without any scruple.

Gill: Luk 10:9

And heal the sick that are therein,.... Of all their bodily diseases, which would not only show their power and warrant, theft mission and commission, but also their goodness and beneficence to men; and would be a sufficient return for what they ate and drank:

and say unto them; not only to the sick that are healed, and those in the house in which they were, but to all the inhabitants of the city;

the kingdom of God is come nigh unto you: the Gospel dispensation, the kingdom of the Messiah, and even the Messiah himself, as might be concluded from the miracles they wrought; and thus by their ministry and works, were they to go before Christ, and prepare his way.

Gill: Luk 10:10

But into whatsoever city ye enter,.... On the other hand Christ here directs how to behave towards other cities they should come to, and be rejected:

and they receive you not; refuse to admit them into their houses, or provide in any shape for them, nor hear their message:

go your ways out into the streets of the same. The Ethiopic version reads, "cast the dust off your feet into the streets of it: and say"; aloud, in the most public manner, in the ears of all the people, as follows.

Gill: Luk 10:11

Even the very dust of your city, which cleaveth on us,.... The Syriac version adds, "to our feet"; and so in Beza's most ancient copy, and the Arabic and Persic versions read, "which cleaves to our feet"; which agrees with Mat 10:14.

we do wipe against you: for a testimony against them, that they had been with them, and were rejected by them; See Gill on Mat 10:14, Mar 6:11.

notwithstanding be ye sure of this; they might assure themselves of this, and which will be an aggravation of their guilt, and increase their punishment another day:

that the kingdom of God is come nigh unto you; was at their very doors, since the ministers of it, of the Gospel dispensation, the harbingers of the Messiah, who were sent to publish his Gospel, to proclaim him as king, and de clare that his kingdom was at hand, had been with them, and they had despised them.

Gill: Luk 10:12

But I say unto you,.... The same that he said to the twelve apostles, when he sent them out, Mat 10:15,

that it shall be more tolerable in that day for Sodom than for that city. By "that day" is meant, the famous day to come, the last day; the day of judgment, as it is expressed in Matthew; and so the Ethiopic version reads here, "it shall be better in the day of judgment". Sodom was a very wicked city, and was destroyed by fire from heaven for its iniquity, and its inhabitants suffer the vengeance of eternal fire: and there was also Gomorrha, a neighbouring city, guilty of the same crimes, and shared the same fate; and which is mentioned along with Sodom in Matthew; and is here read in the Persic version. And the sense of the whole is, that though the iniquities of Sodom and Gomorrha were very great, and their punishment very exemplary; yet, as there will be degrees of torment in hell, the case of such a city, which has been favoured with the Gospel, and has despised and rejected it, will be much worse than the case of those cities, which were devoured by fire from heaven; and than that of the inhabitants of them in the future judgment, and to all eternity; See Gill on Mat 10:15.

Gill: Luk 10:13

Woe unto thee Chorazin,.... See Gill on Mat 11:21.

Woe unto thee Bethsaida; a city of Galilee, a fishing town, from whence it has its name, and was the native place of those two fishermen, Peter and Andrew: very likely Chorazin was near it, since they are here, and in Matthew, mentioned together; and woe is pronounced upon them both for their impenitence and unbelief, which were attended with aggravating circumstances:

for if the mighty works had been done in Tyre and Sidon, which have been done in you; meaning both the ministry of the word by Christ, which was with power and authority, and the miracles of Christ, which were the works of almighty power, and showed him to be the mighty God: these were not done in Tyre and Sidon, cities in Phoenicia; for though our Lord was on the borders of those places, yet not in them, they being Gentile cities, to which he was not sent, and in which he did not preach, nor do miracles; but he did both in Bethsaida and Chorazin, and they repented not of their sins; nor did they embrace his doctrine, though confirmed by miracles; whereas, in all likelihood, humanly speaking, had the inhabitants of Tyre and Sidon had the like advantages,

they had a great while ago repented: they would have repented immediately, it would have been soon visible in them, of which they would have given proof, by

sitting in sackcloth and ashes; which was an outward token of repentance, used by penitent sinners, as by the Ninevites, and others. The same things are said at another time, and on another occasion, as here; See Gill on Mat 11:21, Mat 11:22, Mat 11:23, Mat 11:24

Gill: Luk 10:14

But it shall be more tolerable for Tyre and Sidon at the judgment,.... Or "in the day of judgment", as read the Syriac, Persic, Ethiopic, and Gothic versions; and as it is in Mat 11:22

than for you; the inhabitants of Chorazin and Bethsaida, who will be more severely punished than these Gentile cities; for by how much greater were their light, privileges, and advantages against which they sinned, by so much will be their severer punishment.

Gill: Luk 10:15

And thou Capernaum, which art exalted to heaven,.... Referring either to the situation of it, which was on a very high hill; or to its privileges, through the ministry and miracles of Christ; or the phrase may be expressive of the pride and loftiness of the inhabitants of it, who were elated with the mercies they enjoyed, it being a most delightful, pleasant, and comfortable place to live in, as its name signifies. It was a famous port, commodiously situated by the sea of Tiberias; and, as Josephus ^f says, was in an excellent temperament of the air, and watered with a most choice fountain, called by the same name.

Shalt be thrust down into hell; meaning either the low condition to which it was to be, and has been reduced in a temporal sense, and continues in to this day; there being nothing of it now remaining, as travellers, who have been eyewitnesses of it, say ^g, but a few little houses and cottages; or else the sad and miserable condition of the inhabitants of it hereafter: and so it is, that such who have lived in great plenty and pleasure in this life, and have thought themselves to be the favourites of heaven, and that they should enter there, shall be thrust down to hell by the arm of vengeance, with the utmost indignation in God, and shame to themselves: it follows in Matthew, "for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day; but I say unto you, it shall be more tolerable for the land of Sodom, in the day of judgment, than for thee".

Gill: Luk 10:16

He that heareth you, heareth me,.... This is said for the encouragement of the seventy disciples, that though they would be rejected by some, they would be received by others, who would hear them, and embrace their doctrine, as if the Messiah himself had been among them; they looking upon them as representing him: and so Christ himself considers them as ambassadors in his name, and as representing his person, taking what is done to them, as done to himself; See Gill on Mat 10:40.

and he that despiseth you, despiseth me: every degree of contempt cast upon them by words or actions, Christ looked upon as cast on himself, and will resent it another day, and punish for it. The despising of wise men, or doctors, and their disciples or scholars, was accounted with the Jews a very heinous crime, and was severely punished both by excommunication and fines: for thus it is said ^h,

"a great iniquity it is to despise the wise men, or to hate them. Jerusalem was not destroyed until the disciples of the wise men were despised in it, as it is said, 2Ch 36:16 "but they mocked the messengers of God, and despised his words, and misused his prophets": as if he should say, they despised those that taught his words: and thus saith the law, "if ye despise my statutes"; they that teach my statutes ye will despise; and every one that despiseth the wise men, hath no part in the world to come; and lo! this is included in that general rule, "for he hath despised the word of the Lord". Although he that despiseth the wise men hath no part in the world to come, if witnesses come (and depose) that he hath despised them even in words, he is guilty of excommunication: and the sanhedrim excommunicate him publicly, and fine him a pound of gold in every place, and give it to the wise men: and he that despiseth a wise man by words, even after his (the wise man's) death, the sanhedrim excommunicate him; and they free him when he returns by repentance: but if the wise man is alive, they do not free him till he pleases.''

And he that despiseth me, despiseth him that sent me: this is said to aggravate the sin of the despisers of Christ's ministers, and to deter from it; since the contempt does not terminate in them, nor even in Christ, but reaches his Father also. The Ethiopic version adds, "and he that heareth me, heareth him that sent me": but is not supported by any copy, or any other version.

Gill: Luk 10:17

And the seventy returned again,.... The Syriac version adds, "whom he had sent": these disciples having received orders and instructions from Christ, went as he directed them; and when they had finished their embassy, they returned again to him, and gave him an account of their journey and success. The Vulgate Latin and Persic versions read here, "the seventy two", as they do in Luk 10:1

with joy; with great joy, as read the Syriac and Persic versions; notwithstanding the difficulties that had attended them, reproaches cast upon them, the ill treatment they might have met with in some places, and the labours and fatigues of their journey, and the dangers they had been exposed to:

saying, Lord, even the devils are subject unto us through thy name: they found the miraculous power conferred on them was greater than they at first imagined, or could collect from what Christ said to them, who only bid them heal the sick, Luk 10:9, but when they came to make use of it they found they had a power of casting out devils; not in their own name and strength, but in the name, and through the power, and by the authority of Christ; and this had thrown them into an ecstasy of joy, and in a sort of a rapture: they express themselves as men astonished at the powers bestowed on them.

Gill: Luk 10:18

And he said unto them,.... In order to abate their surprise, and reduce their transport of mind:

I beheld Satan as lightning fall from heaven; meaning, that this was no news to him, nor any surprising event, that devils should be cast out of men, and be in a state of subjection; for as he existed as the eternal Son of God before his incarnation, he was present, and saw him and his angels fall from heaven, from their first estate, their habitation of bliss and glory, down to hell, upon their sin and rebellion, as violently, swiftly, and suddenly, as the lightning falls from heaven to earth; and when he sent out these his disciples, as soon as they began their work, and all along in it, he, by his divine omniscience, saw the powers of darkness falling before their ministry and miracles; and he also foresaw how Satan hereafter, in a more conspicuous manner, would fall before the preaching of his Gospel by his apostles, not only in Judea, but especially among the Gentiles, where he, the prince of this world, would be cast down from his throne, and out of his kingdom; so that what they related, as it was what he knew before, it was but little in comparison of what he himself had seen long ago, and of what he foresaw would be; and even he would give them power to do other miraculous works besides these.

Gill: Luk 10:19

Behold, I give you power to tread on serpents and scorpions,.... Which may be literally understood, as in Mar 16:18, or figuratively of the devil, and his principalities and powers, and all his emissaries, who, for their craft and cunning, and for their poisonous and hurtful nature and influence, may be compared to serpents and scorpions:

and over all the power of the enemy; of mankind in general, and of the seed of the woman, Christ and his people in particular, Christ has a power over all his power, his whole posse of devils, even the power of the air, of which he is prince; and he communicated this power to his disciples, even to the seventy: adding,

and nothing shall by any means, hurt you; not the most hurtful and poisonous animals, nor the most malicious persecutors on earth, nor all the devils in hell: as the former venomous creatures, when took up in their hands, should not hurt, their bodies; so the other, whatever they might be permitted to do with respect to their lives, and outward estate, should never hurt their souls, and the eternal welfare of them; nor even hinder the work of God prospering in their hands.

Gill: Luk 10:20

Notwithstanding in this rejoice not,.... That their power was enlarged, or that they had, the same as before:

that the spirits, evil spirits, devils, are subject unto you; and come out of men at your command; rejoice not so much in this, or chiefly and principally; not but that it was matter of joy both with respect to the gift bestowed upon them, and the benefits men received by it, and the glory that was brought to Christ through it;

but rather rejoice, because your names are written in heaven; in the book of life, called the Lamb's book of life, written from the foundation of the world: in divine predestination to everlasting glory and happiness: which shows that God's election to eternal life is of particular persons, of persons by name; that it is sure, and certain, and immutable, being in opposition to what is written in earth, Jer 17:13, that the knowledge of this may be attained to, through the grace of God, the revelation of Christ, and the witnessings of his Spirit; and that this is matter of the greatest job, since it is the foundation and security of all the blessings of grace and glory.

Gill: Luk 10:21

In that hour Jesus rejoiced in Spirit,.... In his human soul: his heart was filled with joy, not so much at the success of the seventy disciples, and the subjection of the devils to them, as in the view he had of the spread of the Gospel, and of the revelation and application of the truths of it to multitudes of mean and despicable persons, while it was rejected by the wise and learned; and particularly at the sovereign and distinguishing grace of God towards the elect, whose names are written in heaven; upon the mention of which his soul was so affected, that he broke out in, an exulting strain, into thanksgivings to God, in the following manner,

and said, I thank thee, O Father,.... In three ancient copies of Beza's, and in the Vulgate Latin, Syriac, and Ethiopic versions it is read, "in the Holy Spirit"; and the Persic version reads, "he spake, or confabulated with the Holy Spirit": but the former reading and sense are best. See Gill on Mat 11:25, Mat 11:26

Gill: Luk 10:22

All things are delivered to me of my Father,.... In some ancient copies, and in the Syriac, Persic, and Ethiopic versions, before these words, are read, "and turning to his disciples he said, all things", &c.

and no man knoweth who the Son is; what is his name, his nature, his perfections and glory; and how he is the Son of God, his only begotten Son:

but the Father; who begat him, and whose own, and proper Son he is:

and who the Father is; what are his perfections, purposes, grace, greatness, mind, and will:

but the Son; who is of him, and lay in his bosom:

and he to whom the Son will reveal him: in himself, by his Spirit; See Gill on Mat 11:27.

Gill: Luk 10:23

And he turned him unto his disciples,.... Both to the twelve apostles, and seventy disciples;

and said privately; or to them apart: the phrase "privately" is wanting in the Vulgate Latin version:

blessed are the eyes that see the things that ye see; the person of the Messiah, his kingdom setting up in the world, miracles wrought by him, and Satan falling before him; See Gill on Mat 13:16.

Gill: Luk 10:24

For I tell you that many prophets and kings,.... As Abraham, Isaac, Jacob, who were prophets, as well as patriarchs, and David, Solomon, and others:

have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them, meaning himself, doctrines, and miracles; See Gill on Mat 13:17.

Gill: Luk 10:25

And behold a certain lawyer stood up,.... From his seat, having been hearing Christ preach, very likely, in some synagogue; when and where this was, is not certain. The Syriac, Persic, and Ethiopic versions call this man a Scribe; and a lawyer and a Scribe were the same, as appears from Mat 22:35 compared with Mar 12:28

and tempted him; or tried him whether he understood the law, or whether he would say any thing contrary to it, and see if he could gain any advantage against him, and expose him, and get credit and applause to himself:

saying, Master, what shall I do to inherit eternal life? the same question as was put by the young ruler in Mar 10:17 for they were both of the same complexion, and upon the same foundation, seeking eternal life by their own works: See Gill on Mat 19:16.

he said unto him; that is, Jesus, as all the Oriental versions express it.

Gill: Luk 10:26

What is written in the law?.... Christ, with great propriety, sends him to the law, to see and observe what was written there, what are the terms and conditions of life, as fixed there; partly, because this man, by his office and character, was an interpreter of the law; and partly, because his question was, what shall I do?

how readest thou? in the law, every day; referring to the "Keriat Shema", the reading of the Shema, i.e. those words in Deu 6:4, &c, "Hear, O Israel, &c." morning and evening ⁱ as appears by his answer

Gill: Luk 10:27

And he answering said, thou shalt love the Lord thy God,.... This was part of their phylacteries, which they recited every day; See Gill on Mat 22:37, Mat 22:39, Mar 12:28, Mar 12:29

Gill: Luk 10:28

And he said unto him, thou hast answered right,.... It is so written, and read; and this, as if he should say, is the sum and substance of the law, and what that requires men should do; wherefore,

do this, and thou shalt live; for the bare reading of it was not sufficient; though these men placed great confidence in reading this passage, or in reciting their phylacteries, of which this was a part, morning and night. Our Lord intimates by this, that, according to the tenor of the law, eternal life was not to be had without a complete and perfect performance of the duties of love to God, and to the neighbour, contained in these words; and this he suggests, in order to convict him of the impossibility of obtaining life by the works of the law, since such a performance cannot be made by man.

Gill: Luk 10:29

But he willing to justify himself,.... Upon the foot of his own righteousness, and to make himself appear to be righteous to others; for this the Jews thought themselves able to do, both to justify themselves before God by their own works, and make it out to men, that they were truly righteous persons; and it is a maxim with them, that

"every one המצדיק את עצמו that justifies himself, below (on earth), they justify him above (or in heaven) ^k.''

No wonder then that this man was desirous of justifying himself; and in order to which

he said, and who is my neighbour? he takes no notice of God, and love to him, as coming into the account of his justification, only of his neighbour; thinking when this question was answered, he should be very able to make it out, that he was not wanting neither in doing justice between himself and his neighbour, nor in showing kindness and beneficence to him; for by his neighbour he meant only an Israelite; one of the same nation and religion with him. So the Jews commonly interpret the word neighbour, either of one that is related to them in nature, קרובו, that is, near akin to them in blood ^l; or that professes the same religion as they do, and whom they call a neighbour in the law; and so they explain the passage now cited, "and thou shall love thy neighbour as thyself", שהוא רעך בתורה; "that is, who is thy neighbour in the law" ^m: for they will not allow a Gentile, no, not even a proselyte of the gate to be a neighbour: for thus they say ⁿ,

"an Israelite that slays a proselyte of the gate, or the stranger that dwells with him, is not slain for him by the sanhedrim; for it is said, Exo 21:14 but if a man comes presumptuously upon his neighbour to slay him, &c. and there is no need to say he is not slain for a Gentile.''

And again ^o,

"when a man sees one of them (the Gentiles) fall into the sea, he need not take him up; as it is said, Lev 19:16 "neither shalt thou stand against the blood of thy neighbour", ואין זה רעך "but this is not thy neighbour."''

This notion Christ opposes and disproves in the following parable, which is an answer to the lawyer's question.

Gill: Luk 10:30

And Jesus answering, said,.... The following things; which may either be considered as a narrative of matter of fact, or as a supposed case, and delivered by way of parable; and in either way, though the general design of it is in answer to the lawyer's question, to show who may be called a neighbour; and that a man who is a stranger, and accounted an enemy, yet doing acts of mercy, kindness, and beneficence, to one in distress, ought to be accounted a neighbour: and has a much better title to such a character, than one of the same nation and religion, who takes no notice of a distressed object; yet it may be considered, as representing the sad estate and condition of mankind by the fall, and their recovery by Christ; whereby he shows himself to be their best neighbour, and truest friend:

a certain man went down from Jerusalem to Jericho. The distance between these two places, the Jews say ^p, was ten "parsas", that is, forty miles; for every "parsa" was four miles, and ten "parsas" are expressly said ^q to be forty miles; which must be understood of the lesser miles, otherwise a parsa itself was but a mile: the Jews had two sorts of miles, the greater was 2000 cubits, the lesser 1000 cubits: the man is said to go down from the one to the other, because Jerusalem stood on high ground, and Jericho in a valley. This "certain man", may represent mankind failing in Adam, from a state of happiness, into misery: human nature was originally in one man, but one man was created at first, and he had all human nature in him, and was the representative of mankind; he was made upright, but sinned, and fell from his uprightness, and all mankind in him: he may be said to go down, from Jerusalem, which signifies peace, and the vision of it; and was a city compact together, beautiful and well situated; where were the worship of God, and his Shekinah, or divine presence; to Jericho, a city accursed by Joshua, and a very wicked place in the days of Christ: since man by sinning against God, departed from his happy and peaceful state, from a state of peace and tranquillity with God, with the holy angels, and even with the beasts of the field; and also from peace and serenity in his own conscience, as well as from communion with God; and from his pure worship and service, to a sensual, earthly, worldly, wicked, and accursed state:

and fell among thieves: in the way to Jericho, was a place called Adomim, which signifies "bloods", because much blood was shed there, by the frequent incursions of thieves and robbers, as Jerom observes ^r; and was about four hours journey from Jericho ^s: and by the man's falling among thieves, may be expressed mankind coming into the hands of sin and Satan, which are as robbers, that steal, kill, and destroy; since these have robbed man of his honour, defaced the image of God in him, and deprived him of the glory of God, and were murderers of him from the beginning:

which stripped him of his raiment; as thieves and robbers are used to do; signifying the loss of original righteousness, by sin, which was a covering to man, in which he could appear before God; and was very ornamental to him, being pure and perfect in its kind, though only a creature's righteousness, and a created one; and which was natural and loseable, as the event has shown: hence man is become a naked creature, has nothing to cover himself with, but stands exposed to the law, justice, and wrath of God; is destitute of a righteousness, nor can he work out one that will stand him in any stead, or justify him before God:

and wounded him: which is the common usage of such men; and may set forth the morbid and diseased condition that sin has brought man into; being from the crown of the head, to the sole of the foot, full of wounds, bruises, and putrefying sores; and such as are in themselves mortal, and incurable by any, but the great physician of souls, the Lord Jesus Christ; and yet men are naturally insensible of them, and unconcerned about there:

and departed, leaving him half dead; or "near death", as the Arabic version renders it; which may be applied to death natural, spiritual, and eternal: to death natural, which comes by sin, seeing it is but one part, or half of the man that dies this death, namely, his body; and to a spiritual death, or the death of the soul, which is dead in trespasses and sins, whilst the body is alive; and to eternal death, to which men are exposed for sin, and are under the sentence of it, though not executed; and in each of these senses may be said to be "half dead": and which is no ways to the advantage of the doctrine of man's freewill, and the powers and abilities of; as if man was not in a spiritual sense so dead, that he can do nothing in a spiritual manner; but the phrase is used, to show the power of sin, and the malice of Satan, and yet that man is still recoverable by the grace of God.

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 10:1

¹ tn Grk “And after these things.” Here δέ (de) has not been translated.

² tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

³ tn Or “city.”

NET Notes: Luk 10:2

¹ tn Here δέ (de) has not been translated.

² sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

³ tn Grk “to thrust out.”

NET Notes: Luk 10:3

¹ tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

² sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.

³ sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.

NET Notes: Luk 10:4

¹ sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.

² tn Traditionally, “a purse.”

³ tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

⁴ tn Or “no one along the way.”

NET Notes: Luk 10:5

¹ tn Here δέ (de) has not been translated.

² tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

³ sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

NET Notes: Luk 10:6

¹ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

² sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

NET Notes: Luk 10:7

¹ tn Here δέ (de) has not been translated.

² tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

³ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

NET Notes: Luk 10:8

¹ tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

³ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

NET Notes: Luk 10:9

¹ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).

² tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

³ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

⁴ tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

NET Notes: Luk 10:10

¹ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

² tn Or “city.”

³ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

⁴ sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

⁵ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

NET Notes: Luk 10:11

¹ tn Or “city.”

² sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

³ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

⁴ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

NET Notes: Luk 10:12

¹ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.

² tn Or “city.”

NET Notes: Luk 10:13

¹ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

² tn This introduces a second class (contrary to fact) condition in the Greek text.

³ tn Or “powerful deeds.”

⁴ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

⁵ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

map For location see Map1 A1; JP3 F3; JP4 F3.

NET Notes: Luk 10:15

¹ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

map For location see Map1 D2; Map2 C3; Map3 B2.

² tn The interrogative particle introducing this question expects a negative reply.

³ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

NET Notes: Luk 10:16

¹ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

² sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

³ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

⁴ sn The one who sent me refers to God.

NET Notes: Luk 10:17

¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tc See the tc note on the number “seventy-two” in Luke 10:1.

³ tn Or “the demons obey”; see L&N 36.18.

⁴ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

NET Notes: Luk 10:18

¹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

² tn This is an imperfect tense verb.

³ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

⁴ tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).

NET Notes: Luk 10:19

¹ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

² sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

³ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

sn The enemy is a reference to Satan (mentioned in v. 18).

⁴ tn This is an emphatic double negative in the Greek text.

NET Notes: Luk 10:20

¹ tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

² tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

³ tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.

NET Notes: Luk 10:21

¹ tn Grk “In that same hour” (L&N 67.1).

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

⁴ tn Or “thank.”

⁵ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

⁶ tn Or “that.”

⁷ sn See 1 Cor 1:26-31.

⁸ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

NET Notes: Luk 10:22

¹ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

² tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

NET Notes: Luk 10:23

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³ tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

⁴ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

⁵ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

NET Notes: Luk 10:24

¹ sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

NET Notes: Luk 10:25

¹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

² tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).

³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁴ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

NET Notes: Luk 10:26

¹ tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

NET Notes: Luk 10:27

¹ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.

² tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

³ sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

⁴ tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.

NET Notes: Luk 10:28

¹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

² sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.

NET Notes: Luk 10:29

¹ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.

² tn Or “vindicate.”

sn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).

NET Notes: Luk 10:30

¹ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

² sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.

³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁴ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

⁵ tn Grk “and beat,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

⁶ sn That is, in a state between life and death; severely wounded.

Geneva Bible: Luk 10:1

After ^{( 1 )} these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.

^{( 1 )} The seventy are sent as the second forewarners of the coming of Christ.

Geneva Bible: Luk 10:3

^{( 2 )} Go your ways: behold, I send you forth as lambs among wolves.

^{( 2 )} The faithful ministers of the word are in this world as lambs among wolves: but if they are diligent to do their duty, he who sent them will also preserve them.

Geneva Bible: Luk 10:4

Carry neither purse, nor scrip, nor shoes: and salute ^{( a )} no man by the way.

^{( a )} This is spoken figuratively, which manner of speech men use when they put down more in words than is meant. This is usual among the Hebrews when they command a thing to be done speedily without delay, as is found in (2Ki 4:29); for in any other case courteous and gentle salutations are matters of Christian duty: as for the calling, it was only for a limited time.

Geneva Bible: Luk 10:6

And if ^{( b )} the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.

^{( b )} So say the Hebrews: that is, he that favours the doctrine of peace and embraces it.

Geneva Bible: Luk 10:7

And in the same house ^{( c )} remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house.

^{( c )} Take up your lodging in that house which you enter into first, that is, do not be concerned about comfortable lodging, as men do who plan to stay in a place a long time: for here that solemn preaching of the gospel, which was used afterward when the Churches were settled, is not instituted: but these are sent abroad to all the coasts of Judea to show them that the last jubilee is at hand.

Geneva Bible: Luk 10:8

And into whatsoever city ye enter, and they receive you, ^{( d )} eat such things as are set before you:

^{( d )} Be content with the food that is set before you.

Geneva Bible: Luk 10:10

^{( 3 )} But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,

^{( 3 )} God is a most severe avenger of the ministry of his gospel.

Geneva Bible: Luk 10:17

^{( 4 )} And the seventy returned again with joy, saying, Lord, even the devils are subject unto us ^{( e )} through thy name.

^{( 4 )} Neither the gift of miracles, neither any other excellent gift, but only our election gives us an occasion of true joy. And only the publishing of the gospel is the destruction of Satan.

^{( e )} For Christ's disciples used no absolute authority, but performed the miracles they did by calling upon Christ's name.

Geneva Bible: Luk 10:18

And he said unto them, I beheld Satan as lightning ^{( f )} fall from heaven.

^{( f )} Paul writes that the location of the devil and his angels is in the air, as is found in (Eph 6:12), and he is said to be cast down from there by force, when his power is abolished by the voice of the Gospel.

Geneva Bible: Luk 10:19

Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means ^{( g )} hurt you.

^{( g )} Will do you wrong.

Geneva Bible: Luk 10:21

^{( 5 )} In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the ^{( h )} wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.

^{( 5 )} The Church is contemptible, if we consider its outward appearance, but the wisdom of God is most marvellous in it.

^{( h )} Of this world.

Geneva Bible: Luk 10:22

^{( 6 )} All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and [he] to whom the Son will reveal [him].

^{( 6 )} Whoever seeks the Father without the Son wanders out of the way.

Geneva Bible: Luk 10:23

^{( 7 )} And he turned him unto [his] disciples, and said privately, Blessed [are] the eyes which see the things that ye see:

^{( 7 )} The difference between the Old Testament and the New consists in the measure of revelation.

Geneva Bible: Luk 10:25

^{( 8 )} And, behold, ^{( i )} a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?

^{( 8 )} Faith does not take away but establishes the doctrine of the law.

^{( i )} One of those who proclaimed himself to be learned in the rites and laws of Moses.

Geneva Bible: Luk 10:29

^{( 9 )} But he, willing ^{( k )} to justify himself, said unto Jesus, And who is my neighbour?

^{( 9 )} The law defines our neighbour as anyone at all that we may help.

^{( k )} That is, to vouch his righteousness, or show that he was just, that is, void of all faults: and (Jam. 5:1-20) uses the word of justification in this sense.

Commentary -- Verse Range Notes

TSK Synopsis: Luk 10:1-42

1 Christ sends out at once seventy disciples to work miracles, and to preach;

13 pronounces a woe against certain cities.

17 The seventy return with joy; he shows them wherein to rejoice, and thanks his Father for his grace;

23 magnifies the happy estate of his church;

25 teaches the lawyer how to attain eternal life, and to take every one for his neighbour that needs his mercy;

38 reprehends Martha, and commends Mary her sister.

Maclaren: Luk 10:1-11

Christ's Messengers: Their Equipment And Work

After these things, the Lord appointed other seventy also, and sent them two and two before His face into every city and place whither He Himself would come. 2. Therefore said He unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that He would send forth labourers into His harvest. 3. Go your ways: behold, I send you forth as lambs among wolves. 4. Carry neither purse, nor scrip, nor shoes; and salute no man by the way. 5. And into whatsoever house ye enter, first say, Peace be to this house. 6. And if the son of peace be there, your peace shall rest. upon it: if not, it shall turn to you again. 7. And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. 8. And into whatsoever 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 enter, and they receive you not, go your ways out into the streets of the same, and say, 11. Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding, be ye sure of this, that the kingdom of God is come nigh unto you … 17. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through Thy name. 18. And He said unto them, I beheld Satan as lightning fall from heaven. 19. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy; and nothing shall by any means hurt you. 20. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.'--Luke 10:1-11, 17-20.

THE mission of the Seventy is clearly distinguished from and contrasted with that of the Twelve by the word' others' in Luke 10:1, which points back to Luke 9:1. The Twelve were prohibited from going beyond Jews; the Seventy were under no such restriction, and were probably sent to the half-Gentile districts on the east of Jordan. The number of twelve had reference to the number of the tribes; that of seventy may have referred to the number of the elders, but it has also been suggested that its reference is to the supposed number of the nations. The appointment of the Twelve was to a permanent office; that of the Seventy to a transitory mission. Much of the charge given to either is given to both, as is most natural, since they had the same message, and both were sent to prepare for Christ's personal ministry. But though the Seventy were sent out but for a short time, permanent principles for the guidance, not only of Christian workers, but of all Christian lives, are embodied in the charge which they received.

We note, first, that all personal service should be preceded by intense realisation of the immense field, and of the inadequacy, of Christian effort, which vision will culminate in prayer for more toilers to be sent forth.' The word implies a certain measure of compulsion, for an overmastering impulse is always needed to overcome human reluctance and laziness. No man has ever done large service for God who has not felt that, like the prophet, he was laid hold of by the Spirit, and borne away, whether he would or no. I must speak,' is felt by every true messenger of God. The prayer was answered by the sending of the prayers, as it often is. Note how Jesus implies that He is Lord of the harvest, in that His sending them is the answer to the petition. Note, too, the authority which He claims to exercise supreme sovereignty over the lives of men. He has the right to fling them into deadly peril for no other purpose than to proclaim His name. Lambs, ringed round by wolves with white, gleaming teeth, have little chance of life. Jesus gives His servants full warning of dangers, and on the very warning builds an exhortation to quiet confidence; for, if the sentence ends with lambs in the midst of wolves,' it begins with I send you forth,' and that is enough, for He will defend them when He seeth the wolf coming. Not only so, but He will also provide for all their needs, so they want no baggage nor money, nor even a staff. A traveller without any of these would be in poor case, but they are not to carry such things, because they carry Jesus. He who sends them forth goes with them whom He sends. Now, this precept, in its literal form, was expressly abolished afterwards (Luke 22:36), but the spirit of it is permanent. If Christ sends us, we may trust Him to take care of us as long as we are on His errands.

Energetic pursuit of their work, unimpeded by distractions of social intercourse, is meant by the prohibition of saluting by the way. That does not mean churlish isolation, but any one who has ever seen two Easterns saluting' knows what a long-drawn-out affair it is. How far along the road one might have travelled while all that empty ceremony was being got through! The time for salutations is when the journey is over. They mean something then. The great effect of the presence of Christ's servants should be to impart the peace which they themselves possess. We should put reality into conventional courtesies. All Christians are to be peacemakers in the deepest sense, and especially in regard to men's relations with God. The whole scope of our work may be summed up as being to proclaim and bring peace with God, with ourselves, with all others, and with circumstances. The universality of our message is implied in the fact that the salutation is to be given in every house entered, and without any inquiry whether a son of peace' is there. The reflex blessedness of Christian effort is taught in the promise that the peace, vainly wished for those who would not receive it, is not wasted like spilt water, but comes back like a dove, to the hand of its sender. If we do no other person good, we bless ourselves by all work for others.

The injunctions as to conduct in the house or city that receives the messengers carry two principles of wide application. First, they demand clear disinterestedness and superiority to vulgar appetites. Christ's servants are not to be fastidious as to their board and lodging. They are not to make demands for more refined diet than their hosts are accustomed to have, and they are not to shift their quarters, though it were from a hovel to a palace. The suspicion that a Christian worker is fond of good living and sensuous delights robs his work of power. But the injunction teaches also that there is no generosity in those who hear the message giving, and no obligation laid on those who deliver it by their receiving, enough to live and work on. The less we obviously look for, the more shall we probably receive. A high-minded man need not scruple to take the hire'; a high-minded giver will not suppose that he has hired the receiver to be his servant.

The double substance of the work is next briefly stated. The order in which its two parts stands is remarkable, for the healing of the sick is put first, and the proclamation of the nearness of the kingdom second. Possibly the reason is that the power to heal was a new gift. Its very priority in mention may imply that it was but a means to an end, a part of the equipment for the true and proper work of preaching the coming of the kingdom and its King. At all events, let us learn that Jesus wills the continual combination of regard to the bodily wants and sicknesses, and regard to the spiritual needs of men.

The solemn instructions as to what was to be done in the case of rejection breathe a spirit the reverse of sanguine. Jesus had no illusions as to the acceptance of the message, and He will send no man out to work hiding from him the difficulties and opposition probably to be encountered. Much wisdom lies in deciding when a field of labour or a method of work should be abandoned as hopeless--for the present and for the individual worker, at all events. To do it too soon is cowardice; to delay it too long is not admirable perseverance, but blindness to plain providences. To shake off the dust is equivalent to severing all connection. The messenger will not bring away the least thing belonging to the city. But whatever men's unbelief, it does not affect the fact, but it does affect their relation to the fact. The gracious message was at first that the kingdom of God is come nigh unto you; but the last shape or it leaves out' unto you': for rejection of the word cuts off from beneficial share in the word, and the kingdom, when it comes, has no blessing for the unbelieving soul.

The return of the Seventy soon followed their being sent forth. They came back with a childish, surprised joy, and almost seem to have thought that Jesus would be as much astonished and excited as they were with the proof of the power of His name. They had found that they could not only heal the sick, but cast out demons. Jesus' answer is meant to quiet down their excitement by teaching them that He had known what they were doing whilst they were doing it. When did He behold Satan fall from heaven? The context seems to require that it should be at the time when the Seventy were casting out demons. The contest between the personal Source of evil and Jesus was fought out by the principals, not by their subordinates, and it is already victoriously decided in Christ's sight. Therefore, as the sequel of His victory, He enlarges His gifts to His servants, couching the charter in the words of a psalm (Ps. 91.). Nothing can harm the servant without the leave of the Master, and if any evil befall him in his work, the evil in the evil, the poison on the arrow-head, will be wiped off and taken away. But great as are the gifts to the faithful servant, they are less to be rejoiced in than his personal inclusion among the citizens of heaven. Gifts and powers are good, and may legitimately be rejoiced in; but to possess eternal life, and to belong to the mother-city of us all, the New Jerusalem, is better than all gifts and all power!

Neighbours Far Off

And, behold, a certain lawyer stood up, and tempted Him, saying, Master, what shall I do to inherit eternal life? 26. 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 neighbour as thyself. 28. And He said unto him. Thou hast answered right: this do, and thou shalt live. 29. But he. willing to justify himself, said unto Jesus, And who is my neighbour? 30. And Jesus, answering, said, A certain man went down from Jerusalem to Jericho. and fell among thieves. which stripped him of his raiment, and wounded him, and departed, leaving him half dead. 31. And by chance there came down a certain priest that way; and when he saw him, he passed by on the other side. 32. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. 33. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him. 34. And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn. and took care of him. 35. And on the morrow, when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him: and whatsoever thou spendest more, when I come again, I will repay thee. 36. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves! 37. And he said, He that showed mercy on him. Then said Jesus unto him, Go, and do thou likewise.'--Luke 9:25-37.

THE lawyer's first question was intended to tempt' Jesus, which here seems to mean, rather,' to test'; that is, to ascertain His orthodoxy or His ability. Christ walks calmly through the snare, as if not seeing it. His answer is unimpeachably orthodox, and withal just hints in the slightest way that the question was needless, since one so learned in the law knew well enough what were the conditions of inheriting life. The lawyer knows the letter too well to be at a loss what to answer. But it is remarkable that he gives the same combination of two passages which Jesus gives in His last duel with the Pharisees (Matt. 22; Mark 12.). Did Jesus adopt this lawyer's summary?

Or is Luke's narrative condensed, omitting stages by which Jesus led the man to so wise an answer?

Our Lord's rejoinder has a marked tone of authority, which puts the lawyer in his right place. His answer is commended, as by one whose estimate has weight; and his practice is implicitly condemned, as by one who knows, and has a right to judge. This do' is a sharp sword-thrust. It also unites the two loves' as essentially one, by saying This'--not these'--do.' The lawyer feels the prick, and it is his defective practice, not his question, which he seeks to justify.' He did not think that his love to God needed any justification. He had fully done his duty there, but about the other half he was less sure. So he tried to ride off, lawyer-like, on a question of the meaning of words. Who is my neighbour?' is the question answered by the lovely story of the kindly Samaritan.

I. The Main Purpose, Then, Is To Show How Far Off Men May Be, And Yet Be Neighbours.

The lawyer's question, Who is my neighbour?' is turned round the other way in Christ's form of it at the close. It is better to ask Whose neighbour am I?' than' Who is my neighbour?' The lawyer meant by the word a person whom I am bound to love.' He wanted to know how far an obligation extended which he had no mind to recognise an inch farther than he was obliged. Probably he had in his thought the Rabbinical limitations which made it as much duty to' hate thine enemy' as to love thy neighbour.' Probably, too, he accepted the national limitations, which refused to see any neighbours outside the Jewish people.

Neighbourhood,' in his judgment, implied' nearness,' and he wished to know how far off the boundaries of the region included in the command lay. There are a great many of us like him, who think that the obligation is a matter of geography, and that love, like force, is inversely as the square of the distance. A good deal of the so-called virtue of patriotism' is of this spurious sort. But Christ's way of putting the question sweeps all such limitations aside. Who became neighbour to' the wounded man? He who showed mercy on him,' said the lawyer, unwilling to name the Samaritan and by his very reluctance giving the point to his answer which Christ wished to bring out. We are not to love because we are neighbours in any geographical sense, but we become neighbours to the man farthest from us when we love and help him. The relation has nothing to do with proximity. If we prove ourselves neighbours to any man by exercising love to him, then the relation intended by the word is as wide as humanity. We recognise that A. is our neighbour when a throb of pity shoots through our heart, and thereby we become neighbours to him.

The story is not, properly speaking, a parable, or imaginary narrative of something in the physical world intended to be translated into something in the spiritual region, but it is an illustration by an imaginary narrative of the actual virtue in question. Every detail is beautifully adapted to bring out the lesson that the obligation of neighbourly affection has nothing to do with nearness either of race or religion, but is as wide as humanity. The wounded man was probably a Jew, but it is significant that his nationality is not mentioned. He is a certain man,' that is all. The Samaritan did not ask where he was born before he helped him. So Christ teaches us that sorrow and need and sympathy and help are of no nationality.

That lesson is still more strongly taught by making the helper a Samaritan. Perhaps, if Jesus had been speaking in America, he would have made him a negro; or, if in France, a German; or, if in England, a foreigner.' It was a daring stroke to bring the despised name of Samaritan into the story, and one sees what a hard morsel to swallow the lawyer found it, by his unwillingness to name him after all.

The nations have not yet learned the deep, simple truth of this parable. It absolutely forbids all limitations of mercy and help. It makes every man the neighbour of every man. It carries in germ the great truth of the brotherhood of the race. Humanity' is a purely Christian word, and a conception that was never dreamed of before Christ had showed us the unity of mankind. We slowly approximate to the realisation of the teaching of this story, which is oftener a admired than imitated, and perhaps oftenest on the lips of people who obey it least.

II. Another Aspect Of The Parable Is Its Lesson As To The True Manifestations Of Neighbourliness.

The minutely detailed account of the Samaritan's care for the half-dead man is not only graphic, but carries large lessons. Compassionate sentiments are very well. They must come first. The help that is given as a matter of duty, without the outgoing of heart, will be worth little, and soon cease to flow; but the emotion that does not drive the wheels of action, and set to work to stanch the sorrows which cause it to run so easily, is worth still less. It hardens heart, as all feeling unexpressed in action does. If the priest and Levite had gone up to the man, and said, Ah, poor fellow, poor fellow I how sorry we are for you! somebody ought to come and help you,' and so had trudged on their way, they would have been worse than they are painted as being.

The various acts are enumerated as showing the genius of true love. We notice the swift, cool-headed deftness of the man, his having at hand the appliances needed, the business-like way in which he goes about his kindness, his readiness to expend his wine and oil, his willingness to do the surgeon's work, his cheerful giving up of his own beast,' while he plodded along on foot, steadying the wounded man on his ass; his care for him at the inn; his generosity, and withal his prudence, in not leaving a great sum in the host's hands, but just enough to tide over a day or two, and his wise hint that he would audit the accounts when he came back. This man's quick compassion was blended with plenty of shrewdness, and was as practical as the hardest, least compassionate man could have been. There is need for organisation, faculty,' and the like, in the work of loving our neighbour. A thousand pities that sometimes Christian charity and Christian common-sense dissolve partnership. The Samaritan was a man of business, and he did his compassion in a business-like fashion, as we should try to do.

III. The Divorce Between Religion And Neighbourliness.

Another lesson inwrought into the parable is the divorce between religion and neighborliness, as shown in the conduct of the priest and Levite. Jericho was one of the priestly cities, so that there would be frequent travellers on ecclesiastical errands. The priest was' going down' (that is from Jerusalem), so he could not plead a pressing public engagement' at the Temple. The verbal repetition of the description of the conduct of both him and the Levite serves to suggest its commonness. They two did exactly the same thing, and so would twenty or two hundred ordinary passers by. They saw the man lying in a pool of blood, and they made a wide circuit, and, even in the face of such a sight, went on their way. Probably they said to themselves, Robbers again; the sooner we get past this dangerous bit, the better.' We see that they were heartless, but they did not see it. We do the same thing ourselves, and do not see that we do; for who of us has not known of many miseries which we could have done something to stanch, and have left untouched because our hearts were unaffected? The world would be a changed place if every Christian attended to the sorrows that are plain before him.

Let professing Christians especially last the solemn lesson that there does lie in their very religion the possibility of their being culpably unconcerned about some of the world's wounds, and that, if their love to God does not find a field for its manifestation in active love to man, worship in the Temple will be mockery. Philanthropy is, in our days, often substituted for religion. The service of man has been put forward as the only real service of God. But philanthropic unbelievers and unphilanthropic believers are equally monstrosities. What God hath joined let not man put asunder. That simple and,' which couples the two great commandments, expresses their indissoluble connection. Well for us if in our practice they are blended in one!

It is not spiritualising this narrative when we say that Jesus is Himself the great pattern of the swift compassion and effectual helpfulness which it sets forth. Many unwise attempts have been made to tack on spiritual meanings to the story. These are as irreverent as destructive of its beauty and significance. But to say that Christ is the perfect example of that love to every man which the narrative portrays, has nothing in common with these fancies. It is only when we have found in Him the pity and the healing which we need, that we shall go forth into the world with love as wide as His.

MHCC: Luk 10:1-16

Christ sent the seventy disciples, two and two, that they might strengthen and encourage one another. The ministry of the gospel calls men to receive Christ as a Prince and a Saviour; and he will surely come in the power of his Spirit to all places whither he sends his faithful servants. But the doom of those who receive the grace of God in vain, will be very fearful Those who despise the faithful ministers of Christ, who think meanly of them, and look scornfully upon them, will be reckoned as despisers of God and Christ.

MHCC: Luk 10:17-24

All our victories over Satan, are obtained by power derived from Jesus Christ, and he must have all the praise. But let us beware of spiritual pride, which has been the destruction of many. Our Lord rejoiced at the prospect of the salvation of many souls. It was fit that particular notice should be taken of that hour of joy; there were few such, for He was a man of sorrows: in that hour in which he saw Satan fall, and heard of the good success of his ministers, in that hour he rejoiced. He has ever resisted the proud, and given grace to the humble. The more simply dependent we are on the teaching, help, and blessing of the Son of God, the more we shall know both of the Father and of the Son; the more blessed we shall be in seeing the glory, and hearing the words of the Divine Saviour; and the more useful we shall be made in promoting his cause.

MHCC: Luk 10:25-37

If we speak of eternal life, and the way to it, in a careless manner, we take the name of God in vain. No one will ever love God and his neighbour with any measure of pure, spiritual love, who is not made a partaker of converting grace. But the proud heart of man strives hard against these convictions. Christ gave an instance of a poor Jew in distress, relieved by a good Samaritan. This poor man fell among thieves, who left him about to die of his wounds. He was slighted by those who should have been his friends, and was cared for by a stranger, a Samaritan, of the nation which the Jews most despised and detested, and would have no dealings with. It is lamentable to observe how selfishness governs all ranks; how many excuses men will make to avoid trouble or expense in relieving others. But the true Christian has the law of love written in his heart. The Spirit of Christ dwells in him; Christ's image is renewed in his soul. The parable is a beautiful explanation of the law of loving our neighbour as ourselves, without regard to nation, party, or any other distinction. It also sets forth the kindness and love of God our Saviour toward sinful, miserable men. We were like this poor, distressed traveller. Satan, our enemy, has robbed us, and wounded us: such is the mischief sin has done us. The blessed Jesus had compassion on us. The believer considers that Jesus loved him, and gave his life for him, when an enemy and a rebel; and having shown him mercy, he bids him go and do likewise. It is the duty of us all, in our places, and according to our ability, to succour, help, and relieve all that are in distress and necessity.

Matthew Henry: Luk 10:1-16

We have here the sending forth of seventy disciples, two and two, into divers parts of the country, to preach the gospel, and to work miracles in those places which Christ himself designed to visit, to make way for his entertainment. This is not taken notice of by the other evangelists: but the instructions here given them are much the same with those given to the twelve. Observe,

I. Their number: they were seventy. As in the choice of twelve apostles Christ had an eye to the twelve patriarchs, the twelve tribes, and the twelve princes of those tribes, so here he seems to have an eye to the seventy elders of Israel. So many went up with Moses and Aaron to the mount, and saw the glory of the God of Israel (Exo 24:1, Exo 24:9), and so many were afterwards chosen to assist Moses in the government, in order to which the Spirit of prophecy came unto them, Num 11:24, Num 11:25. The twelve wells of water and the seventy palm-trees that were at Elim were a figure of the twelve apostles and the seventy disciples, Exo 15:27. They were seventy elders of the Jews that were employed by Ptolemy king of Egypt in turning the Old Testament into Greek, whose translation is thence called the Septuagint. The great sanhedrim consisted of this number. Now,

1. We are glad to find that Christ had so many followers fit to be sent forth; his labour was not altogether in vain, though he met with much opposition. Note, Christ's interest is a growing interest, and his followers, like Israel in Egypt, though afflicted shall multiply. These seventy, though they did not attend him so closely and constantly as the twelve did, were nevertheless the constant hearers of his doctrine, and witnesses of his miracles, and believed in him. Those three mentioned in the close of the foregoing chapter might have been of these seventy, if they would have applied themselves in good earnest to their business. These seventy are those of whom Peter speaks as " the men who companied with us all the time that the Lord Jesus went in and out among us, "and were part of the one hundred and twenty there spoken of, Act 1:15, Act 1:21. Many of those that were the companions of the apostles, whom we read of in the Acts and the Epistles, we may suppose, were of these seventy disciples.

2. We are glad to find there was work for so many ministers, hearers for so many preachers: thus the grain of mustard-seed began to grow, and the savour of the leaven to diffuse itself in the meal, in order to the leavening of the whole.

II. Their work and business: He sent them two and two, that they might strengthen and encourage one another. If one fall, the other will help to raise him up. He sent them, not to all the cities of Israel, as he did the twelve, but only to every city and place whither he himself would come (Luk 10:1), as his harbingers; and we must suppose, though it is not recorded, that Christ soon after went to all those places whither he now sent them, though he could stay but a little while in a place. Two things they were ordered to do, the same that Christ did wherever he came: - 1. They must heal the sick (Luk 10:9), heal them in the name of Jesus, which would make people long to see this Jesus, and ready to entertain him whose name was so powerful. 2. They must publish the approach of the kingdom of God, its approach to them: "Tell them this, The kingdom of God is come nigh to you, and you now stand fair for an admission into it, if you will but look about you. Now is the day of your visitation, know and understand it."It is good to be made sensible of our advantages and opportunities, that we may lay hold of them. When the kingdom of God comes nigh us, it concerns us to go forth to meet it.

III. The instructions he gives them.

1. They must set out with prayer (Luk 10:2); and, in prayer, (1.) They must be duly affected with the necessities of the souls of men, which called for their help. They must look about, and see how great the harvest was, what abundance of people there were that wanted to have the gospel preached to them and were willing to receive it, nay, that had at this time their expectations raised of the coming of the Messiah and of his kingdom. There was corn ready to shed and be lost for want of hands to gather it in. Note, Ministers should apply themselves to their work under a deep concern for precious souls, looking upon them as the riches of this world, which ought to be secured for Christ. They must likewise be concerned that the labourers were so few. The Jewish teachers were indeed many, but they were not labourers; they did not gather in souls to God's kingdom, but to their own interest and party. Note, Those that are good ministers themselves wish that there were more good ministers, for there is work for more. It is common for tradesmen not to care how few there are of their own trade; but Christ would have the labourers in his vineyard reckon it a matter of complaint when the labourers are few. (2.) They must earnestly desire to receive their mission from God, that he would send them forth as labourers into his harvest who is the Lord of the harvest, and that he would send others forth; for, if God send them forth, they may hope he will go along with them and give them success. Let them therefore say, as the prophet (Isa 6:8), Here I am, send me. It is desirable to receive our commission from God, and then we may go on boldly.

2. They must set out with an expectation of trouble and persecution: " Behold, I send you forth as lambs among wolves; but go your ways, and resolve to make the best of it. Your enemies will be as wolves, bloody and cruel, and ready to pull you to pieces; in their threatenings and revilings, they will be as howling wolves to terrify you; in their persecutions of you, they will be as ravening wolves to tear you. But you must be as lambs, peaceable and patient, though made an easy prey of."It would have been very hard thus to be sent forth as sheep among wolves, if he had not endued them with his spirit and courage.

3. They must not encumber themselves with a load of provisions, as if they were going a long voyage, but depend upon God and their friends to provide what was convenient for them: "Carry neither a purse for money, nor a scrip or knapsack for clothes or victuals, nor new shoes (as before to the twelve, Luk 9:3); and salute no man by the way. "This command Elisha gave to his servant, when he sent him to see the Shunamite's dead child, 2Ki 4:29. Not that Christ would have his ministers to be rude, morose, and unmannerly; but, (1.) They must go as men in haste, that had their particular places assigned them, where they must deliver their message, and in their way directly to those places must not hinder or retard themselves with needless ceremonies or compliments. (2.) They must go as men of business, business that relates to another world, which they must be intent in, and intent upon, and therefore must not entangle themselves with conversation about secular affairs. Minister verbi est; hoc age - You are a minister of the word; attend to your office. (3.) They must go as serious men, and men in sorrow. It was the custom of mourners, during the first seven days of their mourning, not to salute any, Job 2:13. Christ was a man of sorrows and acquainted with grief; and it was fit that by this and other signs his messengers should resemble him, and likewise show themselves affected with the calamities of mankind which they came to relieve, and touched with a feeling of them.

4. They must show, not only their goodwill, but God's good-will, to all to whom they came, and leave the issue and success to him that knows the heart, Luk 10:5, Luk 10:6.

(1.) The charge given them was, Whatsoever house they entered into, they must say, Peace be to this house. Here, [1.] They are supposed to enter into private houses; for, being not admitted into the synagogues, they were forced to preach where they could have liberty. And, as their public preaching was driven into houses, so thither they carried it. Like their Master, wherever they visited, they preached from house to house, Act 5:42; Act 20:20. Christ's church was at first very much a church in the house. [2.] They are instructed to say, " Peace be to this house, to all under this roof, to this family, and to all that belong to it." Peace be to you was the common form of salutation among the Jews. They must not use it in formality, according to custom, to those they met on the way, because they must use it with solemnity to those whose houses they entered into: " Salute no man by the way in compliment, but to those into whose house ye enter, say, Peace be to you, with seriousness and in reality; for this is intended to be more than a compliment."Christ's ministers go into all the world, to say, in Christ's name, Peace be to you. First, We are to propose peace to all, to preach peace by Jesus Christ, to proclaim the gospel of peace, the covenant of peace, peace on earth, and to invite the children of men to come and take the benefit of it. Secondly, We are to pray for peace to all. We must earnestly desire the salvation of the souls of those we preach to, and offer up those desires to God in prayer; and it may be well to let them know that we do thus pray for them, and bless them in the name of the Lord.

(2.) The success was to be different, according to the different dispositions of those whom they preached to and prayed for. According as the inhabitants were sons of peace or not, so their peace should or should not rest upon the house. Recipitur ad modum recipientis - The quality of the receiver determines the nature of the reception. [1.] "You will meet with some that are the sons of peace, that by the operations of divine grace, pursuant to the designations of the divine counsel, are ready to admit the word of the gospel in the light and love of it, and have their hearts made as soft wax to receive the impressions of it. Those are qualified to receive the comforts of the gospel in whom there is a good work of grace wrought. And, as to those, your peace shall find them out and rest upon them; your prayers for them shall be heard, the promises of the gospel shall be confirmed to them, the privileges of it conferred on them, and the fruit of both shall remain and continue with them - a good part that shall not be taken away. "[2.] "You will meet with others that are no ways disposed to hear or heed your message, whole houses that have not one son of peace in them."Now it is certain that our peace shall not come upon them, they have no part nor lot in the matter; the blessing that rests upon the sons of peace shall never come upon the sons of Belial, nor can any expect the blessings of the covenant that will not come under the bonds of it. But it shall return to us again; that is, we shall have the comfort of having done our duty to God and discharged our trust. Our prayers like David's shall return into our own bosom (Psa 35:13) and we shall have commission to go on in the work. Our peace shall return to us again, not only to be enjoyed by ourselves, but to be communicated to others, to the next we meet with, them that are sons of peace.

5. They must receive the kindnesses of those that should entertain them and bid them welcome, Luk 10:7, Luk 10:8. "Those that receive the gospel will receive you that preach it, and give you entertainment; you must not think to raise estates, but you may depend upon a subsistence; and,"(1.) "Be not shy; do not suspect our welcome, nor be afraid of being troublesome, but eat and drink heartily such things as they give; for, whatever kindness they show you, it is but a small return for the kindness you do them in bringing the glad tidings of peace. You will deserve it, for the labourer is worthy of his hire, the labourer in the work of the ministry is so, if he be indeed a labourer; and it is not an act of charity, but of justice, in those who are taught in the word to communicate to those that teach them "(2.) "Be not nice and curious in your diet: Eat and drink such things as they give (Luk 10:7), such things as are set before you, Luk 10:8. Be thankful for plain food, and do not find fault, though it be not dressed according to art."It ill becomes Christ's disciples to be desirous of dainties. As he has not tied them up to the Pharisees' superstitious fasts, so he has not allowed the luxurious feasts of the Epicureans. Probably, Christ here refers to the traditions of the elders about their meat which were so many that those who observed them were extremely critical, you could hardly set a dish of meat before them, but there was some scruple or other concerning it; but Christ would not have them to regard those things, but eat what was given them, asking no question for conscience' sake.

6. They must denounce the judgments of God against those who should reject them and their message: "If you enter into a city, and they do not receive you, if there be none there disposed to hearken to your doctrine, leave them, Luk 10:10. If they will not give you welcome into their houses, do you give them warning in their streets."He orders them to (Luk 9:5) do as he had ordered the apostles to do: "Say to them, not with rage, or scorn, or resentment, but with compassion to their poor perishing souls, and a holy dread of the ruin which they are bringing upon themselves, Even the dust of your city, which cleaveth on us, we do wipe off against you, Luk 10:11. From them do not receive any kindnesses at all, be not beholden to them. It cost that prophet of the Lord dear who accepted a meal's meat with a prophet in Bethel, 1Ki 13:21, 1Ki 13:22. Tell them that you will not carry with you the dust of their city; let them take it to themselves, for dust they are. "It shall be a witness for Christ's messengers that they had been there according to their Master's order; tender and refusal were a discharge of their trust. But it shall be a witness against the recusants that they would not give Christ's messengers any entertainment, no, not so much as water to wash their feet with, but they were forced to wipe off the dust. "But tell them plainly, and bid them be sure of it, The kingdom of God is come nigh to you. Here is a fair offer made you; if you have not the benefit of it, it is your own fault. The gospel is brought to your doors; if you shut your doors against it, your blood is upon your own head. Now that the kingdom of God is come nigh to you, if you will not come up to it, and come into it, your sin will be inexcusable, and your condemnation intolerable."Note, The fairer offers we have of grace and life by Christ, the more we shall have to answer for another day, if we slight these offers: It shall be more tolerable for Sodom than for that city, Luk 10:12. The Sodomites indeed rejected the warning given them by Lot; but rejecting the gospel is a more heinous crime, and will be punished accordingly in that day. He means the day of judgment (Luk 10:14), but calls it, by way of emphasis, that day, because it is the last and great day, the day when we must account for all the days of time, and have our state determined for the days of eternity.

Upon this occasion, the evangelist repeats,

(1.) The particular doom of those cities wherein most of Christ's mighty works were done, which we had, Mat 11:20, etc. Chorazin, Bethsaida, and Capernaum, all bordering upon the sea of Galilee, where Christ was most conversant, are the places here mentioned. [1.] They enjoyed greater privileges. Christ's mighty works were done in them, and they were all gracious works, works of mercy. They were hereby exalted to heaven, not only dignified and honoured, but put into a fair way of being happy; they were brought as near heaven as external means could bring them. [2.] God's design in favouring them thus was to bring them to repentance and reformation of life, to sit in sackcloth and ashes, both in humiliation for the sins they had committed, and in humility and a meek subjection to God's government. [3.] Their frustrating this design, and their receiving the grace of God therein in vain. It is implied that they repented not; they were not wrought upon by all the miracles of Christ to think the better of him, or the worse of sin; they did not bring forth fruits agreeable to the advantages they enjoyed. [4.] There was reason to think, morally speaking, that, if Christ had gone to Tyre and Sidon, Gentile cities, and had preached the same doctrine to them and wrought the same miracles among them that he did in these cities of Israel, they would have repented long ago, so speedy would their repentance have been, and that in sackcloth and ashes, so deep would it have been. Now to understand the wisdom of God, in giving the means of grace to those who would not improve them, and denying them to those that would, we must wait for the great day of discovery. [5.] The doom of those who thus receive the grace of God in vain will be very fearful. They that were thus exalted, not making use of their elevation, will be thrust down to hell, thrust down with disgrace and dishonour. They will thrust in to get into heaven, in the crowd of professors, but in vain; they shall be thrust down, to their everlasting grief and disappointment, into the lowest hell, and hell will be hell indeed to them. [6.] In the day of judgment Tyre and Sidon will fare better, and it will be more tolerable for them than for these cities.

(2.) The general rule which Christ would go by, as to those to whom he sent his ministers: He will reckon himself treated according as they treated his ministers, Luk 10:16. What is done to the ambassador is done, as it were, to the prince that sends him. [1.] " He that hearest you, and regardeth what you say, heareth me, and herein doeth me honour. But,"[2.] "He that despiseth you doth in effect despise me, and shall be reckoned with as having put an affront upon me; nay, he despiseth him that sent me. "Note, Those who contemn the Christian religion do in effect put a slight upon natural religion, which it is perfective of. And they who despise the faithful ministers of Christ, who, though they do not hate and persecute them, yet think meanly of them, look scornfully upon them, and turn their backs upon their ministry, will be reckoned with as despisers of God and Christ.

Matthew Henry: Luk 10:17-24

Christ sent forth the seventy disciples as he was going up to Jerusalem to the feast of tabernacles, when he went up, not openly, but as it were in secret (Joh 7:10), having sent abroad so great a part of his ordinary retinue; and Dr. Lightfoot thinks it was before his return from that feast, and while he was yet at Jerusalem, or Bethany, which was hard by (for there he was, Luk 10:38), that they, or at least some of them, returned to him. Now here we are told,

1. What account they gave him of the success of their expedition: They returned again with joy (Luk 10:17); not complaining of the fatigue of their journeys, nor of the opposition and discouragement they met with, but rejoicing in their success, especially in casting out unclean spirits: Lord, even the devils are subject unto us through thy name. Though only the healing of the sick was mentioned in their commission (Luk 10:19), yet no doubt the casting out of devils was included, and in this they had wonderful success. 1. They give Christ the glory of this: It is through thy name. Note, all our victories over Satan are obtained by power derived from Jesus Christ. We must in his name enter the lists with our spiritual enemies, and, whatever advantages we gain, he must have all the praise; if the work be done in his name, the honour is due to his name. 2. They entertain themselves with the comfort of it; they speak of it with an air of exultation: Even the devils, those potent enemies, are subject to us. Note, the saints have no greater joy or satisfaction in any of their triumphs than in those over Satan. If devils are subject to us, what can stand before us?

II. What acceptance they found with him, and how he received this account.

1. He confirmed what they said, as agreeing with his own observation (Luk 10:18): "My heart and eye went along with you; I took notice of the success you had, and I saw Satan fall as lightning from heaven. "Note, Satan and his kingdom fell before the preaching of the gospel. "I see how it is,"saith Christ, "as you get ground the devil loseth ground."He falls as lightning falls from heaven, so suddenly, so irrecoverably, so visibly, that all may perceive it, and say, "See how Satan's kingdom totters, see how it tumbles."They triumphed in casting devils out of the bodies of people; but Christ sees and rejoices in the fall of the devil from the interest he has in the souls of men, which is called his power in high places, Eph 6:12. He foresees this to be but an earnest of what should now be shortly done and was already begun - the destroying of Satan's kingdom in the world by the extirpating of idolatry and the turning of the nations to the faith of Christ. Satan falls from heaven when he falls from the throne in men's hearts, Act 26:18. And Christ foresaw that the preaching of the gospel, which would fly like lightning through the world, would wherever it went pull down Satan's kingdom. Now is the prince of this world cast out. Some have given another sense of this, as looking back to the fall of the angels, and designed for a caution to these disciples, lest their success should puff them up with pride: "I saw angels turned into devils by pride: that was the sin for which Satan was cast down from heaven, where he had been an angel of light I saw it, and give you an intimation of it lest you, being lifted up with pride should fall into that condemnation of the devil, who fell by pride,"1Ti 3:6.

2. He repeated, ratified, and enlarged their commission: Behold I give you power to tread on serpents, Luk 10:19. Note, To him that hath, and useth well what he hath, more shall be given. They had employed their power vigorously against Satan, and now Christ entrusts them with greater power. (1.) An offensive power, power to tread on serpents and scorpions, devils and malignant spirits, the old serpent: "You shall bruise their heads in my name,"according to the first promise, Gen 3:15. Come, set your feet on the necks of these enemies; you shall tread upon these lions and adders wherever you meet with them; you shall trample them under foot, Psa 91:13. You shall tread upon all the power of the enemy, and the kingdom of the Messiah shall be every where set up upon the ruins of the devil's kingdom. As the devils have now been subject to you, so they shall still be. (2.) A defensive power: " Nothing shall by any means hurt you; not serpents nor scorpions, if you should be chastised with them or thrown into prisons and dungeons among them; you shall be unhurt by the most venomous creatures,"as St. Paul was (Act 28:5), and as is promised in Mar 16:18. "If wicked men be as serpents to you, and you dwell among those scorpions (as Eze 2:6), you may despise their rage, and tread upon it; it need not disturb you, for they have no power against you but what is given them from above; they may hiss, but they cannot hurt. "You may play upon the hole of the asp, for death itself shall not hurt nor destroy, Isa 11:8, Isa 11:9; Isa 25:8.

3. He directed them to turn their joy into the right channel (Luk 10:20): " Notwithstanding in this rejoice not, that the spirits are subject unto you, that they have been so, and shall be still so. Do not rejoice in this merely as it is your honour, and a confirmation of your mission, and as it sets you a degree above other good people; do not rejoice in this only, or in this chiefly, but rather rejoice because your names are written in heaven, because you are chosen of God to eternal life, and are the children of God through faith."Christ, who knew the counsels of God, could tell them that their names were written in heaven, for it is the Lamb's book of life that they are written in. All believers are through grace, entitled to the inheritance of sons, and have received the adoption of sons, and the Spirit of adoption, which is the earnest of that inheritance and so are enrolled among his family; now this is matter of joy, greater joy than casting out devils. Note, Power to become the children of God is to be valued more than a power to work miracles; for we read of those who did in Christ's name cast out devils, as Judas did, and yet will be disowned by Christ in the great day. But they whose names are written in heaven shall never perish; they are Christ's sheep, to whom he will give eternal life. Saving graces are more to be rejoiced in than spiritual gifts; holy love is a more excellent way than speaking with tongues.

4. He offered up a solemn thanksgiving to his Father, for employing such mean people as his disciples were in such high and honourable service, Luk 10:21, Luk 10:22. This we had before (Mat 11:25-27), only here it is prefixed that in that hour Jesus rejoiced. It was fit that particular notice should be taken of that hour, because there were so few such, for he was a man of sorrows. In that hour in which he saw Satan fall, and heard of the good success of his ministers, in that hour he rejoiced. Note, Nothing rejoices the heart of the Lord Jesus so much as the progress of the gospel, and its getting ground of Satan, by the conversion of souls to Christ. Christ's joy was a solid substantial joy, an inward joy: he rejoiced in spirit; but his joy, like deep waters, made no noise; it was a joy that a stranger did not intermeddle with. Before he applied himself to thank his Father, he stirred up himself to rejoice; for, as thankful praise is the genuine language of holy joy, so holy joy is the root and spring of thankful praise. Two things he gives thanks for: -

(1.) For what was revealed by the Father through the Son: I thank thee, O Father, Lord of heaven and earth, Luk 10:21. In all our adorations of God, we must have an eye to him, both as the Maker of heaven and earth and as the Father of our Lord Jesus Christ, and in him our Father. Now that which he gives thanks for is, [1.] That the counsels of God concerning man's reconciliation to himself were revealed to some of the children of men, who might be fit also to teach others, and it is God that by his Son has spoken these things to us and by his Spirit has revealed them in us; he has revealed that which had been kept secret from the beginning of the world. [2.] That they were revealed to babes, to those who were of mean parts and capacities, whose extraction and education had nothing in them promising, who were but children in understanding, till God by his Spirit elevated their faculties, and furnished them with this knowledge, and an ability to communicate it. We have reason to thank God, not so much for the honour he has hereby put upon babes, as for the honour he has hereby done himself in perfecting strength out of weakness. [3.] That, at the same time when he revealed them unto babes, he hid them from the wise and prudent, the Gentile philosophers, the Jewish rabbin. He did not reveal the things of the gospel to them, nor employ them in preaching up his kingdom. Thanks be to God that the apostles were not fetched from their schools; for, First, they would have been apt to mingle their notions with the doctrine of Christ, which would have corrupted it, as afterwards it proved. For Christianity was much corrupted by the Platonic philosophy in the first ages of it, by the Peripatetic in its latter ages, and by the Judaizing teachers at the first planting of it. Secondly, If rabbin and philosophers had been made apostles, the success of the gospel would have been ascribed to their learning and wit and the force of their reasonings and eloquence; and therefore they must not be employed, lest they should have taken too much to themselves, and others should have attributed too much to them. They were passed by for the same reason that Gideon's army was reduced: The people are yet too many, Jdg 7:4. Paul indeed was bred a scholar among the wise and prudent; but he became a babe when he became an apostle, and laid aside the enticing words of man's wisdom, forgot them all, and made neither show nor use of any other knowledge than that of Christ and him crucified, 1Co 2:2, 1Co 2:4. [4.] That God herein acted by way of sovereignty: Even so, Father, for so it seemed good in thy sight. If God gives his grace and the knowledge of his son to some that are less likely, and does not give it to others whom we should think better able to deliver it with advantage, this must satisfy: so it pleases God, whose thoughts are infinitely above ours. He chooses to entrust the dispensing of his gospel in the hands of those who with a divine energy will give it the setting on, rather than in theirs who with human art will give it the setting off.

(2.) For what was secret between the Father and the Son, Luk 10:22. [1.] The vast confidence that the Father puts in the Son: All things are delivered to me of my Father, all wisdom and knowledge, all power and authority, all the grace and comfort which are intended for the chosen remnant; it is all delivered into the hands of the Lord Jesus; in him all fulness must dwell, and from him it must be derived: he is the great trustee that manages all the concerns of God's kingdom. [2.] The good understanding that there is between the Father and the Son, and their mutual consciousness, such as no creature can be admitted to: No man knows who the Son is, nor what his mind is, but the Father, who possessed him in the beginning of his ways, before his works of old (Pro 8:22), nor who the Father is, and what his counsels are, but the Son, who lay in his bosom from eternity, was by him as one brought up with him, and was daily his delight (Pro 8:30), and he to whom the Son by the Spirit will reveal him. The gospel is the revelation of Jesus Christ, to him we owe all the discoveries made to us of the will of God for our salvation; and here he speaks of being entrusted with it as that which was a great pleasure to himself and for which he was very thankful to his Father.

5. He told his disciples how well it was for them that they had these things revealed to them, Luk 10:23, Luk 10:24. Having addressed himself to his Father, he turned to his disciples, designing to make them sensible how much it was for their happiness, as well as for the glory and honour of God, that they knew the mysteries of the kingdom and were employed to lead others into the knowledge of them, considering, (1.) What a step it is towards something better. Though the bare knowledge of these things is not saving, yet it puts us in the way of salvation: Blessed are the eyes which see the things which we see. God therein blesseth them, and, if it be not their own fault it will be an eternal blessedness to them. (2.) What a step it is above those that went before them, even the greatest saints, and those that were most the favourites of Heaven: " Many prophets and righteous men "(so it is in Mat 13:17), many prophets and kings (so it is here), "have desired to see and hear those things which you are daily and intimately conversant with, and have not seen and heard them."The honour and happiness of the New Testament saints far exceed those even of the prophets and kings of the Old Testament, though they also were highly favoured. The general ideas which the Old Testament saints had, according to the intimations given them, of the graces and glories of the Messiah's kingdom, made them wish a thousand times that their lot had been reserved for those blessed days, and that they might see the substance of those things of which they had faint shadows. Note, The consideration of the great advantages which we have in the New Testament light, above what they had who lived in Old Testament times, should awaken our diligence in the improvement of it; for, if it do not, it will aggravate our condemnation for the non-improvement of it.

Matthew Henry: Luk 10:25-37

We have here Christ's discourse with a lawyer about some points of conscience, which we are all concerned to be rightly informed in and are so here from Christ though the questions were proposed with no good intention.

I. We are concerned to know what that good is which we should do in this life, in order to our attaining eternal life. A question to this purport was proposed to our Saviour by a certain lawyer, or scribe, only with a design to try him, not with a desire to be instructed by him, Luk 10:25. The lawyer stood up, and asked him, Master, what shall I do to inherit eternal life? If Christ had any thing peculiar to prescribe, by this question he would get it out of him, and perhaps expose him for it; if not, he would expose his doctrine as needless, since it would give no other direction for obtaining happiness than what they had already received; or, perhaps, he had no malicious design against Christ, as some of the scribes had, only he was willing to have a little talk with him, just as people go to church to hear what the minister will say. This was a good question: What shall I do to inherit eternal life? But it lost all its goodness when it was proposed with an ill design, or a very mean one. Note, It is not enough to speak of the things of God, and to enquire about them, but we must do it with a suitable concern. If we speak of eternal life, and the way to it, in a careless manner, merely as matter of discourse, especially as matter of dispute, we do but take the name of God in vain, as the lawyer here did. Now this question being started, observe,

1. How Christ turned him over to the divine law, and bade him follow the direction of that. Though he knew the thoughts and intents of his heart, he did not answer him according to the folly of that, but according to the wisdom and goodness of the question he asked. He answered him with a question: What is written in the law? How readest thou? Luk 10:26. He came to catechize Christ, and to know him; but Christ will catechize him, and make him know himself. He talks to him as a lawyer, as one conversant in the law: the studies of his profession would inform him; let him practise according to his knowledge, and he should not come short of eternal life. Note, It will be of great use to us, in our way to heaven, to consider what is written in the law, and what we read there. We must have recourse to our bibles, to the law, as it is now in the hand of Christ and walk in the way that is shown us there. It is a great mercy that we have the law written, that we have it thereby reduced to certainty, and that thereby it is capable of spreading the further, and lasting the longer. Having it written, it is our duty to read it, to read it with understanding, and to treasure up what we read, so that when there is occasion, we may be able to tell what is written in the law, and how we read. To this we must appeal; by this we must try doctrines and end disputes; this must be our oracle, our touchstone, our rule, our guide. What is written in the law? How do we read? if there be light in us, it will have regard to this light.

2. What a good account he gave of the law, of the principal commandments of the law, to the observance of which we must bind ourselves if we would inherit eternal life. He did not, like a Pharisee, refer himself to the tradition of the elders, but, like a good textuary, fastened upon the two first and great commandments of the law, as those which he thought must be most strictly observed in order to the obtaining of eternal life, and which included all the rest, Luk 10:27. (1.) We must love God with all our hearts, must look upon him as the best of beings, in himself most amiable, and infinitely perfect and excellent; as one whom we lie under the greatest obligations to, both in gratitude and interest. We must prize him, and value ourselves by our elation to him; must please ourselves in him, and devote ourselves entirely to him. Our love to him must be sincere, hearty, and fervent; it must be a superlative love, a love that is as strong as death, but an intelligent love, and such as we can give a good account of the grounds and reasons of. It must be an entire love; he must have our whole souls, and must be served with all that is within us. We must love nothing besides him, but what we love for him and in subordination to him. (2.) We must love our neighbours as ourselves, which we shall easily do, if we, as we ought to do, love God better than ourselves. We must wish well to all and ill to none; must do all the good we can in the world and no hurt, and must fix it as a rule to ourselves to do to others as we would they should do to us; and this is to love our neighbour as ourselves.

3. Christ's approbation of what he said, Luk 10:28. Though he came to tempt him, yet what he said that was good Christ commended: Thou hast answered right. Christ himself fastened upon these as the two great commandments of the law (Mat 22:37): both sides agreed in this. Those who do well shall have praise of the same, and so should those have that speak well. So far is right; but he hardest part of this work yet remains: " This do, and thou shalt live; thou shalt inherit eternal life. "

4. His care to avoid the conviction which was now ready to fasten upon him. When Christ said, This do, and thou shalt live, he began to be aware that Christ intended to draw from him an acknowledgment that he had not done this, and therefore an enquiry what he should do, which way he should look, to get his sins pardoned; an acknowledgment also that he could not do this perfectly for the future by any strength of his own, and therefore an enquiry which way he might fetch in strength to enable him to do it: but he was willing to justify himself, and therefore cared not for carrying on that discourse, but saith, in effect, as another did (Mat 19:20), All these things have I kept from my youth up. Note, Many ask good questions with a design rather to justify themselves than to inform themselves, rather proudly to show what is good in them than humbly to see what is bad in them.

II. We are concerned to know who is our neighbour, whom by the second great commandment we are obliged to love. This is another of this lawyer's queries, which he started only that he might drop the former, lest Christ should have forced him, in the prosecution of it, to condemn himself, when he was resolved to justify himself. As to loving God, he was willing to say no more of it; but, as to his neighbour, he was sure that there he had come up to the rule, for he had always been very kind and respectful to all about him. Now observe,

1. What was the corrupt notion of the Jewish teachers in this matter. Dr. Lightfoot quotes their own words to this purport: "Where he saith, Thou shalt love thy neighbour, he excepts all Gentiles, for they are not our neighbours, but those only that are of our own nation and religion."They would not put an Israelite to death for killing a Gentile, for he was not his neighbour: they indeed say that they ought not to kill a Gentile whom they were not at war with; but, if they saw a Gentile in danger of death, they thought themselves under no obligation to help to save his life. Such wicked inferences did they draw from that holy covenant of peculiarity by which God had distinguished them, and by abusing it thus they had forfeited it; God justly took the forfeiture, and transferred covenant-favours to the Gentile world, to whom they brutishly denied common favours.

2. How Christ corrected this inhuman notion, and showed, by a parable, that whomsoever we have need to receive kindness fRom. and find ready to show us the kindness we need, we cannot but look upon as our neighbour; and therefore ought to look upon all those as such who need our kindness, and to show them kindness accordingly, though they be not of our own nation and religion. Now observe,

(1.) The parable itself, which represents to us a poor Jew in distressed circumstances, succoured and relieved by a good Samaritan. Let us see here,

[1.] How he was abused by his enemies. The honest man was traveling peaceably upon his lawful business in the road, and it was a great road that led from Jerusalem to Jericho, Luk 10:30. The mentioning of those places intimates that it was matter of fact, and not a parable; probably it happened lately, just as it is here related. The occurrences of Providence would yield us many good instructions, if we would carefully observe and improve them, and would be equivalent to parables framed on purpose for instruction, and be more affecting. This poor man fell among thieves. Whether they were Arabians, plunderers, that lived by spoil, or some profligate wretches of his own nation, or some of the Roman soldiers, who, notwithstanding the strict discipline of their army, did this villany, does not appear; but they were very barbarous; they not only took his money, but stripped him of his clothes, and, that he might not be able to pursue them, or only to gratify a cruel disposition (for otherwise what profit was there in his blood? ) they wounded him, and left him half dead, ready to die of his wounds. We may here conceive a just indignation at highwaymen, that have divested themselves of all humanity, and are as natural brute beasts, beasts of prey, made to be taken and destroyed; and at the same time we cannot but think with compassion on those that fall into the hands of such wicked and unreasonable men, and be ready, when it is in our power, to help them. What reason have we to thank God for our preservation from perils by robbers!

[2.] How he was slighted by those who should have been his friends, who were not only men of his own nation and religion, but one a priest and the other a Levite, men of a public character and station; nay, they were men of professed sanctity, whose offices obliged them to tenderness and compassion (Heb 5:2), who ought to have taught others their duty in such a case as this, which was to deliver them that were drawn unto death; yet they would not themselves do it. Dr. Lightfoot tells us that many of the courses of the priests had their residence in Jericho, and thence came up to Jerusalem, when it was their turn to officiate there, and so back again, which occasioned abundance of passing and repassing of priests that way, and Levites their attendants. They came this way, and saw the poor wounded man. It is probable that they heard his groans, and could not but perceive that if he were not helped he must quickly perish. The Levite not only saw him, but came and looked on him Luk 10:32. But they passed by on the other side; when they saw his case, they got as far off him as ever they could, as if they would have had a pretence to say, Behold, we knew it not. It is sad when those who should be examples of charity are prodigies of cruelty, and when those who should by displaying the mercies of God, open the bowels of compassion in others, shut up their own.

[3.] How he was succoured and relieved by a stranger, a certain Samaritan, of that nation which of all others the Jews most despised and detested and would have no dealings with. This man had some humanity in him, Luk 10:33. The priest had his heart hardened against one of his own people, but the Samaritan had his opened towards one of another people. When he saw him he had compassion on him, and never took into consideration what country he was of. Though he was a Jew, he was a man, and a man in misery, and the Samaritan has learned to honour all men; he knows not how soon this poor man's case may be his own, and therefore pities him, as he himself would desire and expect to be pitied in the like case. That such great love should be found in a Samaritan was perhaps thought as wonderful as that great faith which Christ admired in a Roman, and in a woman of Canaan; but really it was not so, for pity is the work of a man, but faith is the work of divine grace. The compassion of this Samaritan was not an idle compassion; he did not think it enough to say, "Be healed, be helped"(Jam 2:16); but, when he drew out his soul, he reached forth his hand also to this poor needy creature, Isa 58:7, Isa 58:10; Pro 31:20. See how friendly this good Samaritan was. First, He went to the poor man, whom the priest and Levite kept at a distance from; he enquired, no doubt, how he came into this deplorable condition, and condoled with him. Secondly, He did the surgeon's part, for want of a better. He bound up his wounds, making use of his own linen, it is likely, for that purpose; and poured in oil and wine, which perhaps he had with him; wine to wash the wound, and oil to mollify it, and close it up. He did all he could to ease the pain, and prevent the peril, of his wounds, as one whose heart bled with him. Thirdly, He set him on his own beast, and went on foot himself, and brought him to an inn. A great mercy it is to have inns upon the road, where we may be furnished for our money with all the conveniences for food and rest. Perhaps the Samaritan, if he had not met with this hindrance, would have got that night to his journey's end; but, in compassion to that poor man, he takes up short at an inn. Some think that the priest and Levite pretended they could not stay to help the poor man, because they were in haste to go and attend the temple-service at Jerusalem. We suppose the Samaritan went upon business; but he understood that both his own business and God's sacrifice too must give place to such an act of mercy as this. Fourthly, He took care of him in the inn, got him to bed, had food for him that was proper, and due attendance, and, it may be, prayed with him. Nay, Fifthly, As if he had been his own child, or one he was obliged to look after, when he left him next morning, he left money with the landlord, to be laid out for his use, and passed his word for what he should spend more. Twopence of their money was about fifteen pence of ours, which, according to the rate of things then, would go a great way; however, here it was an earnest of satisfaction to the full of all demands. All this was kind and generous, and as much as one could have expected from a friend or a brother; and yet here it is done by a stranger and foreigner.

Now this parable is applicable to another purpose than that for which it was intended; and does excellently set forth the kindness and love of God our Saviour towards sinful miserable man. We were like this poor distressed traveller. Satan, our enemy, had robbed us, stripped us, wounded us; such is the mischief that sin had done us. We were by nature more than half dead, twice dead, in trespasses and sins; utterly unable to help ourselves, for we were without strength. The law of Moses, like the priest and Levite, the ministers of the law, looks upon us, but has no compassion on us, gives us no relief, passes by on the other side, as having neither pity nor power to help us; but then comes the blessed Jesus, that good Samaritan (and they said of him, by way of reproach, he is a Samaritan ), he has compassion on us, he binds up our bleeding wounds (Psa 147:3; Isa 61:1), pours in, not oil and wine, but that which is infinitely more precious, his own blood. He takes care of us, and bids us put all the expenses of our cure upon his account; and all this though he was none of us, till he was pleased by his voluntary condescension to make himself so, but infinitely above us. This magnifies the riches of his love, and obliges us all to say, "How much are we indebted, and what shall we render?"

(2.) The application of the parable. [1.] The truth contained in it is extorted from the lawyer's own mouth. "Now tell me,"saith Christ, " which of these three was neighbour to him that fell among thieves (Luk 10:36), the priest, the Levite, or the Samaritan? Which of these did the neighbour's part?"To this the lawyer would not answer, as he ought to have done, "Doubtless, the Samaritan was;"but, " He that showed mercy on him; doubtless, he was a good neighbour to him, and very neighbourly, and I cannot but say that it was a good work thus to save an honest Jew from perishing."[2.] The duty inferred from it is pressed home upon the lawyer's own conscience: Go, and do thou likewise. The duty of relations is mutual and reciprocal; the titles of friends, brethren, neighbours, are, as Grotius here speaks tōn pros ti - equally binding on both sides: if one side be bound, the other cannot be loose, as is agreed in all contracts. If a Samaritan does well that helps a distressed Jew, certainly a Jew does not well if he refuses in like manner to help a distressed Samaritan. Petimusque damusque vicissim - These kind offices are to be reciprocated. "And therefore go thou and do as the Samaritan did, whenever occasion offers: show mercy to those that need thy help, and do it freely, and with concern and compassion, though they be not of thy own nation and thy own profession, or of thy own opinion and communion in religion. Let thy charity be thus extensive, before thou boastest of having conformed thyself to that great commandment of loving thy neighbour. "This lawyer valued himself much upon his learning and his knowledge of the laws, and in that he thought to have puzzled Christ himself; but Christ sends him to school to a Samaritan, to learn his duty: "Go, and do like him."Note, It is the duty of every one of us, in our places, and according to our ability, to succour, help, and relieve all that are in distress and necessity, and of lawyers particularly; and herein we must study to excel many that are proud of their being priests and Levites.

Barclay: Luk 10:1-16

This passage describes a wider mission than the first mission of the Twelve.

The number seventy was to the Jews symbolic.

(a) It was the number of the elders who were chosen to help Moses with the task of leading and directing the people in the wilderness (Num 11:16-17, Num 11:24, Num 11:25).

(b) It was the number of the Sanhedrin, the supreme council of the Jews. If we relate the Seventy to either of these bodies they will be the helpers of Jesus.

© It was held to be the number of nations in the world. Luke was the man with the universalist view and it may well be that he was thinking of the day when every nation in the world would know and love his Lord.

There is an interesting sidelight here. One of the towns on which woe is pronounced is Chorazin. It is implied that Jesus did many mighty works there. In the gospel history as we have it Chorazin is never even mentioned, and we do not know one thing that Jesus did or one word that he spoke there. Nothing could show so vividly how much we do not know about the life of Jesus. The gospels are not biographies; they are only sketches of his life (compare Joh 21:25).

This passage tells us certain supremely important things about both the preacher and the hearer.

(i) The preacher is not to be cluttered up with material things; he is to travel light. It is easy to get entangled in the things of this life. Once Dr. Johnson, after seeing through a great castle and its policies, remarked grimly, "These are the things which make it difficult to die." Earth must never blot out heaven.

(ii) The preacher is to concentrate on his task; he is to greet no man on the way. This goes back to Elisha's instruction to Gehazi in 2Ki 4:29. It is not an instruction to discourtesy; but means that the man of God must not turn aside or linger on the lesser things while the great things call him.

(iii) The preacher must not be in the work for what he can get out of it; he is to eat what is put before him and must not move from house to house seeking better and more comfortable quarters. It was not long before the church had its spongers. There is a work called The Teaching of the Twelve Apostles. It was written about A.D. 100, and is the church's first book of order. In those days there were prophets who wandered from town to town. It is laid down that if a prophet wishes to stay in a place for more than three days without working he is a false prophet; and if a prophet in the Spirit asks for money or a meal he is a false prophet! The labourer is worthy of his hire, but the servant of a crucified Master cannot be a seeker for luxury.

(iv) To have heard God's word is a great responsibility. A man will be judged according to what he has had the chance to know. We allow things in a child we condemn in an adult; we forgive things in a savage we punish in a civilized man. Responsibility is the other side of privilege.

(v) It is a terrible thing to reject God's invitation. There is a sense in which every promise of God that a man has ever heard can become his condemnation. If he receives these promises they are his greatest glory, but each one that he has rejected will some day be a witness against him.

Barclay: Luk 10:17-20

When the Seventy returned they were radiant with the triumphs which they had wrought in the name of Jesus. Jesus said to them, "I saw Satan fall like lightning from Heaven." That is a difficult phrase to understand. It can have two meanings.

(i) It may mean, "I saw the forces of darkness and evil defeated; the citadel of Satan is stormed and the kingdom of God is on the way." It may mean that Jesus knew that the deathblow to Satan and all his powers had been struck, however long his final conquest might be delayed.

(ii) Equally well it may be a warning against pride. The legend was that it was for a pride which rebelled against God that Satan was cast out of heaven where once he had been the chief of the angels. It may be that Jesus was saying to the Seventy, "You have had your triumphs; keep yourselves from pride, for once the chief of all the angels fell to pride and was cast from heaven."

Certainly Jesus went on to warn his disciples against pride and over-confidence. It was true that they were given all power, but their greatest glory was that their names were written in heaven.

It will always remain true that a man's greatest glory is not what he has done but what God has done for him. It might well be claimed that the discovery of the use of chloroform saved the world more pain than any other single medical discovery. Once someone asked Sir James Simpson, who pioneered its use, "What do you regard as your greatest discovery?" expecting the answer, "Chloroform." But Simpson answered, "My greatest discovery was that Jesus Christ is my Saviour."

Even the greatest man can say in the presence of God only,

"Nothing in my hand I bring,

Simply to thy Cross I cling;

Naked, come to thee for dress;

Helpless, look to thee for grace;

Foul, I to the fountain fly;

Wash me, Saviour, or I die."

Pride bars from heaven; humility is the passport to the presence of God.

Barclay: Luk 10:21-24

There are three great thoughts in this passage.

(i) Luk 10:21tells us of the wisdom of simplicity. The simple mind could receive truths that learned minds could not take in. Once Arnold Bennett said, "The only way to write a great book is to write it with the eyes of a child who sees things for the first time." It is possible to be too clever. It is possible to be so learned that in the end we cannot see the wood for the trees. Someone has said that the test of a really great scholar is how much he is able to forget. After all, Christianity does not mean knowing all the theories about the New Testament; still less does it mean knowing all the theologies and the Christologies. Christianity does not mean knowing about Christ, it means knowing Christ; and to do that requires not earthly wisdom but heavenly grace.

(ii) Luk 10:22tells of the unique relationship between Jesus and God. This is what the Fourth Gospel means when it says, "The Word became flesh" (Joh 1:14), or when it makes Jesus say, "I and the Father are one," or, "He who has seen me has seen the Father" (Joh 10:30; Joh 14:9). To the Greeks God was unknowable. There was a great gulf fixed between matter and spirit, man and God. "It is very difficult," they said, "to know God, and when you do know him it is impossible to tell anyone else about him." But when Jesus came he said, "If you want to know what God is like, look at me." Jesus did not so much tell men about God as show them God, because in himself were God's mind and heart.

(iii) Luk 10:23-24tell us that Jesus is the consummation of all history. In these verses Jesus said, "I am the One to whom all the prophets and the saints and the kings looked forward and for whom they longed." This is what Matthew means when over and over again in his gospel he wrote, "This was done that it might be fulfilled which was spoken by the prophet saying . . ." (compare Mat 2:15, Mat 2:17, Mat 2:23). Jesus was the peak to which history had been climbing, the goal to which it had been marching, the dream which had ever haunted men of God. If we desire to express this in terms of modern thought we might dare to put it this way. We believe in evolution, the slow climb upwards of man from the level of the beasts. Jesus is the end and climax of the evolutionary process because in him man meets God; and he is at once the perfection of manhood and the fulness of godhead.

Barclay: Luk 10:25-37

First, let us look at the scene of this story. The road from Jerusalem to Jericho was a notoriously dangerous road. Jerusalem is 2,300 feet above sea-level; the Dead Sea, near which Jericho stood, is 1,300 feet below sea-level. So then, in somewhat less than 20 miles, this road dropped 3,600 feet. It was a road of narrow, rocky deifies, and of sudden turnings which made it the happy hunting-ground of brigands. In the fifth century Jerome tells us that it was still called "The Red, or Bloody Way." In the 19th century it was still necessary to pay safety money to the local Sheiks before one could travel on it. As late as the early 1930's, H. V. Morton tells us that he was warned to get home before dark, if he intended to use the road, because a certain Abu Jildah was an adept at holding up cars and robbing travellers and tourists, and escaping to the hills before the police could arrive. When Jesus told this story, he was telling about the kind of thing that was constantly happening on the Jerusalem to Jericho road.

Second, let us look at the characters.

(a) There was the traveller. He was obviously a reckless and foolhardy character. People seldom attempted the Jerusalem to Jericho road alone if they were carrying goods or valuables. Seeking safety in numbers, they travelled in convoys or caravans. This man had no one but himself to blame for the plight in which he found himself.

(b) There was the priest. He hastened past. No doubt he was remembering that he who touched a dead man was unclean for seven days (Num 19:11). He could not be sure but he feared that the man was dead; to touch him would mean losing his turn of duty in the Temple; and he refused to risk that. He set the claims of ceremonial above those of charity. The Temple and its liturgy meant more to him than the pain of man.

© There was the Levite. He seems to have gone nearer to the man before he passed on. The bandits were in the habit of using decoys. One of their number would act the part of a wounded man; and when some unsuspecting traveller stopped over him, the others would rush upon him and overpower him. The Levite was a man whose motto was, "Safety first." He would take no risks to help anyone else.

(d) There was the Samaritan. The listeners would obviously expect that with his arrival the villain had arrived. He may not have been racially a Samaritan at all. The Jews had no dealings with the Samaritans and yet this man seems to have been a kind of commercial traveller who was a regular visitor to the inn. In Joh 8:48the Jews call Jesus a Samaritan. The name was sometimes used to describe a man who was a heretic and a breaker of the ceremonial law. Perhaps this man was a Samaritan in the sense of being one whom all orthodox good people despised.

We note two things about him.

(i) His credit was good! Clearly the innkeeper was prepared to trust him. He may have been theologically unsound, but he was an honest man.

(ii) He alone was prepared to help. A heretic he may have been, but the love of God was in his heart. It is no new experience to find the orthodox more interested in dogmas than in help and to find the man the orthodox despise to be the one who loves his fellow-men. In the end we will be judged not by the creed we hold but by the life we live.

Third, let us look at the teaching of the parable. The scribe who asked this question was in earnest. Jesus asked him what was written in the law, and then said, "How do you read?" Strict orthodox Jews wore round their wrists little leather boxes called phylacteries, which contained certain passages of scripture--Ex 13:1-10; Exo 13:11-16; Deu 6:4-9; Deu 11:13-20. "You will love the Lord your God" is from Deu 6:4and Deu 11:13. So Jesus said to the scribe, "Look at the phylactery on your own wrist and it will answer your question." To that the scribes added Lev 19:18, which bids a man love his neighbour as himself; but with their passion for definition the Rabbis sought to define who a man's neighbour was; and at their worst and their narrowest they confined the word neighbour to their fellow Jews. For instance, some of them said that it was illegal to help a gentile woman in her sorest time, the time of childbirth, for that would only have been to bring another gentile into the world. So then the scribe's question, "Who is my neighbour?" was genuine.

Jesus' answer involves three things.

(i) We must help a man even when he has brought his trouble on himself, as the traveller had done.

(ii) Any man of any nation who is in need is our neighbour. Our help must be as wide as the love of God.

(iii) The help must be practical and not consist merely in feeling sorry. No doubt the priest and the Levite felt a pang of pity for the wounded man, but they did nothing. Compassion, to be real, must issue in deeds.

What Jesus said to the scribe, he says to us--"Go you and do the same."

Constable: Luk 9:51--19:28

V. Jesus' ministry on the way to Jerusalem 9:51--19:27

This large section of the Book of Luke has no counterpart in the other Gospels, but some of the material in it occurs in other parts of the Gospels. The section consists largely of instruction that Jesus gave His disciples with only brief references to geographic movements. We have already noticed that Luke had more interest in lessons than in details of geography and chronology. The skeletal references to Jesus' movements show a general shift from Galilee toward Jerusalem (e.g., 9:52; 10:38; 13:22, 32-33; 17:11; 18:31, 35; 19:1, 28-29). However, His journey was not direct (cf. 10:38; 17:11). Jesus visited Jerusalem more than once, but this section records Jesus leaving Galilee and arriving in Jerusalem for the last time before His passion.

The ministry of Jesus during this journey was not just different because of where it took place. It took on new characteristics. His ministry to the disciples seems to have occupied His primary attention, though Luke featured this less than Mark. We have noted a strong emphasis on Jesus' identity (Christology) in the previous chapters. Now the disciples' mission becomes the dominant theme. There are many words of warning to the rich and the complacent as well as to the Pharisees in this section. Many students of Luke and Acts have noticed the common emphasis on travel that characterizes both books and have pointed out some significant comparisons. Jerusalem was for Jesus the destination toward which He pressed as Rome was for Paul.

Constable: Luk 9:51--10:25

A. The responsibilities and rewards of discipleship 9:51-10:24

This part of the new section continues to focus attention on Jesus' disciples (cf. vv. 1-50). The problem of their attitude toward other people also continues (cf. vv. 46-50). There is further instruction on the cost of discipleship too (vv. 57-62; cf. 6:20-49). The heart of this part of the Gospel is Jesus' preparation of the disciples for their second mission. The contrast between disciples and non-disciples becomes stronger, and the duties and privileges of discipleship emerge clearer.

Constable: Luk 10:1-16

3. The importance of participation 10:1-16

The theme of discipleship training continues in this section of verses. The 70 disciples that Jesus sent out contrast with the three men Luke just finished presenting (9:57-62). This was a second mission on which Jesus sent a group of His disciples, the first being the mission of the Twelve (9:1-6, 10). Only Luke referred to it, though there are similarities with other Gospel passages (cf. Matt. 9:37-38; 10:7-16; 11:21-23). It is not surprising to find this incident in this Gospel. Luke had an interest in showing the development of God's mission from a small beginning in Luke. He presented it as growing to a worldwide enterprise in Acts. His emphasis was again the instruction Jesus gave these disciples in preparation for their ministry (cf. 9:1-6).

10:1 "After this" shows Luke's basic chronological progression, but he deviated from it often, as did the other Gospel writers. Luke's use of "Lord" here stresses His authority, an important emphasis in a section dealing with Jesus' directions to His followers.

The number of the messengers is a problem. Both 70 (NASB, AV, RSV) and 72 (NIV, NEB, JB) have good textual support. Commentators usually favor one or the other because of why they believe Jesus may have selected 70 or 72 since the textual evidence is so equal. Those who favor 70 usually do so because they believe Jesus was following an Old Testament precedent. There were 70 descendants of Jacob who went to Egypt with him (Exod. 1:1-5). There were also 70 elders in Israel (Exod. 24:1; Num. 11:16-17, 24-25) and in the Sanhedrin, and people in Jesus' day viewed the world as having 70 nations in it (Gen. 10).²⁶⁸ Some scholars believe that one or more of these factors influenced Jesus. Others who favor 72 think that the table of nations in the Septuagint version of Genesis 10 that lists 72 nations influenced Jesus.²⁶⁹ Another view is that the 72 translators of the Septuagint influenced Him.²⁷⁰ I prefer 70 mainly because I think it likely that Jesus was prefiguring a mission to the whole world here. However this problem has no significant bearing on the meaning of the rest of the story.

The scope of this mission was broader than the mission of the Twelve. The Seventy were to go to all the towns Jesus planned to visit, apparently not just Jewish towns but also those in the Samaritan and Gentile areas of Palestine. Evidently these disciples were to do what John the Baptist had done through his verbal witness, namely prepare the people for the coming and preaching of Messiah (cf. 7:27). Their task was not just to arrange accommodations for Jesus as had been the task of the messengers in the preceding pericope (cf. 9:52). Sending messengers two by two was a common practice (cf. 7:18-19; Mark 6:7; Acts 13:2; 15:27, 39-40; 17:14; 19:22). It assured companionship, protection, and the double witness that the Jews required (Deut. 17:6; 19:15).²⁷¹

10:2 Jesus' first instruction to the Seventy was that they pray (cf. 1 Tim 2:1-8). Jesus gave His disciples the same instructions on another occasion (cf. Matt. 9:37-38). The harvest figure is common in Scripture, and it pictures God gathering His elect (cf. Matt. 13:37-43; et al.). In this context it referred to gathering believers in Jesus out from the mass of unbelievers to whom the Seventy would go. When He said that the harvest was plentiful, Jesus meant that there was much work to do bringing the gospel of the kingdom to everyone. His disciple messengers were few in proportion to the large task. Therefore the disciples needed to pray God to send every qualified messenger out into the "field" and that none would fail to participate in this mission. Thus this verse expresses Jesus' desire for more workers and for full participation by the workers who were available.

10:3 The importance of participation continues in Jesus' imperative command to the Seventy to go (Gr. hypagete, cf. Matt. 28:19). The sheep among wolves figure was evidently a favorite one for Jesus (cf. Matt. 10:16). It pictures the dependent and vulnerable position of His disciples among hostile adversaries. They needed to trust in and pray to God, therefore, as they ministered. Jesus sent them out (Gr. apostello) as apostles, in the general sense of that word. Jesus was speaking as the Shepherd of His sheep.

10:4 The mission of the Seventy would be relatively brief, so they needed to travel lightly (cf. 9:3; Mark 6:8). The implication of their not carrying a purse was that they should depend on the hospitality and gifts of believers to sustain them but most importantly on God. In ancient Near Eastern culture people often gave very long greetings that tied them up sometimes for days (cf. Judg. 19:4-9; 2 Kings 4:29). Jesus did not mean that His disciples should be unfriendly or unsociable but that they should not allow these greetings to divert them from their mission. They were to pursue their work and not waste their time on lesser things.

10:5-6 The Seventy were to utter a benediction on any household that offered them hospitality. "Peace" (Heb. shalom) was a common Jewish blessing that wished the fullness of Yahweh's blessing on the recipient (cf. John 14:27). As the disciples ministered, it would become clear whether the host really believed their message. If he turned out to be a man of peace, namely a man marked by the fullness of God's blessing on his life, the disciple's benediction would result in God's further blessing. If the host proved unbelieving, God would not bring the fullness of His blessing on him, but the host would forfeit it (cf. Matt. 10:11-13; Mark 6:10-11).

10:7 The Seventy, like the Twelve (cf. 9:4), were normally to remain with their hosts and not move around in one neighborhood trying to improve their situation (cf. Matt. 10:11; Mark 6:10). This would result in their wasting time and possibly insulting their hosts. As servants of the Lord, they were to eat and drink what their hosts provided. They could expect sustenance and needed to be content with that even though it might not necessarily be what they would prefer. The principle of the worker being worthy of his wages goes back to creation (Gen. 1:28-30). Jesus and the apostles reaffirmed it for the present inter-advent age (cf. Matt. 10:10; 1 Cor. 9:3-18; 1 Tim. 5:18; 3 John 5-8).

10:8 Taken broadly the food set before the disciples in whatever town they might visit could possibly include ceremonially unclean food. Jesus was already dispensing with the clean unclean distinction in foods (cf. 11:41; Mark 7:19; Rom. 10:4). Peter's scrupulous observance of the Jewish dietary laws may not have characterized all the disciples (cf. Acts 10:14). The practice of eating "unclean" food continued to disturb the early church (cf. 1 Cor. 8). Undoubtedly Luke included this reference with his original readers in mind.

10:9 The Seventy were to continue the ministry of Jesus (7:21-22; 9:11; Matt. 4:17; Mark 1:14-15; 11:5) and the Twelve (9:1-2). This verse gives the positive content of these messengers' ministry. The mention of healing before preaching suggests that the miracles provided an opportunity for the preaching as well as validating it. Their message was that the Messiah had appeared and, therefore, the messianic kingdom was imminent. If the people had believed in Jesus, the kingdom would have begun shortly. The kingdom was near then spatially and temporally.

10:10-11 The Seventy were to declare publicly two things to the towns (i.e., the people of the towns) that rejected them and their message. They were to utter a symbolic rejection for unbelief (cf. 9:5; Matt. 10:14; Mark 6:11), and they were to remind the rejecters of the reality of the kingdom offer that they had spurned. This second action was a virtual sentence of judgment.

10:12 The common characteristic of Sodom and these Palestinian cities was failure to repent when given a warning by God (cf. Gen. 19:24-29; Matt. 10:15; 11:20-24; Rom. 9:29; 2 Pet. 2:6; Jude 7). The fate of the people of Sodom had become proverbial (cf. Isa. 1:9-10). The Sodomites had the witness of Lot, but these cities had the witness of forerunners of the Messiah. The Sodomites could have saved their city by repenting, but these cities could have entered the messianic kingdom. Therefore their guilt was greater than that of the people of Sodom.

10:13-14 The traditional site of Chorazin is at the north end of the Sea of Galilee.²⁷² Bethsaida Julius was its near neighbor (cf. 9:10). Both towns, used as representatives for many other similar ones, had received much of Jesus' ministry. Tyre and Sidon, the Phoenician cities on the Mediterranean coast, had suffered severe judgment for rejecting God and His people (cf. Isa. 23:1-18; Jer. 25:22; 47:4; Ezek, 26:1-28:23; Joel 3:4-8; Amos 1:9-10). The responsiveness of these rebellious Gentile towns in comparison to the unresponsive Jewish towns named would have encouraged readers of Luke's Gospel who were witnessing to Gentiles. However, Jesus' point was the dire fate that would come on people who spurned His offer of salvation (cf. Matt. 11:21-22). Sitting in ashes while wearing sackcloth made of goat hair or sitting on sackcloth expressed great sorrow connected with sin in the ancient Near East (cf. 1 Kings 21; 27; Job 2:8; 42:6; Esth. 4:2-3; Isa. 58:5; Jon. 3:6-8).

10:15 Capernaum had been the center of Jesus' ministry in Galilee. While it was more responsive than Nazareth (4:23), it was still less responsive than it should have been in view of the witness it had received. Jesus' words of judgment undoubtedly grew out of God's condemnation of the king of Babylon's pride (Isa. 14:13-15; cf. Matt. 11:23). Evidently the people of Capernaum expected God to treat them with special favor because Jesus had done many miracles there (cf. 13:26). Jesus was picturing Hades (i.e., Sheol, the place of departed spirits) as opposite to heaven spatially. Hades was a place associated with humiliation and punishment whereas heaven was the place of joy and blessing.

Verses 13-15 constitute a condemnation of the rejection of the ministry of the Seventy. These strong statements helped the disciples appreciate the importance of their mission as they went out.

10:16 Jesus added further importance to their mission by explaining that acceptance or rejection of the Seventy amounted to acceptance or rejection of Himself and God the Father who had sent Jesus (cf. Matt. 10:40; Mark 9:37). Jesus was authorizing these disciples to act for Him (cf. John 20:21).

This ends Jesus' briefing of the Seventy for their unique mission. Luke recorded nothing about the mission itself. His concern was Jesus' instructions and their applicability to his readers in view of their mission (Acts 1:8).

Constable: Luk 10:17-20

4. The joy of participation 10:17-20

Luke stressed the joy that the Seventy experienced because they participated in God's program. As we have noted before, Luke often referred to the joy that Jesus brought to people (cf. 1:14, 46; 24:52; et al.). In view of Jesus' preparatory instructions (vv. 1-16) we might have expected the Seventy to feel miserable and glad the experience was over. However that is not normally the result of serving Jesus regardless of the hardships involved. As in the preceding pericope, Luke focused on Jesus' words to the messengers.

10:17 These disciples undoubtedly experienced the same opposition and rejection that Jesus did, but their overwhelming sentiment was joy (Gr. charas). They had experienced supernatural enablement and power because they trusted and obeyed the Lord (cf. 9:1; Matt. 10:8). They quite naturally rejoiced especially in the spectacular display of God's power evident in their control of demons. Jesus exorcized demons with a command, but His disciples had to command demons in Jesus' name, namely on the basis of His authority.

10:18 Jesus described the humiliation of Satan's demons as though it was a repetition of Satan's actual fall from heaven that happened before creation. Isaiah's description of the king of Babylon's fall was similar (Isa. 14:12). Many Bible students believe that Isaiah was describing the fall of Satan. Jesus may have been alluding to this passage. However, He appears to have been describing a current fall or humiliation symbolized by the subjection of the demons to His authority. This is more probable than that He described a vision that He had. Satan will experience similar humiliations in the future during the Tribulation (Rev. 12:7-10, 13), at the end of the Tribulation (Rev. 20:2), and at the end of the Millennium (Rev. 20:10). Jesus' victory over Satan gave Him as well as His disciples cause for rejoicing.

10:19 The power that Jesus had given the Seventy to escape injury symbolized their ability to overcome Satan and His demons spiritually (cf. Rev. 12:13-17). Thus the connection with the previous verse is clear. Jesus probably referred to snakes and scorpions because they represented these spiritual foes (cf. Gen. 3:15). This was evidently a special physical protection that Jesus gave His disciples during this mission. Jesus again gave it to His disciples following His resurrection (cf. Mark 16:18). However, that protection apparently lasted only a short time (cf. Acts 28:1-6). Jesus' disciples since then have experienced injury so it was evidently a limited provision in view of the unique ministry of Jesus' original disciples and apostles. Even during the apostolic age many disciples did not escape injury or death (Acts 7:60; 12:2; 2 Tim. 4:20).

10:20 As great as victory over injury and especially demons was, a greater cause for rejoicing was the Seventy's assurance that God would reward them. God makes note of those who commit themselves to participating in His mission. Jesus' comparison helps all disciples keep His blessings in their proper perspective.

There appear to be several records that God keeps in heaven. There is the book of the living, namely those who are presently alive on the earth (Exod. 32:32-33; Deut. 29:20; Ps. 69:28; Isa. 4:3). There is also a book containing the names of the lost and their deeds (Rev. 20:12). There is a book with the names of the elect in it (Dan. 12:1; Rev. 13:8; 17:8; 20:15; 21:27). A fourth book evidently contains the names of faithful followers of the Lord (Mal. 3:16; Phil. 4:3; Heb. 12:23; Rev. 3:5). In view of the context it was apparently to this last record that Jesus referred here.

This whole pericope deals with the joy that disciples who participate in God's mission for them experience. The greatest and most fundamental reason for rejoicing for any disciple is his or her personal salvation. Yet there is also joy for disciples who take part in God's program and advance His will in the world. It involves seeing a preview of the final victory over the forces of evil (cf. Matt. 16:18). This joy more than compensates for the deprivations and rejection that discipleship entails. Non-participating disciples know nothing of this joy.

Constable: Luk 10:21-24

5. The joy of comprehension 10:21-24

This incident followed the preceding one immediately (v. 21). The subject of joy continues, and the section on the responsibilities and rewards of discipleship reaches its climax here. Jesus expressed His joy to the Father in prayer for revealing to the disciples what they had learned, particularly Jesus' victory over Satan. This understanding constituted a unique privilege that Jesus pointed out to them.

The two parts of this section occur elsewhere in Jesus' ministry (vv. 21-22 in Matt. 11:25-27, and vv. 23-24 in Matt. 13:16-17). This suggests that Jesus said these things on more than one occasion.

10:21 The Holy Spirit's role in Jesus' ministry was another special interest of Luke's. The record of Jesus' similar prayer in Matthew 11:25-26 lacks the references to joy and the Holy Spirit. The phrase "rejoiced . . . in the Holy Spirit" (NASB) probably means that the Holy Spirit was the source of Jesus' joy (cf. Acts 13:52). He gave it to Jesus. This notation strengthens the force of what Jesus proceeded to say. Note that all three members of the Trinity appear in this verse. The Son empowered by the Spirit addressed His Father. This, too, points to a very significant statement to follow.

Jesus praised God for something the Father had done. He addressed God intimately as His Father (Gr. pater, the equivalent of the Aramaic abba, cf. 11:2). The title "Lord of heaven and earth" was a common one for Jews to use. It came from Genesis 14:19 and 22, and it draws attention to God's sovereignty. This allusion was appropriate in view of what Jesus thanked God for. Jesus probably meant that He praised God that although He had hidden the gospel of the kingdom from the humanly wise He had, nevertheless, revealed it to the humble (cf. 1:48-55; 8:10; 1 Cor. 1:18-31). The last sentence evidently means, "Yes, O Father, I praise you because this was your will (and I agree with it)." The wise and understanding that Jesus had in mind were probably the Jewish religious leaders, and the babes were His disciples. Jesus rejoiced in the privilege these disciples had had of understanding God's ways as they participated in His mission.

10:22 This verse appears to be a statement to the disciples rather than a continuation of Jesus' prayer, but verse 23 specifically identifies the beginning of His words to the disciples. Therefore we should probably understand verse 22 as part of His prayer. Apparently Jesus spoke these words for the disciples' benefit as much as for His Father's.

The "all things" in view probably include divine revelation and divine power considering the context. The second and third clauses indicate that the Father and the Son know each other completely. Consequently only the Son can reveal the Father. Jesus concluded by saying that the Son bestows knowledge of the Father according to the Son's will. By saying these things, Jesus was claiming to have an exclusive relationship with God and to be the sole mediator of the knowledge of God to humankind (cf. 4:32; 1 Tim. 2:5).

10:23 Now Jesus addressed the Seventy directly and congratulated them on participating in this revelation. The blessings that humble disciples experience contrast with the judgment that proud people who disregard the knowledge and power that Jesus revealed will experience (cf. 13-15; 1:52-55; 6:20-26; 1 Cor. 2:9-10). Those who saw what these disciples saw were blessed or fortunate. What they saw was the signs that the Messiah had arrived and His kingdom was at hand (v. 17).

10:24 The prophets typically looked forward to the fulfillment of the things that they predicted (1 Pet. 1:10-12). Kings probably represent the most important people of their day. Even they with all their advantages could not see and hear what Jesus' humble disciples could. What they saw was the signs of the advent of Messiah, and what they heard was the good news that the kingdom was at hand.

Jesus' teaching in this pericope glorified the privilege of being a disciple of His. Too often the responsibilities of discipleship make following Jesus appear very threatening and unattractive, but the rewards of discipleship far outweigh its costs (cf. Rom. 8:18). In view of this revelation, disciples of Jesus should feel encouraged to participate wholeheartedly and fully in God's mission for them. For us that means participation in the execution of the Great Commission (24:44-49).

Constable: Luk 10:25--11:14

B. The relationships of disciples 10:25-11:13

The three incidents that compose this section all concern various aspects of the life of disciples. Luke continued to focus Jesus' teaching on discipleship by his selection of material. All three incidents are unique to Luke's Gospel though again there is evidence that Jesus taught similar lessons and made similar statements at other times that the other evangelists recorded.

Constable: Luk 10:25-37

1. The relation of disciples to their neighbors 10:25-37

The question that a lawyer put to Jesus provided the opportunity for this lesson. Jesus answered it but then followed up His answer with a parable that was the climax of His teaching on the subject. The parable amplified the second great commandment (v. 27). The teaching that followed the parable (10:38-11:13), while not addressed to the lawyer, expounded the first great commandment (v. 27). The present section also reminds the reader of Jesus' allegiance to the Old Testament Scriptures that He viewed as authoritative. Thus it balances Jesus' former words about Him revealing the Father (v. 22) with the importance of Scripture in that process.

Constable: Luk 10:25-29

The lawyer's question and Jesus' answer 10:25-29

The incident that Mark recorded in Mark 12:28-34 is quite similar to this one, but the differences in the accounts point to two separate situations. In view of the question at stake it is easy to see how people might have asked it of Jesus many different times. Furthermore this particular question was of great concern to the scribes who studied the law professionally. The fact that the Holy Spirit recorded the same lesson twice in Scripture is a testimony to His greatness as a teacher since great teachers consistently repeat themselves.

". . . in the first century A.D. in Palestine the only way of publishing great thoughts was to go on repeating them in talk or sermons."²⁷³

10:25 Lawyers (scribes) were experts in the Mosaic Law. The Greek word translated "test" (ekpeirazon) does not necessarily imply hostility (cf. 4:12). The man could have simply been wanting Jesus' opinion. He addressed Jesus as a teacher or rabbi. This title tells us nothing about his motivation, only that He viewed Jesus as less than a prophet, the Messiah, or God. He assumed that people had to do something to obtain eternal life (cf. 18:18). The term "inherit" had a particular significance for Jewish readers distinguishing a special way of receiving eternal life (cf. Matt. 5:5; 19:29; 25:34). However, Gentiles readers for whom Luke wrote would have regarded it as synonymous with obtaining eternal life (cf. Mark 10:17). Eternal life is the equivalent of spiritual salvation and included entrance into the messianic kingdom.

10:26 Rather than answering the lawyer's question outright Jesus directed him to the authority they both accepted, the Old Testament. He asked for the lawyer's interpretation of its teaching. Thus Jesus avoided the situation of two teachers of the law giving conflicting opinions about the law. He turned the discussion into a more fundamental issue of correct interpretation of the law. Moreover by asking this counter-question Jesus put Himself in the position of evaluating the lawyer's answer rather than having the lawyer evaluate His answer.

10:27-28 This lawyer gave virtually the same answer that Jesus Himself gave to the same question on another occasion (Matt. 22:37-40; Mark 12:29-31). Jesus affirmed that the lawyer had answered correctly (Gr. orthos, from which we get the word "orthodox"). However, He proceeded to assure the lawyer that orthodox thinking would not gain him eternal life by itself. He needed orthodox practice too; he needed to practice what the law required. Jesus quoted the law to drive this point home (Lev. 18:5).

10:29 The lawyer realized that the only way he could possibly fulfill the law's demand was to limit its demand. He should have acknowledged his inability to keep these commands and asked Jesus what He should do. Instead he tried to "justify" himself (i.e., to declare himself righteous) by limiting the demand of the law and then showing that he had fulfilled that limited demand.

His question set up a distinction between neighbors and non-neighbors. The word "neighbor" (Gr. plesion) means one who is near (cf. Acts 7:27). The Hebrew word that it translates, rea, means a person with whom one has something to do. The Jews interpreted the word in a limited sense to mean a fellow Jew or someone in the same religious community. They specifically excluded Samaritans and foreigners from this category.²⁷⁴

Constable: Luk 10:30-37

The parable of the good Samaritan 10:30-37

Jesus told this parable to correct the lawyer's false understanding of who his neighbor was and his duty to his neighbor.

10:30 The man in view may have been a real person and the incident Jesus described could have really happened. Yet the fact that Jesus told this story as He did, similar to other parables, has led most students of the passage to conclude that He invented it to teach a lesson.

Jesus left the man's race and occupation unspecified, though His hearers would have assumed that he was a Jew. The 17 mile desert road that descended about 3,300 feet from Jerusalem to Jericho was treacherous, winding, and a favorite haunt of robbers.²⁷⁵ Clothing was a valuable commodity in Jesus' society, and this fact probably explains why the bandits took the man's clothes. Perhaps the man resisted his attackers, which would have been a common reaction, and suffered a near fatal beating.

10:31 Jesus described the priest as happening to take the journey that brought him into contact with the unfortunate victim. This fact in no way excused the priest's failure to show love, but it may suggest that from the priest's viewpoint his discovery was accidental. Jesus simply recorded the priest's unloving act without complicating the story with his motivation. For whatever reason, and the reason is unimportant, the priest failed to act in love even though common courtesy demanded that he stop and render aid. However a priest, of all people, should have shown compassion. He served in a "helping occupation," and he had frequent contact with the Scriptures and their demands. Moreover this priest had recently been in Jerusalem, the center of worship and spiritual influence.

10:32 The Levite repeated the priest's act. He was a less likely person to offer help since his duty, assuming he fulfilled it, involved just assisting the priests in the mundane affairs involved in worship. By omitting his motives Jesus again focused attention on the man's unloving act.

10:33-35 The Samaritan was the least likely of the three travelers to offer help, yet he did so (cf. 9:52). By placing "Samaritan" in the emphatic first position in the sentence Jesus stressed the contrast between him and the other two travelers. The compassion that he felt overcame his racial prejudice against Jews. Jesus explained his attitude but not his other motives that were again irrelevant. The Samaritan's compassion contrasts with the callousness of the priest and the Levite toward one of their own "neighbors." Oil soothed the victim's wounds, and wine disinfected them.²⁷⁶ The Samaritan's love was obvious in his willingness to inconvenience himself and to make generous and costly sacrifices for the other man's good (cf. 2 Chron. 28:8-15). The genuineness of his love is clear from his provision of further care the next day (v. 35).

10:36 Jesus then applied the teaching of the parable to the lawyer by asking him which of the three passersby behaved as a neighbor. He reversed the lawyer's original question (v. 29) and focused attention where it should be, on the subject showing love rather than the object receiving it.

10:37 The answer to Jesus' question was simple and obvious. The lawyer seems to have understood the point of the parable because he did not describe the true neighbor as the Samaritan but as the man who showed mercy. On the other hand he may have avoided the use of the word "Samaritan" out of disdain. Showing mercy was the key issue, not the nationality of the neighbor. Racial considerations were irrelevant.

Jesus ended the encounter by commanding the lawyer to begin to follow the Samaritan's example. This is what he needed to do if he wanted to earn eternal life (cf. v. 25). If he treated everyone with whom he had any dealings with compassion and mercy, he would be loving his neighbor in the sense that God commanded (v. 27; Lev. 19:18). Thus Jesus showed that the real test of love is action, not just profession (cf. James 2:15-16; 1 John 3:17-18). He also faced the lawyer with a humanly impossible obligation. Hopefully the man finally realized that and turned to Jesus for His justification (v. 29).

This parable obviously teaches that people should help other people who are in need when they encounter them even though they may not have anything in common but their humanity. It is also a powerful polemic against prejudice and for compassion. Jesus Himself was the great example of the attitudes and actions that He advocated in this parable. The parallels between Jesus and the Samaritan are striking. However, it seems clear that Jesus did not give this parable to draw attention to Himself but to teach His disciples and the lawyer what it means to love one's neighbor.

College: Luk 10:1-42

LUKE 10

3. Jesus Sends Out the Seventy-Two (10:1-24)

¹ After this the Lord appointed seventy-two ^a others and sent them two by two ahead of him to every town and place where he was about to go. ² He told them, " The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field. ³ Go! I am sending you out like lambs among wolves. ⁴ Do not take a purse or bag or sandals; and do not greet anyone on the road.

⁵" When you enter a house, first say, 'Peace to this house.' ⁶ If a man of peace is there, your peace will rest on him; if not, it will return to you. ⁷ Stay in that house, eating and drinking whatever they give you, for the worker deserves his wages. Do not move around from house to house.

⁸" When you enter a town and are welcomed, eat what is set before you. ⁹ Heal the sick who are there and tell them, 'The kingdom of God is near you.' ¹⁰ But when you enter a town and are not welcomed, go into its streets and say, ¹¹ 'Even the dust of your town that sticks to our feet we wipe off against you. Yet be sure of this: The kingdom of God is near.' ¹² I tell you, it will be more bearable on that day for Sodom than for that town.

¹³" Woe to you, Korazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. ¹⁴ But it will be more bearable for Tyre and Sidon at the judgment than for you. ¹⁵ And you, Capernaum, will you be lifted up to the skies? No, you will go down to the depths. ^b

¹⁶" He who listens to you listens to me; he who rejects you rejects me; but he who rejects me rejects him who sent me."

¹⁷ The seventy-two returned with joy and said, " Lord, even the demons submit to us in your name."

¹⁸ He replied, " I saw Satan fall like lightning from heaven. ¹⁹ I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you. ²⁰ However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven."

²¹ At that time Jesus, full of joy through the Holy Spirit, said, " I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this was your good pleasure.

²²" All things have been committed to me by my Father. No one knows who the Son is except the Father, and no one knows who the Father is except the Son and those to whom the Son chooses to reveal him."

²³ Then he turned to his disciples and said privately, " Blessed are the eyes that see what you see. ²⁴ For I tell you that many prophets and kings wanted to see what you see but did not see it, and to hear what you hear but did not hear it."

^a 1 Some manuscripts seventy ; also in verse 17 ^b 15 Greek Hades

Only Luke tells the story of the preaching and healing mission of the seventy or seventy-two (see below). The story is in many ways like that of the sending of the twelve in 9:1-6, but it has a few distinctive elements. The most important differences include the greater attention given to the coming rejection of Jesus' agents (vv. 10-16) and the greater number of missionaries sent out. The two best explanations for the sending of seventy are: (1) the story is intended to recall Moses' appointment of seventy elders; or (2) the seventy preachers represent the seventy nations of the world (just as the twelve in 9:1-6 represented the twelve tribes of Israel). Whatever the right explanation, Luke reminds the reader here that missionary work is not limited to the twelve apostles. As noted before, it is Luke among the Gospel writers who constantly draws his reader's attention to the sizable group of Jesus' disciples.

1a. The number seventy-two is found in the earliest Greek manuscript of Luke and in several others which are very early. However, " seventy" also is found in other noteworthy early manuscripts, so that a decision cannot be made based on the date and quality of the manuscripts. It is also difficult to determine what a scribe would have been most likely to change. The decision is often made on the basis of one's interpretation of Luke's narrative. Luke may be alluding to the seventy elders appointed by Moses to help him minister to the people, just as Jesus is appointing disciples to aid in his mission. It is interesting that the seventy also shared the spirit of prophecy, just as Jesus will send the Spirit on his followers in Acts 1-2. On the other hand, Luke's allusion may be to the seventy nations of the world of Genesis 10:2-31, suggesting that this mission foreshadows the coming Gentile mission (to all the nations of the world) in Acts 8-28. Interestingly, the Hebrew Old Testament lists seventy nations in Genesis 10, whereas the Greek Old Testament (which Luke normally cites) lists seventy-two. No final decision can be made, but we prefer the latter interpretation, based on our belief that 9:1-6 symbolizes the mission to Israel (undertaken first in Acts) and that 10:1-24 represents the mission to the Gentile nations. If we are correct, the number " seventy-two" may be best, since Luke's LXX copy of Genesis listed that many nations.

1b-3. On the details which this episode shares with 9:1-6, the reader should read the comments on that section. Jesus sent them two by two for the obvious practical reasons of encouragement and support. However, this was not the only reason they traveled in pairs. Jewish law demanded that there be two witnesses in order to convict any wrongdoer (Deut 19:15), a role they would have to play in the present mission when rejected (vv. 10-16). The book of Acts will show Jesus' disciples going out in pairs, just as Jesus taught them (Peter and John, Paul and Barnabas, Paul and Silas, Barnabas and Mark). Jesus mentions that the harvest is plentiful, but the workers are few even in Galilee, Samaria, and Judea. It is difficult to know whether Jesus' workers are being sent into the villages of Galilee (see vv. 13-15) or Samaria (see 9:51-52). However, Luke's readers cannot miss the implication of the statement in their day, when the field is the whole world. They are to ask the Lord for these workers, because he must direct the mission. Once again Acts shows the early church doing what Jesus commanded, as the church prays before sending out Paul and Barnabas (13:3). Lambs among wolves is the image Jesus used to describe his followers who will evangelize the world. Even though the present mission will present no negative encounters, the text looks forward to the many times in Acts in which Jesus' followers will be treated shamefully by various " wolves."

4-6. As in 9:1-6, they are to travel without extra provisions ( purse or bag or sandals ), trusting God to provide for them through their hosts and allowing them to move about quickly. Jesus' command not to greet anyone on the road probably means, " Do not stop along the way; the mission is urgent." They are, of course, to greet and ask God's peace on those with whom they stayed. This " peace" was the typical Jewish greeting and was a way of asking God to give freedom from conflict of various types. If they stay with a man of peace (one who is receptive to their message), their peace (which they requested from God) will remain with him. If their hosts are unreceptive, God will not bestow his peace on them (it will return to the missionary).

7-8. They are to stay with their first host in each town and enjoy whatever their host feeds them, for the worker deserves his wages . They are not to move around from house to house (looking for better arrangements), lest they appear to have the wrong motives for their ministry. Jesus' command that they eat what is set before them may suggest that they are to eat without regard for their Jewish scruples (if eating with non-Jews, such as Samaritans). The question of table fellowship was a large one in the early church, and Jesus wants his followers to imitate his example. He has already been seen " eating and drinking" with tax collectors and sinners in 5:29-30.

9-12. While in the towns, the missionaries are to do what Jesus does (and what the apostles do in 9:1-6). They are to heal and to preach about the nearness of the kingdom of God . However, they will not always be well received in every town, in which case they are to shake the dust off their feet (see 9:5) and to warn the residents that " the kingdom of God is near you." (On the " nearness" of the kingdom, see the supplemental studies on the " Kingdom of God" and the " Destruction of Jerusalem and End of Time." ) The final judgment of Sodom will be more bearable than it will be for any town which finally rejects the message of the kingdom of God. The principle is that the towns which have witnessed the miracles of Jesus will receive a heavier punishment than even the most evil towns which have not had that opportunity.

13-15. Korazin and Bethsaida are two of the towns where Jesus preached and performed miracles , although Luke only tells of his ministry in the area of Bethsaida (the feeding of the five thousand in 9:10-17). Even some of Israel's most sinful enemies, Tyre and Sidon , would have repented (in sackcloth and ashes, as did Nineveh in Jonah 3:6) if given the opportunity which these two Jewish villages had. In the same way, Capernaum , where Jesus preached and did many miracles (4:23; 7:1-10), can expect a severe punishment. It will not be lifted up to the skies just because its residents were the recipients of Jesus' ministry. In fact, it will go down to the depths because it did not respond in faith.

16. The towns being visited by Jesus' seventy-two disciples can expect the same hard judgment as Capernaum, Korazin, and Bethsaida if they reject the message. This is because accepting or rejecting Jesus' messengers is the same as accepting or rejecting Jesus himself. These are Jesus' chosen ambassadors who are preaching in his name. The person who rejects them in effect rejects Jesus and ultimately rejects God who sent Jesus. The rejection of Jesus by his own people, the Jews, is a major theme, one of the most important to Luke, as has already been seen. The rejection will continue, as will Jesus' predictions concerning the coming punitive destruction. The book of Acts will continue the same pattern and will add to it the acceptance of the message by the Gentiles.

17-19. The seventy-two missionaries returned after their journeys and joyfully told Jesus of their successes. They especially enjoyed the fact that even the demons submit . . . in your name (an occurrence which will happen on many occasions among the followers of Jesus in the book of Acts). Jesus does not reprimand these disciples for their exuberance regarding their ability to defeat the enemy. In fact, he too rejoices, exclaiming, " I saw Satan fall like lightning from heaven." Jesus is speaking figuratively here, and his point is simply that Satan is being defeated, as his demonic forces are being cast out. This is not a comment on the origin of Satan. The imagery of Satan's falling from heaven is based on Isaiah 14:12 (see Rev 12:7-10). Jesus then tells the seventy-two that they will have authority not only over the demons but also over snakes and scorpions and even over all the power of the enemy . This may be the clearest proof that this limited mission looks forward to the ultimate mission narrated in Acts. There Luke will tell the stories of numerous victories over Satan's forces, including Paul's good health even after being bitten by a deadly snake (Acts 28:3). Nothing will harm them.

20. Despite these marvelous successes, however, Jesus reminds his disciples that having power over the enemy is not their most important privilege. (In fact, pride with regard to even spiritual accomplishments should be guarded against.) Real joy is to be found not in the destruction of the enemy but in the prospect of eternity in the presence of God. They should rejoice that their names are written in heaven .

21. As has become the rule, Jesus is found praying at an important event, and he rejoices through the Holy Spirit , signifying that the following prayer was inspired by the Spirit. The content of his thanksgiving, however, is not what might be expected. The Father has hidden these things from the wise and learned . This may suggest that God has intentionally kept his revelation through Jesus from those considered to be wise and educated. However, it is more likely that Jesus simply means that the so-called wise of the world rejected Jesus because of their self-sufficiency and arrogance. Luke has shown and will continue to show the powerful, the rich, and the proud opposing Jesus. The focus of the prayer is that God has revealed the message of the kingdom to little children . The term " little children" is used figuratively here to mean those who are humble (see 9:46-48), those who are not highly regarded according to the standards of the world. In other words, Jesus is praising God for his plan which uses humble people who have servant hearts in order to make known the coming kingdom in which these very characteristics will be most highly valued. The reversal of fortune between the proud and the humble, prophesied by Mary in Luke 1:51-53, has begun.

22a. Jesus then reiterates in different words what he has said concerning the relationship between his followers and him and the one who sent him. When Jesus says, " All things have been committed to me by my Father," he makes a much stronger claim than he has made to anyone in the story thus far. First, he calls God " my Father" and shortly thereafter refers to himself as " the Son." He wants his followers to know now that he is not simply a Son of God as a number of exceptional men have been called throughout the centuries. He is Son in a unique sense, so that he can talk about " my" Father. Second, he claims that God has given him " all things," implying that he has all power and authority, which he then can give to whomever he wills. This is why the seventy-two had a successful mission.

22b. Jesus then makes another exceptional claim, when he says, " No one knows who the Son is except the Father, and no one knows who the Father is except the Son." Not only is Jesus the Messiah and Son of God; he alone really knows who God is, and only God really knows who he is. What Jesus has been doing in his ministry is the clearest indication of what is important to God. Those who are privileged to witness Jesus have been given a glimpse of God himself.

23. This verse is enigmatic, because the reader would have thought that Jesus has been speaking only to the disciples. Luke's comment that he is now speaking to his disciples . . . privately probably implies simply that he has finished his prayer to God and is now addressing his followers. The blessing, " Blessed are the eyes that see what you see," indicates just how privileged Jesus' followers are, but it also suggests how fortunate are Luke' readers and all others who hear the story of Jesus. The prophets and kings of Israel would love to have seen the final stage of God's plans.

4. The Parable of the Good Samaritan (10:25-37)

²⁵ On one occasion an expert in the law stood up to test Jesus. " Teacher," he asked, " what must I do to inherit eternal life?"

²⁶" What is written in the Law?" he replied. " How do you read it?"

²⁷ He answered: " 'Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind' ^a ; and, 'Love your neighbor as yourself.' ^b"

²⁸" You have answered correctly," Jesus replied. " Do this and you will live."

²⁹ But he wanted to justify himself, so he asked Jesus, " And who is my neighbor?"

³⁰ In reply Jesus said: " A man was going down from Jerusalem to Jericho, when he fell into the hands of robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. ³¹ A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. ³² So too, a Levite, when he came to the place and saw him, passed by on the other side. ³³ But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. ³⁴ He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, took him to an inn and took care of him. ³⁵ The next day he took out two silver coins ^c and gave them to the innkeeper. 'Look after him,' he said, 'and when I return, I will reimburse you for any extra expense you may have.'

³⁶" Which of these three do you think was a neighbor to the man who fell into the hands of robbers?"

³⁷ The expert in the law replied, " The one who had mercy on him."

Jesus told him, " Go and do likewise."

^a 27 Deut. 6:5 ^b 27 Lev. 19:18 ^c 35 Greek two denarii

After thanking God for hiding kingdom matters from the wise and learned and for revealing them to those least esteemed (" little children" ), Jesus now has an opportunity to demonstrate the lesson. He not only tells a story which shows the lack of understanding on the part of those reputed to be wise, but he also tells the story to one who is supposed to be very wise. The hero in the story is, of course, one of the unlearned and even despised.

25-27. The questioner is simply called an expert in the law (of Moses), because what is important is that he is known as being very learned. His question is a common one in Jewish debate, one which called for the respondent's opinion regarding what is most important to God. Jesus' answer here and his answer to the same question in 18:18 refers the questioners to what is written in the law . Jesus points his hearers to the Law, because the Law reveals the will of God. (See the supplemental study on the " Law." ) The expert answers Jesus' question correctly, suggesting that the Law can be summarized by two commands: " Love the Lord your God," and " love your neighbor." The first command (concerning love of God) is from the Shema , the words of Deuteronomy 6:4-5, which was quoted twice a day by faithful Jews. It provides a good summary of the first four of the ten commandments. The references to heart, soul, strength, and mind refer to different aspects of human nature. It is tempting to interpret them in modern terms such as the emotional, the spiritual, the physical, and the intellectual; however, the intent is simply that one love God with all of one's being. The second command (concerning love of one's neighbor) is taken from Leviticus 19:18 and provides a summary of the last six of the ten commandments.

28-29. Jesus responds that this expert has answered correctly. However, the expert has the problem of most experts: he is proud of himself and wants to justify himself . He therefore asks Jesus to define the term neighbor so that he can prove (to himself ?) that he is keeping the Law. Jesus answers the question with a story which functions to change the question from, " Who is my neighbor?" to, " What does it mean to be a neighbor?"

30-32. The ancient road from Jerusalem to Jericho was about twenty miles long, and it dropped over three thousand feet in elevation. The rocky and mountainous terrain made it a perfect place for robbers to hide, waiting on unsuspecting travelers. After the robbers beat and left the man to die, both a priest and a Levite separately went down the same road and saw the man, but both passed by on the other side . Priests were regarded as the most holy men among the Jews, because they offered the sacrifices at the temple and constantly avoided ritual impurity. Levites were next in holiness to priests, since they also served at the temple. Jesus makes it clear that the most highly regarded may not be those who understand most clearly the will of God. In fact, those who are " wise and learned" as a rule cannot understand the most important aspects of the kingdom of God (10:21).

33-35. Any Samaritan was despised by most Jews for racial, nationalistic, and religious reasons (see supplemental study on " Samaritans" ). Samaritans also despised Jews. This Samaritan, however, took pity on the beaten man, just as Jesus " took pity" on the widow whose son died in 7:13. The Samaritan did everything he possibly could for the man, providing medicinal help (bandaging and pouring on oil and wine ), putting him on his own donkey , taking him to an inn , caring for him there, then giving two silver coins . . . to the innkeeper , and even promising to reimburse the innkeeper for any extra expense . The astute reader recognizes that this Samaritan is acting just as Jesus has acted: he has compassion, he touches the " unclean," he heals (to the extent he can), and he uses his possessions for the benefit of the needy.

36-37. In keeping with one of the major reasons for using parables (see supplemental study on " Parables" ), Jesus calls on his hearer to make the point. " Which of these . . . was a neighbor?" The expert knew only too well the correct answer, as do all readers of Luke's Gospel. " Go and do likewise," Jesus tells the expert, Luke's first readers, and all who will ever read this demanding story. The question remains, however, " Will the wise and learned be able to understand?"

5. At the Home of Mary and Martha (10:38-42)

³⁸ As Jesus and his disciples were on their way, he came to a village where a woman named Martha opened her home to him. ³⁹ She had a sister called Mary, who sat at the Lord's feet listening to what he said. ⁴⁰ But Martha was distracted by all the preparations that had to be made. She came to him and asked, " Lord, don't you care that my sister has left me to do the work by myself? Tell her to help me!"

⁴¹" Martha, Martha," the Lord answered, " you are worried and upset about many things, ⁴² but only one thing is needed. ^a Mary has chosen what is better, and it will not be taken away from her."

^a 42 Some manuscripts but few things are needed - or only one

Just as Luke has shown that hated Samaritans may be more likely to be found in the kingdom than proud religious functionaries, he now demonstrates another category of the humble, to whom the Father has revealed himself through the Son. It was expected that Jewish women in the first century were to find their place serving men in situations such as this one. They were considered by many to be inferior to men intellectually, physically, and spiritually. Jesus (and Luke) do not accept this low view of women, as already seen by Jesus' inclusion of women among the disciples (8:1-3; Luke has already commended these women for sharing their possessions). In this story Mary shows herself to be another of the little ones to whom God has revealed himself (10:21), one who has come to know the Father through the Son (10:22), one who has been blessed to see what prophets and kings wanted to see (10:23).

38-41. Luke only mentions that Jesus came to a village , but he does not name the village. Martha , who opens her home to him , appears to be acting as host. Her sister Mary , however, sits at the Lord's feet , a proper posture for a disciple. Martha's anxiety about less important things than Jesus' teaching (preparations for a special guest) leads her to ask Jesus to tell Mary to help her. Jesus' response (" Martha, Martha . . ." ) is a gentle rebuke which underlines the fact that the worries and cares of life can choke out kingdom concerns (8:14).

42. Martha's request is somewhat like that of the expert in the Law in the last episode. It gives Jesus an opportunity to speak about what is most important and what is least important. Just as priestly duties are not as important as being a loving neighbor, " good hospitality" will never be as important as the one thing which is needed . The " one thing" is devotion to Jesus and his teaching. The woman Mary shines as another of the models of faith in Luke's story.

-College Press New Testament Commentary: with the NIV

McGarvey: Luk 10:1-24

LXXXIII.
MISSION AND RETURN OF THE SEVENTY.
(Probably in Judæa, October, A. D. 29.)
^cLUKE X. 1-24.

   ^c1 Now after these things the Lord appointed seventy others [i. e., other messengers in addition to the twelve apostles], and sent them two and two before his face into every city and place, whither he himself was about to come. [Luke has told us of the journey through Samaria to Jerusalem, and John has told us what occurred at the Feast of Tabernacles in Jerusalem. We learn from John also that Jesus was at the Feast of Dedication (Joh 10:22). The first feast was in October and the latter in December. Jesus evidently spent the time between these feast in Judæa, making a tour of that province and sending the seventy before him, thus thoroughly evangelizing it as he had Galilee, by sending out the twelve.]  2 Therefore he said unto them, The harvest indeed is plenteous, but the laborers are few: pray ye therefore the Lord of the harvest, that he would 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. [This last was probably a common direction in cases of haste (2Ki 4:29). Eastern salutations were tedious and overburdened with ceremony. Those in haste were excused from them.]  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 [they were not to give trouble and waste time by asking for better food]: for the laborer is worthy of his hire. Go not from house to house.  8 And into whatsoever city ye enter, and [472] 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 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. [For comment, see Joh 16:11, Joh 12:31.]  19 Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy: and nothing shall [473] in any wise hurt you. [While the messengers of Christ were, no doubt, literally protected from the poisons of reptiles, etc. (Act 28:3-6), serpents and scorpions are here to be taken an emblematic of the powers of evil.]  20 Nevertheless in this rejoice not, that the spirits are subject unto you; but rejoice that your names are written in heaven. [Your joy in visible and temporal success, and in the subjection to you of the powers of evil, is not to be compared to the joy that you have the prospect of heaven.]  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 whomsoever the Son willeth to reveal him. [For comment, see pp. 288, 289.]  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. [For comment, see p. 332.] [474]

[FFG 472-474]

McGarvey: Luk 10:25-37

LXXXIV.
PARABLE OF THE GOOD SAMARITAN.
(Probably Judæa.)
^cLUKE X. 25-37.

   ^c25 And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life? [For the term lawyer see Deu 6:4, Deu 6:5, Lev 19:18. Having made himself conspicuous by standing up, the lawyer had to give the best answer he knew or sully his own reputation for knowledge. He therefore gives the two great laws which comprise all other laws.]  28 And he said unto him, Thou hast answered right: this do, and thou shalt live. [The lawyer had asked his question simply as a test. With him the law was simply matter for speculation and theory, and the word "do" was very startling. It showed the difference between his and the Master's views of the law. He had hoped by a question to expose Jesus as one who set aside the law, but [475] Jesus had exposed the lawyer as one who merely theorized about the law, and himself as one who advocated the doing of the law.]  29 But he, desiring to justify himself, said unto Jesus, And who is my neighbor? [He could justify his conduct if permitted to define the word "neighbor." He asked his question, therefore, in the expectation of securing such a definition of the word as would enable him to maintain his public standing and quiet his conscience.]  30 Jesus made answer and said, A certain man [evidently a Jew, for otherwise the nationality would have been specified] 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. [The road from Jerusalem to Jericho is eighteen miles long, and descends about 3,500 feet. About two miles from Jerusalem it passes through the village of Bethany, and for the rest of the eighteen miles it passes through desolate mountain ravines without any habitation save the inn, the ruins of which are still seen about half way to Jericho. This district from that time till the present has been noted for robberies, and Jerome tells that the road was called the "bloody way."]  31 And by chance a certain priest was going down that way [a very natural thing for a priest to do, for there was a very large priestly settlement at Jericho]: and when he saw him, he passed by on the other side. [He did this although the law commanded mercy and help to a neighbor -- Exo 23:4, Deu 22:1-4.]  32 And in like manner a Levite also [A temple minister. The tribe of Levi had been set apart by God for his service], when he came to the place, and saw him, passed by on the other side. [In the priest and Levite the lawyer saw the picture of his own life, for he saw in them those who knew the law, but did not practice it. There may have been many excuses for this neglect of the wounded man: danger, hate, dread of defilement, expense, but Jesus does not consider any of them worth mentioning.]  33 But a certain Samaritan [the hereditary enemy of the Jew -- Joh 4:9], as he journeyed, came [476] 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 [the ordinary remedies for wounds -- Isa 1:6]; 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 [the shilling or denarius was worth about seventeen cents, but it represented the price of a day's labor], and gave them to the host [the inn-keeper], and said, Take care of him; and whatsoever thou spendest more, I, when I come back again, will repay thee. [The compassion of the Samaritan bore full fruitage. However heterodox he was, he was after all a worshiper of Jehovah and more orthodox at heart than either the priest or the Levite. Though it was not customary for an inn-keeper to furnish food either for man or beast, he could do so if he chose out of his own stores. The scant cash left by the Samaritan indicates a poverty which made his charity the more praiseworthy. His eye and heart and hand and foot and purse were all subservient to the law of God.]  36 Which of these three, thinkest thou, proved neighbor unto him that fell among the robbers? [Instead of answering didactically, "Everybody is your neighbor," Jesus had incarnated the law of neighborliness in the good Samaritan, and had made it so beautiful that the lawyer could not but commend it even when found in a representative of this apostate race. He showed, too, that the law was not for causistry but for practice.]  37 And he said, He that showed mercy on him. [The lawyer avoided the name Samaritan so distasteful to his lips. Jesus gave countenance to no such racial prejudice, even though the Samaritans had rejected him but a few weeks before this -- Luk 9:53.] Then said Jesus unto him, Go, and do thou likewise. [All the laws and teachings of God are to be generously interpreted (Mat 5:43, Mat 5:44) and are to be embodied in the life -- Mat 7:24-27.] [477]

[FFG 475-477]

Lapide: Luk 10:1-42

CHAPTER 10

Ver. 1.— After these things the Lord also. Seventy-two. Vulgate. Dorotheus and others profess to give their names, but Eusebius declares that he knew of no written list of these seventy disciples, although the names of some might be gathered from the Acts of the Apostles, e.g., Matthias and Barsabas, Acts i.; Stephen and the other Deacons, Acts vi.; Ananias and Barnabas, Acts iv.; Mnason, Acts xxi., and others. Here observe,

1. That as Moses at the beginning of his leadership chose elders or princes for the twelve tribes of Israel and afterwards, by reason of the increase of the people and of the cares of government, made a further choice of six from each tribe, i.e. of seventy-two, to act as rulers: so Christ ordained that each tribe, should have its Apostle, and six presbyters or elders, for such were these disciples, who were commanded to go throughout all Judæa, preaching that the kingdom of God and of Christ was nigh, and confirming their preaching by miracles, that so the work of the Apostles might be furthered and spread.

This number was mystically prefigured by the seventy-two translators of the Septuagint; by the "men of the elders of the people" whom Moses chose (Num 11:16); by the number of the Sanhedrin, and by the wells and palm trees of Elim, Exod. xv. 27.

Again, the seventy-two disciples, saith Bede, answer to the seventy-two nations of the world, as if Christ had appointed to each nation its own disciple or teacher. For S. Augustine, S. Jerome, and others hold that after the confusion of tongues, mankind was divided into seventy-two nations and languages. See Gen 10:32.

3. Hence, it is clear that there was distinction and difference in the degrees and duties of the priests. For these disciples were not equal in dignity to the Apostles; indeed Matthias, who was, according to Clement of Alexandria, one of their number, was chosen from them to the Apostolate, Acts i. Hence the Fathers teach that the Bishops are the successors of the Apostles, and the priests of the seventy disciples. Although, in the early days of the Church, saith Bede, both the one and the other were called Presbyters or Bishops, in the one case to signify the ripeness of their wisdom, in the other case their zeal in the pastoral office.

Symbolically. As in twenty-four hours the whole world moves round the sun and receives light, so is the world enlightened by Christ through the Gospel of the Trinity, which was preached at His command by the seventy-two -disciples. For three times twenty-four makes seventy-two. S. Augustine ( Quæst. Evang.)

And sent them two and two before His face into every city and place, whither He Himself would come, i.e. into Judæa, as He had before sent the twelve Apostles into Galilee. Jesus wished to make Himself known to the Jews as the Messiah, and to offer them salvation through faith in Him. Therefore as He was Himself unable to go throughout their towns and cities, because the time of His departure was now nigh at hand, He chose the seventy to go before Him and heal the sick, that the minds of His countrymen might be prepared to acknowledge Him as the Christ, and to receive at His hands pardon and forgiveness. But He kept the twelve Apostles with Him to witness to His life, and that they might also assist Him in ministering to the necessities of those who waited on His teaching, and learn how in their turn they should labour for the conversion of the world.

Two by two. For these reasons:

1. That the one might aid and support the other, as Origen, Theophylact and S. Gregory say, and that if one were weary or from any cause unable to carry on the work, the other might take his place. "Two are better than one. For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth." Ecc 4:9-10.

Wherefore Pachonius rules: If the Superior permit, let him take a trustworthy companion and then go forth to visit a brother or a neighbour. And again, Let no one be sent on any business unless another go with him. S. Augustine writes, When ye are journeying, walk together—when at your journey's end, together rest. And so rule all the other founders of the religious orders.

2. That one may always have in the other a witness to his life, and an adviser and guide. Experience teaches us that they who are associated together two by two, rarely or never are tempted to sins of impurity, but that those who are alone lay themselves open to accusations of evil, even if they have not actually fallen away. Hence S. Thomas was wont to say, A monk away from his brethren is an active evil. S. Augustine rules ( Reg. cap. xii.), When ye are in a church, or wheresoever there are women, let each protect the other's modesty. For thus God, who dwelleth in you, will protect you from yourselves. Another writer, S. Jerome, enjoins: If in the exercise of the priestly office, thou art called upon to visit a widow or a virgin, enter not the house alone; and again, Abide not alone with any woman, unless in the presence of a witness. So also S. Basil. Possidonius also tells us that if S. Augustine was asked by any women to visit them, he never entered their house or conversed with them, even on private matters, unless in the presence of some of his clergy. And so S. Charles Borromeo in our times adopted the rule of S. Augustine, for he never conversed with any of his female relations except one of his upper servants was present. ( Vita. Lib. vii. cap. vi). And Seneca even ( Epist. 25), says, "Solitude tempts us to every evil;" and as a corrective adds, "Without doubt, it is profitable to place a guard over thyself, so as to have some one to look to, some one to be acquainted with the very thoughts;" and adds, from Epicurus, "Do everything as if there was some one beholding thy actions;" and again ( Epist. ii.), "Most sins would be avoided, if a man had a witness beside him when he was about to sin." The Emperor Justinian also ( De Monachis ), decrees that monks should go about in company, "to bear witness to each other's integrity." And Pope Lucian ( Epist. i. ad Episc.) decrees, "We exhort you, for reputation's sake, that according to the rule of our holy Church ye always take with you priests and deacons as witnesses of your life and conversation; for although ye may have a conscience void of offence, yet because of evilly disposed men, it behoveth you, as the Apostle saith, to have a good report amongst them that are without. 1Ti 3:7. Hence we have ordained that, as a testimony to the Church, two priests or three deacons should always and in all places accompany their Bishop."

Lastly, we have the authority of S. Thomas of Canterbury, a man of great sanctity and wisdom, who says, "I who have been for thirty years a Bishop know how true is the saying, 'Woe to him that is alone.' For I have frequently heard of fearful dangers, and fearful scandals having befallen those who either in public or private affect a solitary life, evils into which they would not have fallen had they not shunned the companionship of their fellow men."

3. That their preaching might be more powerful to persuade. At the mouth of two or of three witnesses shall the matter be established, Deu 19:15. So we find Christ and His apostles constantly acting on this rule. For Christ sent two of His disciples, Peter and John, to loose the ass and to prepare the passover. After the resurrection Cleophas and a companion went to Emmaus. In like manner we find Peter and John often associated together: they run both to the sepulchre, they go up together to pray at the ninth hour, and both are sent to Samaria by the apostles.

So Paul and Barnabas were separated for the work of the Holy Spirit; Silas and Judas, surnamed Barsabas, sent to Antioch; and Paul and Silas to Syria; and according to the universal belief of the Church, Enoch and Elias will re-appear in the time of Antichrist as witnesses to the truth.

Figuratively. S. Gregory ( hom. 17. in Evang.) says, The Lord sent His disciples two by two to preach, because the precepts of charity are two, the love of God and the love of our neighbour, and charity cannot exist without at least two, and thereby he silently suggests to us that he who has not love to another ought not to undertake the office of preaching.

So Origen. It seems from the word of God to be an ancient custom, that two should be associated in His service. For God led Israel out of Egypt by the hands of Moses and Aaron. Joshua and Caleb also united together to appease the people. Hence a brother aided by a brother is as a fortified city. So two by two the animals entered into the ark, unclean by natural generation, but cleansed by the sacrament of the Church, by the spiritual grace attendant on the preaching of the disciples. Gloss.

Into every city and place, whither He Himself would come. Mystically signifying, as S. Gregory says, that the Lord Himself attends on His preachers. For the words of the preacher persuade men of the truth, and make their hearts ready to be the abiding place of Christ. Hence Isaiah, (Isa 40:3), says, "Prepare ye the way of the Lord, make straight a highway for our God." And the Psalmist, "Make a way for Him who ascendeth upon the west, the Lord is His name." Ps. lxvii. 5, Douay version.

Ver. 2.— The harvest truly is great, but the labourers are few. See S. Mat 9:37.

Ver. 3.— Go your ways: behold, I send you forth as lambs among wolves. That by your innocent and holy lives, through the power of My grace working in you, you may change the wolf into the lamb, i.e., convert evil men from the error of their way. Fear not, therefore, for under My protection no harm can befall you. For, as S. Ambrose says, "the good Shepherd takes care that the wolves do His flock no harm."

Ver. 4.— Carry neither purse (provide neither gold, nor silver, nor brass in your purse, S. Matt. x.) nor scrip. Neither purse for money, nor scrip for food; for the Shepherd will supply both if needful. He commands them to look to Him who sent them forth for the necessaries of life. Euthymius.

For the preacher ought to have such trust in God, that although unprovided with the expenses of their present life, he should be convinced that they will not fail him; lest whilst his mind is taken up with things temporal, he should be less mindful of things eternal.  S. Gregory. See S. Matt. x. For Christ here gives to the seventy disciples the same commands which He before gave to His twelve apostles.

And salute no man by the way. Do not turn aside to salute your friends or to commune with your acquaintances, but, avoid all such delays, and devote yourselves entirely to the preaching of My gospel. SS. Augustine, Ambrose, Gregory and others

But on the other hand, Euthymius says, Christ means not that His disciples should uncourteously refuse a passing salutation. He only forbids those formal greetings,* which are hindrances to the ministry, and causes of offence. So writes S. Ambrose, who here alludes to the command of Elijah, "If thou meet any man, salute him not; and if any salute thee, answer him now again" (2Ki 4:29): a command given lest Gehazi might enter into converse with some one by the way, and thus be forgetful of the duty he was sent to perform.

Ver. 7.— For the labourer is worthy of his hire. By hire we must understand not money or its equivalent, but food and nourishment. For the preaching of the kingdom of heaven is above price. Hence S. Augustine says on Ps ciii.: What do they receive? They bestow spiritual gifts, they receive carnal; they give gold, they receive that which is worthless. Therefore it is clear that the apostles should live by the gospel, and that their hearers were bound by every law, natural and divine, to support them. They were forbidden then to carry either purse or scrip, because God put it into the hearts of those that attended on their teaching to provide for all their wants. For S. Gregory says ( Hom. 17), He who forbids us to carry scrip or purse, ordains that we should live of the gospel. Because it is fitting that we should receive earthly things from those to whom we offer heavenly rewards. And again, Christ shows why He bade His disciples carry neither scrip nor purse, not because these things are unneeded, but in order to teach that it was the duty of those to whom they were sent to supply them. S. Augustine, De Consent. Evang. lib. ii.

Ver. 16.— He that heareth you heareth Me; and he that despiseth you despiseth Me. For you are my apostles, and ambassadors. And he who despises an envoy despises the monarch who sent him. Therefore we ought to regard the commands of our religious superiors as if they issued from the mouth of Christ Himself. Hence Bernard ( de Præcepto ), Whatever God, or man speaking in the place of God, enjoins, that—unless contrary to the known will of the Almighty—must be looked upon as a divine command. And again, We must render to those whom God has put over us, in all things lawful, the same obedience as we would render to God. See further S. Matt. x. and xi.

Ver. 17.— And the seventy returned with joy (great joy, Syriac), saying, Lord, even the devils are subject to us through Thy name. They as much as say, We have not only healed the sick according to Thy word, ver. 9; but have even cast out devils through the power of Thy name. See, says Theophylact, their humility, for they say through Thy name, not by our own power or virtue. Yet a certain amount of vain glorying seems to have crept in unawares, because Christ had chosen them in preference to others to work such wonders; but their offence was a venial one, such as the Master would soon absolve.

Ver. 18.— And He said unto them, I beheld Satan as lightning fall from heaven. Like lightning.

1. Unexpectedly: because as the lightning bursts forth unexpectedly from a tranquil sky, so were the devils suddenly cast down from heaven.

2. Violently, by the power of Michael and his angels, Rev 13:7.

3. Swiftly, in a moment of time.

4. Openly, in the presence of all the inhabitants of heaven.

Christ took example from the lightning to show how great and swift was the fall of Satan. Euthymius. Many think that Christ here speaks literally of the fall of Satan from heaven, i.e. from the power of which he possessed over the world before the coming of the Saviour.

Ye tell me no new thing, 0 my disciples, for when I sent you forth I saw the devil deprived of power, falling as it were from heaven, and about to be yet more discomfited by your ministry. Christ saith this as if to magnify the power which He had given to the disciples. See how mighty a foe is subject to you through My name. So Nazianzen, S. Basil, and well-nigh all the Fathers.

Hear Theophylact. Some understand by the word heaven the honour and glory which Satan possessed, for before the coming of Christ he was worshipped as a god.

Euthymius also: Before the incarnation Satan was had in honour, and exercised kingly power, but he fell, not from heaven, because he had already fallen from it, but from all his glory and power when Christ was made man. So also Vatablus: When I sent you forth to preach I saw, saith Christ, that the power of Satan would be broken. "For" says S. Cyril, "Satan then fell from the heights of power to the extreme of weakness." He was venerated by men before the coming of Christ. He is now trodden under by the feet of the faithful

Hence it is written, "I give you power to tread upon serpents."

But this allusion to the fall of Satan is mystical and symbolical rather than literal. Literally Christ speaks of Satan's fall from heaven, i.e. of the time when he and his angels were cast into the abyss, because through pride he sought to make himself equal with God, or because, as others think, he endeavoured to hinder the purpose of God in the incarnation of Christ.

Because, therefore, he envied the Divinity of Christ, he was cast out of heaven. The Greek word נוף?םפב is in the past tense, and should therefore be translated as in the Arabic, "fallen." The whole passage, therefore, may be rendered thus, "Wonder not, 0 My disciples, that through My name ye have cast out devils; for I long since cast out of heaven Lucifer and his angels, because of their pride and discontent. But beware lest ye give way to pride, because the devils are subject unto you, and lest ye also for this cause incur a like punishment." So S. Jerome, and all the Fathers.*

But very appropriately is Lucifer compared to lightning.

1. Because by the brilliancy of lightning is very aptly shown the pre-eminence and fiery nature of Lucifer.

2. And also his excessive power to do hurt. For as the lightning shatters the hardest rock, so Satan overpowers all opposition.

3. Because of the shortness of his reign. For as the flash is quickly gone, so the dominion of Satan lasts but for this life, which is but as a moment compared with eternity.

Hence, figuratively, lightning, is an emblem of this world's glory. For as it flashes, and is quickly gone, "so passes away the glory of this world."

Furthermore, as the brilliant lightning loses itself in the earth, so Lucifer, a bright angel, became through pride a foul fiend, and thus pride makes the best of men to become devils, whilst humility makes angels of the worst. See Isa. xiv. ii. "Thy pomp is brought down to the grave, the worm is spread under thee, and the worms cover thee."

4. Because of his outward appearance, "for he transforms himself into an angel of light," 2Co 11:14.

The full meaning of this verse is as follows:—I, saith Christ, as God saw the fall of Satan when he was cast out from heaven, and in like manner, I now, as the Son of man, see him cast out of the temples in which he was worshipped, because I teach, and in My name ye also teach, the nations to break up their idols and to worship God alone. Hence, as I cast him out of heaven, so now I deprive him of his power over men. "How art thou fallen, 0 Lucifer, son of the morning. How is the light which was in thee become darkness." See Isa 14:12.

Moraliter.  S. Bernard, in his sermon, on 1Co 3:12, says, "There is no security in heaven or in paradise, much less in the world. In heaven the angels fell in the very presence of God; in the garden of Eden, Adam; in the world, Judas, a disciple of Christ. I have said this, that no man lull himself into false security because 'a place is holy ground.' For it is not the place which sanctifies the men, but the men who sanctify the place."

Mystically.  S. Jerome, Psa 124:8, says, "Many earthly things became heavenly, and many heavenly things earthly." The traitor Judas was offered heaven, but chose earth. The apostle Paul, when persecuting the Church, was the enemy of Christ; but converted, he became meet for the kingdom of heaven. Let him, whose conversation is in heaven, beware of false security; and let not him who yet loves the world, despair of salvation.

Ver. 19.— Behold, I give you power to tread on serpents and scorpions. Power ו̉מןץף?בם, i.e. authority. We may take the words literally, for to Adam was given dominion over every living thing. Christ then gives His disciples power over the wild animals as well as over devils. "They shall take up serpents, and if they drink any deadly thing it shall not hurt them." S. Mar 16:17. And so S. Paul shook off the viper which had fastened on his hand, and felt no harm. Act 27:5. Jansenius, Maldonatus, and others.

And over all the power of the enemy, ה‎םבלים rendered in the Vulgate "virtutem," whether wild animal, or poison, or Satan himself. For by all the power of the enemy we may understand every thing hostile to men.

But mystically, the passage has reference to the devils, who are described as serpents and scorpions, and called the power of the enemy, i.e. the army of Satan.  S. Athanasius, Theophylact and others.

Hence Euthymius takes these serpents and scorpions as influencing the senses, or, as Bede says, "representing every kind of unclean spirit." He adds, "There is this difference between serpents which wound with their fangs, and scorpions whose sting is in their tail, that the serpents signify men or spirits raging openly, scorpions signify them plotting in secret. Thus by the serpent which deceived Eve, we must understand the devil in the serpent's form. See Gen  iii

Ver. 20.— Notwithstanding in this rejoice not, that the spirits are subject unto you. He does not forbid them altogether from rejoicing in that the spirits were subject unto them, for this was a lawful joy, but he exhorts them to rejoice rather at their election to eternal life.

1. Because power over the devils is a grace given to the Church, and sometimes bestowed upon the unworthy, as Judas.  S. Mat 7:22. But predestination brings men into favour with God, and ends in everlasting happiness.

2. Because, as Euthymius says, "The one joy is productive of pride and vainglory, but the other of good works, and a desire to please God."

3. Again, because the casting out of devils and the working of miracles is due to the power of God, and is independent of human merit. But they whose names are written in heaven, at some time present or future are made meet for so great a reward. Bede.

4. Lastly, because to cast out devils affects others, but it is for our own profit that our names are written in heaven. Theophylact.

Are written in heaven, "in the book of life," not by pen and ink, says Titus, but by the foreknowledge and election of God. Ye are citizens inscribed on the roll of an eternal city, not after the manner of men, but written down in the remembrances of God. Euthymius. Not, says Bede, because God can forget, but that His purpose may stand fast for ever.

Hence, as the foreknowledge and election of God are twofold, so is the book of life. The one perfect and complete, in which are the names of those who are predestinated to eternal life. The other imperfect and incomplete, because they whose names are written in it may fall away, and forfeit their promised reward. So the Apostle salutes Clement and his fellow-labourers, "whose names are written in the book of life " (Phil iv.) meaning thereby that they, like the Ephesian converts, were called by God and predestinated by Christ to believe on Him, but that their final salvation was conditional on their perseverance and faith. Eph. i. And again, Eph 2:19, "Ye are fellow citizens with the saints, and of the household of God:" by grace here and in the glory hereafter, if ye depart not from the grace which is given you. So the Church in the "Secreta" for Lent prays, that the names of all believers may be retained in the book of God's predestination. These then can forfeit their election, and therefore their salvation is conditional on their perseverance in well doing. For this is the interpretation of Jansenius, Francis Lucas, and others, though Maldonatus doubts whether it be the right one, and Toletus refuses to accept it.

For it is clear from ver. 18 that Christ did not give the seventy disciples to understand that they were absolutely and unconditionally predestinated to glory, for He would have them mindful of condemnation. As Satan fell from heaven, so take heed lest ye also come short of the glory prepared for you in heaven. So all the apostles were called by Christ, and yet one of them was a reprobate.

"Have I not chosen you twelve, and one of you is a devil?"  S. Joh 6:70. And also among the deacons, who were chosen from the seventy was Nicolas, a man of impure life and the author of the heresy of the Nicolaitanes. S. Jerome, Epist. 48.

Hence we must understand the promise of Christ (S. Matt. xix. 28), "Ye which have followed me, shall sit on twelve thrones judging the twelve tribes of Israel," to be conditional, i.e. to be fulfilled only if they continued to follow Him to their life's end.

Ver. 21.— In that hour Jesus rejoiced in spirit (Spiritu Sancto, Vulgate), because the Holy Spirit had, according to His promise, granted the disciples, though weak and unlearned men, the power of working wonders, and had thus led others to believe in Christ and to glorify God.

And hast revealed them unto babes, i.e. that thou hast revealed to my humble and unlearned disciples the truth, so that they might acknowledge Thee, the one true God, and Me whom Thou hast sent, and might be predestinated to eternal life; and that many others also, whom they have healed of their diseases, and from whom they have cast out devils, might be brought to the knowledge of God, and believe to the salvation of their soul.

Ver. 22.— All things are delivered to Me of My Father. As all things were created by My Father, so all things are created anew by Me, and redeemed from the curse of sin. That thus I might raise up those who had fallen away, and might sanctify them, and might renew all the other creatures which had become corrupt through the sin of man.

"For," says S. Athanasius ( Serm. iv. contra Arianos ), "after the fall of man, all things were made partakers of his transgression. And so death reigned over all from Adam even unto Christ. The earth was given over to the curse, hell was opened, paradise shut, heaven became an enemy, and mankind being corrupted and lost, the devil triumphed over us."

"Then He gave Him a human nature, that the Word Himself might take upon Him our flesh, and might renew in all the nature He had taken.

"All things were delivered unto Him as the physician who could heal the serpent's bite, as the life which could restore the dead, as the light which could illuminate the darkness, as the understanding which could renew the Powers of the mind."

And in explanation, he adds, "After all things were delivered to Him, and he was made man, all things were renewed and made perfect again. The earth received a blessing instead of a curse, paradise was unlocked. Hell drew back from fear, the graves gave up their dead, and the gates were thrown open that He might enter from Eden."

Christ does not speak here of the essence and attributes which were communicated to Him from the Father by His divine generation, as S. Chrysostom, Hilary, and S. Ambrose explain, but of the plenary power which was given to Him as man, to effect the salvation of men.

Ver. 25.— And, behold, a certain lawyer stood up. "What ought I to do to obtain eternal life?" This lawyer is not the same as the one mentioned by S. Mat 22:35, as is clear from the circumstances there recorded.

And tempted Him. He asked the question, not for any good motive, but with the design of tempting Christ to give some answer concerning Himself or His doctrine, which might lay Him open to the charge of being a breaker or a despiser of the law. Toletus.

Ver. 29.— But he, willing to justify himself. To justify himself, i.e. to show himself to be more just than others. "Show me any one who comes nigh me in righteousness, who is as just and upright as I am. Such an one you will scarcely find." So Titus, Euthymius, and Isidore of Pelusium, who think that the lawyer spoke with the pride and arrogance of a Pharisee.

"He thought," says Isidore, "that the neighbour of a righteous man must be righteous, and the neighbour of an exalted man one of high degree. Show me some one so great as to be worthy to be compared with me."

But the answer of Christ proved the contrary, as is clear from a consideration of the passage. For when this lawyer heard Christ commend the answer he had given, his purpose changed, and his aversion turned into love and reverence for the Lord. Hence he earnestly asked, Who is my neighbour? that by loving him he might fulfil the law.

Hence, "willing to justify himself," means that he wished to show his love for that which was right, that he was anxious out of an awakened conscience to understand and learn the law of God, in order that he might fulfil its precepts. Toletus, Jansenius, and others.

And who is my neighbour? There was much questioning amongst the scribes concerning this, and much error. For because it is written, Lev 19:18, "Thou shalt love thy friend" (øò rea), they inferred the contrary, "thou shalt hate thy enemy," i.e., the Gentile, every one not a Jew: an error which Christ corrected, S. Mat 5:43.

Hence the scribes thought that the Jew alone, as a worshipper of the one true God, and, of the same religion and race, could be a friend, or a neighbour, and even of their countrymen only those who were faithful in their observance of the law, were to be loved or to be held in honour.

Well, therefore, might this lawyer ask, Who is my neighbour? I love all my countrymen who walk uprightly, and regard them as my neighbours, but are there others whom I ought to love? Christ answers that all men are our neighbours, because they partake of the same life, the same grace, the same salvation through Christ, the same sacraments, the same vocation and calling and are journeying with us to the same eternity of happiness.

Every man, therefore, is our "rea," our friend and our fellow; or in the Greek נכחף?ןע, near to us, from נוכבזש or נכ?ש, I draw nigh, which is more forcibly rendered in Latin by "proximus," because we are "proximi" next or nearest to each other in a direct sense by virtue of the life we live in common with them, and the blessings which we enjoy.

But by proximus Cicero and the Latins understood vicinissimus, i.e. neighbour in the strictest sense. Hence Isidore ( lib. x. etymol.). We call him the nearest to us, who is next of kin; and Cicero ( lib. II De legibus ), "Whatever is best, that we must look upon as next or nigh unto God." But now all men are our neighbours by creation, and by their redemption and calling in Christ.

Figuratively. The word "neighbour" is suggestive of the tenderest affection and love, such as that of brother for brother, or of a son for his father, for no one comes between them, inasmuch as there is no higher relationship; yet there are degrees of this love, for we must love our father more than our brother, and our brother more than any more distant relation, for amongst our nearest of kin one is nearer to us than another, and therefore more to be loved.

Ver. 30.— And Jesus answering said. Taking up or continuing His discourse. Euthymius. I.e. answering the lawyer and explaining fully and clearly to whom "neighbour" applied.

A certain man went down from Jerusalem to Jericho, and fell among thieves. A Jew, S. Augustine says; and an inhabitant of the holy city. Bede.

The parable is founded on incidents of at that time frequent occurrence, and is therefore a true history. For, as S. Jerome observes, between Jerusalem and Jericho was a place infested with robbers, called in the Hebrew tongue Adommim, or rather Addammim, i.e. red or bloody, because of the blood which was shed there. So Adrichomius describes Adommim as a place infamous even in later times for robberies and murders, terrible to behold, and so dangerous that no one dared to pass through it without an escort.

There the Samaritan met with this man who, like many another traveller, had been grievously wounded by robbers. The place itself lay four leagues to the west of Jericho, and was situated on the confines of Judah and Benjamin. A fort had been built there, and garrisoned with soldiers, for the protection of travellers. Close by was a large cavern, and the country round was hilly, so that robbers could see from afar the approaching wayfarer, and lie in ambush to attack him. Hence in Joshua xv. 7 the place is called the going up to Adommim.

Which stripped him of his raiment, and wounded him, and departed leaving him half dead. Stripped him of his raiment, money, and all that he had, and left him half dead by the wayside, where he would have died of his wounds had no one come to succour him. For it is the custom of robbers, in order to avoid detection, to murder their victims. The Syriac version makes the meaning clear. "They wounded him, and left him when there was scarce any life remaining in him."

Ver. 31.— And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. By chance, humanly speaking, but really by the providence of God, for all things are foreordained by Him. Passed by on the other side, "ב̉םפינבזח̃כטום." The priest, terrified at his appearance, turned away from him, and went by on the other side. Christ here draws attention to the perversity of the priests of that day, who were zealous in carrying out all the outward observances of the law, but were utterly wanting in true religion and in showing mercy and pity. For this priest left his fellow-countryman and neighbour in his direst distress without even a word of consolation or comfort.

Ver. 32.— And likewise a Levite when he was at the place, came and looked on him, and passed by on the other side. The Levite amongst the Jews, like the deacons in the Church, assisted the priest in his ministrations. He was therefore of one mind with the priest, for as the priest so is the Levite, as the prelate so the deacon, as the master so the servant, as the teacher so the disciple. And so he also passed by on the other side.

Ver. 33.— But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him. A Samaritan one of an entirely different race and religion, and therefore, as a heretic and schismatic, more hateful to the Jews than any other of the Gentiles. Yet this despised Samaritan had pity on the poor traveller who had, been abandoned by both priest and Levite. Hence we learn that not only our friends but also our enemies are our neighbours, and Christ holds up this Samaritan as an example of brotherly kindness and love, because he had compassion on one who was hateful to himself and his people.

Ver. 34.— And went to him, and bound up his wounds, pouring in oil and wine. Went to him, got off the horse or the ass on which he was riding, and poured into the wounds the oil and wine which he carried with him as refreshment for the way.

The order is inverted. He first, in accordance with the practice of the physicians of that day, washed the wounds with wine; for wine (1.) removes the coagulated blood; (2.) arrests corruption; (3.) closes the wound and strengthens the nerves against the effects of the bruises.

Then he anointed the wounds with oil—(1) To sooth their smart; (2.) to allay the pain; and (3.) to help forward the cure.

Hence S. Gregory says ( lib. xx. chap. 8, Moral ), By wine we may understand the gnawings of conscience; by oil the healing influences of religion—and so mildness must be mingled with severity if we would heal the wounds of the soul, and rescue sinners from the power of sin. But S. Chrysostom considers the wine to be the blood of the Passion, the oil the unction wherewith we are anointed, i.e. the unction of the Holy Spirit. Interlinear Gloss.

And set him on his own beast. On his ass. Syriac.

Allegorically. S. Augustine explains the beast to mean the flesh of Christ, and to be set thereon, to believe in the incarnation.  S. Ambrose says, He places us on His beast whilst He bears our sins; and Theophylact, He made us to be His members and partakers of His body.

And brought him to an inn. וי̉ע נבםהןקוי̀ןם, in stabulum. Vulgate. The resting-place built for the accommodation of all—the stabulum, where travellers stopped or stood to rest,

And took care of him. Providing everything which his case required.

Ver. 35.— And on the morrow when he departed, he took out two pence—i.e. not two pence in the ordinary signification of the words, but sufficient to supply the wants of the wounded man until his return.  S. Augustine says, "The two pence are the two precepts of love, which the apostles received for the evangelising of the world, or the promise of this life, and of that which is to come."

And gave them to the host, &c. Learn hence how great was the love of the Samaritan, for he provided everything that was needful for the poor traveller's cure.

Allegorically. The traveller is Adam wounded, and all but dead in trespasses and sins. For Adam went from Jerusalem to Jericho when he fell from grace into the power of Satan. For the thieves are the evil spirits who tempted Adam and Eve to sin, and corrupted the souls of all with the lust of concupiscence. The priest and Levite represent the ancient law, which was unable to remedy the consequences of Adam's fall.

The Samaritan is Christ, by whom men are rescued from sin and promised salvation. The beast is his human nature, to which the divine is united, and on which it is carried and borne. The inn is the Church, which receives all believers. The wine is the blood of Christ, by which we are cleansed from sin. The oil represents his mercy and pity. The host, who is the head of the inn, i.e. of the Church, is S. Peter. So S. Ambrose, Origen, and the Fathers.

Hear also Origen more particularly: "A certain preacher thus interprets the parable. The man who went down from Jerusalem is Adam. Jerusalem is Paradise, Jericho the world. The thieves are the powers which are against us. The priest is the law, the Levite, the prophets. The Samaritan is Christ. The beast whereon he sat, the body of the Lord, i.e. His humanity. The inn the Church. By the two pieces of money we may understand the Father and the Son, and by the host, the head of the Church, him to whom its governance is committed. The return of the Samaritan is the second coming of the Lord;" and this interpretation seems reasonable and true

Again the Fathers and Theologians teach from this parable that Adam was stripped of those gifts and good things which were of grace, but wounded in those things which were of nature, not indeed in his nature pure and incorrupt, for nature is the same after sin as before, but in his nature established by grace, cleansed and renewed by justification imputed by God. For in a nature of this kind all the appetites and passions as well as the lust of concupiscence are subjected to the understanding, so that a man does not wish or desire anything but that which is right. For deprived through sin of original justification we experience in ourselves, unwittingly and contrary to our will, evil desires. This is the wound which nature has received.

Ver. 36.— Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? The true meaning of the passage is this, Which of these three seems to thee to have acted as neighbour to the wounded man? and in this sense it was understood by the lawyer who answered, "He that showed mercy upon him." Christ asked the lawyer which of the three by his actions showed that he looked upon the wounded man as a neighbour. For neighbour is a correlative term, and a man can only be a neighbour to a neighbour, just as a man can only be compassionate to one who needs pity.

Hence Christ indicates the one by the other, and thus answers the lawyer's inquiry. Christ inverted His answer, in order to give an example of the perfection of brotherly love, so that the lawyer and all men might learn to imitate the Samaritan. Hence Jesus said, "Go and do thou likewise," v. 37.

So also in the parable of the two debtors, Christ asks, "Which of them will love him most?" See chap. vii. 42.  S. Augustine, Bede, and all the Fathers.

Ver. 37.— And he said, He that showed mercy on him. Then said Jesus unto him, Go, and do thou likewise. Hereby we understand, says S. Augustine, "that he is our neighbour to whomsoever we must show compassion, if he need it, and would have shown it if he had needed it." Hence it follows that even he who must in turn show us this duty is our neighbour. For the name of neighbour relates to something else, nor can any one be a neighbour except to a neighbour.

Hence it is clear that to no one, not even to our enemy, is mercy to be denied. And S. Augustine very appositely adds, "What more remote than God from men? For God possesses two perfections, righteousness and immortality. But man two evils, sin and death. God was made man, and so like unto us, yet not like us, for He was without sin, and by bearing the punishment, but not the guilt of sin, He abolished both the guilt and the punishment."

Isidore of Pelusium assigns the cause. Relationship is reckoned according to nature, not virtue; in essence, not by worth; by compassion, not by place; by the manner of treatment, not by neighbourhood. For we must account him as a neighbour who is most in need of our aid, and be willing at once to render him help.

Ver. 38.— Now it came to pass, as they went, that He entered into a certain village: and a certain woman named Martha received Him into her house. As they went preaching the Gospel, v. i. "A certain village:" probably Bethany, where Martha dwelt.

The servant, says S. Augustine, by reason of His condescension, not His condition, received her Lord, the sick the Saviour, the creature the Creator, one to be fed in spirit, Him who must be fed in the flesh.

The hospitality of Martha is praised, for she received Jesus, who was hated by the chief priests and scribes, and in receiving Him she received God, who blessed her and her house, and after death received her into glory.

Thus Abraham entertained angels unawares. See Heb 13:2.

Hence Christ appeared to Martha as she lay dying, and as a reward for her hospitality invited her to His heavenly kingdom, and it is added on the authority of S. Antonine, that the Lord Himself was present at her burial. Thus He honours those who honour Him.

Ver 39.— And she had a sister called Mary, surnamed, Magdalene. They were sisters, says S. Augustine, not only by their parentage but in religion, for both were followers of Christ, and both served Him present in the flesh—blessed in such a guest.

Which also sat at Jesus' feet, and heard His word. The word "also" shows that at the very time when Mary might have been assisting her sister in her household cares, she was sitting at Jesus feet showing her diligence and zeal in hearing, and the great reverence which she had for Christ.

As by sitting at Jesus' feet she had made the better choice, says S. Augustine, so she received the greater benefit. For water collects in the low-lying valleys, but flows down the acclivities of the hills.

And heard His word. Christ here teaches His disciples how they ought to behave in the houses of those who receive them, for, says S. Chrysostom (S. Cyril in the Catena), "They should not remain idle, but rather fill the minds of those who receive them with heavenly doctrine." That no time may be without fruit, but that they may everywhere sow the seeds of religion, and excite men to virtue and to the love of God. Thus did Peter Faber, the first companion of S. Ignatius Loyola, who spent his whole life in journeying amongst his fellowmen, and in his will left us this salutary advice, that when we enter a house we should recite the hours, or take part in religious discourses, to show the reality of our profession. For thus a stop is put to improper conversation, and religion is the gainer. Thus he more than once by his discourse moved those whom he was entertaining to repentance, and received from them confession of their sins. Thus also did S. Francis Xavier, who sailed throughout the East, and won converts as much by his life as by his preaching.

Ver. 40.— But Martha was cumbered with much serving, נוזיוףנב̃פן נוז? נןככח̀ם היבךןם?בם, was drawn aside and distracted, i.e. was anxious that nothing should be wanting for the entertainment of such a guest. Hence the Arabic, Martha was diligently serving to the utmost of her power.

And came to Him, and said, Lord, dost Thou not care that my sister hath left me to serve alone? bid her therefore that she help me. Came to Him: Greek, ו̉ניףפב̃ףב, standing by Him.

Dost Thou not care? Does not it displease you? Arabic.

Martha spoke thus partly from her wish that all things should be properly prepared for Christ, partly from her knowledge of His consideration and kindness. Lord, my sister sees me overwhelmed with care because of my desire to honour Thee, and yet does nothing to assist me. Out of kindness to me, bid her, therefore, share my labour. She will obey Thy word, but will not, I know, listen to my request.

Ver. 41.— And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things. The repetition of her name, says S. Augustine, "is a sign of affection, or perhaps of a desire to arrest her attention more particularly to what He was about to say. For she was so entirely engrossed by her household cares, that His words might have been unheeded had she not been specially addressed by name."  S. Augustine adds, "Mary made no reply, because she preferred to commit her cause to her judge, and knew that Christ would, as He was wont, stand by her and support her. Hence Christ, who was appealed to as judge, became her Advocate." Interlinear Gloss.

Thou art too anxious, Martha, and therefore thou are troubled. Thou desirest to prepare many things for me, whereas I need but few. Emmanuel Sa and all the others translate ôõæâÜæÞ, thou art confused, but the better rendering is, thou art troubled. For those who are anxious about many things experience much perturbation of mind—hence too much care and anxiety is the sign of excessive love or fear, and so they who love honour or riches, or any other thing too much, fear lest they may lose what they love, and become perturbed and anxious.

Ver. 42.— But one thing is needfull. The Greek has ו̉םן̀ע ה? ו̉ףפים קזו?ב ; and this "one thing" Christ places in opposition to the "many things" about which Martha was troubled.

What then is this one thing which is needful? Luther, Bullinger, Melancthon, and other like innovators answer, Faith, i.e. to hear the Gospel and to believe in it. For this is what the Magdalene did. Hence they think that faith only is necessary for salvation. Only believe, they say, that you are saved through the merits of Christ, and you will assuredly obtain your salvation. But such a faith is rash and delusive. For blasphemers and evildoers might possess it. Hence, in addition to faith, hope, charity, and good works are necessary for salvation, as is clear from S. Mat 19:17, 1Co 13:13, and Holy Scripture generally, and from the example of the Magdalene herself, who not only heard, but was obedient to the word of the Lord. See S. Luk 7:43.

The truer and more orthodox interpretation seems to be that of those who understand by "one thing" one kind of food. Thou art anxious, Martha, to place before me many dishes, but to no purpose, for I require but one. I want not a rich banquet, but only ordinary food, for I am temperate, and a lover of humble fare. I do not blame, but praise your desire to do Me honour, yet I warn you not to be over careful for the things of this life, nor to call your sister away from hearing My words. So Theophylact, S. Gregory, and others.

Hear also S. Basil. "There is need of few things, or rather of but one. Of few things as far as preparations are concerned, but of one object for the supply of our need;" and Titus, "We came not hither to fill ourselves with superfluous food, for nature is content with little." Similarly Theophylact says, "One thing is needful: we must eat something, but we need not varieties of food," i.e. according to the Arabic version, "That which is necessary for us we can easily obtain."

2. But in a higher sense, the one thing needful is the love of God, and the desire of salvation. This was the good part which Mary had chosen; and therefore, explaining the one thing needful, Christ goes on to say, "Mary hath chosen that good part which shall not be taken away from her."

The meaning is, therefore, this: Thou, Martha, art troubled about many things, but I exhort thee to devote thyself to one thing alone, to seek to please God, and Him only, in every action of thy life, and to do everything out of love towards Him. So, not attempting that which thou art unable to perform, thou wilt be enabled to serve God quietly and without fear, and to accomplish whatsoever He would have thee to do. Bede, Euthymius, and others.

Hence S. Augustine and S. Gregory say, "This one thing is the end and chief good of men, on which their minds should be ever fixed;" and Cassian says, "The one thing needful is a mind which, regardless of all else, is fixed on God alone, and rejoices in the contemplation of His perfections." For although divine contemplation is not necessary for salvation it is necessary for the perfection of those who are united to God by a holy life. So the Psalmist says, Psa 27:4, "One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life." And S. Paul, Phi 3:13-14, "One thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus." And again, Esther xiv. 18, "Thine handmaid hath never rejoiced since I was brought hither, unto this day, but in thee, 0 Lord, the God of Abraham."—Douay. For Christ saith, S. Joh 17:3, "This is life eternal, that they might know Thee the only true God, and Jesus Christ whom Thou hast sent."

Wherefore, when S. Ægidius, a very holy man, one of the first followers of S. Francis, was asked the way to holiness and perfection, he answered, "Una uni." Let your whole mind be entirely given up to God, and one with Him. For unity is contrary to division, and God is one. Wherefore let him who seeks God return to unity with Him, for God must be sought by conformity of will, and by the union of the intellect and affections. S. Bernard ( serm. 7 in Cant.)

Hence S. Augustine ( lib. ii, 18 De Ordine.) proves by induction that all things tend to one, because, as he shows, "Unity or singleness is the first fruit of God, who is the first essential and uncreated unity, the origin and fount of all other unities;" and in a later chapter he dwells upon the beauty of unity.

In short, the one thing needful is God. All other things contingent and immaterial, created by the good pleasure of God out of nothing; and as, to quote the proverb, he who pursues two hares catches neither, so he who strives to please God and the world fails to attain either object.

Figuratively, this "one thing" is to be acquired by meditation and prayer, for thus men are brought into communion with God. Hence he who would lead a religious life should seek this one thing only, so as to be thereby drawn into union with the Almighty.  S. Dionysius and Climacus. "A monk is one who always has his soul lifted up to God; one who prays at all times, at all places, and on all occasions;" and S. Chrysostom says, "Prayer is the heart and soul of a perfect and religious life;" and S. Bonaventura ( De perfectione vitæ, chap. 5), declares that "If any one who has taken the vows of a religious life omits frequent prayer, his soul is dead within him, or in other words he is like a body without a soul, having the outward form and religion, but lacking its inward grace." And again, "Without abundant prayer religion becomes languid and weak. Why, unhappy spirit, dost thou wander through many places, seeking rest and finding none? Set thy affections on Him, of whom are all things, and in Him thou wilt rest happy and content. For He will satisfy thee with good things, and give thee to drink out of His pleasures as out of a river."

Hear also what Epictetus says to Arrian: "All first principles must, as if the world were turned upside down, return to one—all beauty, truth, and everything which is good, to one origin—everything divine to one God, all unity to the Triune." For unity, the beginning of things, goodness, truth and God are the same, and therefore one. Hence we read, Son 2:16, "My beloved to me, and I to Him," for the Bride makes entire surrender of herself to her spouse; and so the saints desire to put off the flesh, that their souls may be united with God. So S. Paul was willing rather to be absent from the body, and to be present with the Lord (2Co 5:8); and Simeon, "Lord, now lettest Thou thy servant depart in peace according to thy word;" and the Psalmist, "Woe is me, that I am constrained to dwell with Mesech." Psa 120:5.

S. Basil speaks of some who abhorred this life, as if it were a dark prison, and with difficulty restrained their desire (ן̀זדבי̃ע ) for release, because their hearts were filled with the love of God, and eager to gaze upon the divine perfections: they longed for the time when they might for ever contemplate the loving kindness of the Lord.

So this blessed rest is to the wise a time of working, and the mind which has once been absorbed in the contemplation of the divinity, sustains itself on God and is sustained by Him.

Wherefore David says, Psa 47:2, "My soul thirsteth for God, for the living God; when shall I come and appear before God?"

Symbolically, unity is the beginning and end of all numbers, for every number commences and ends in it—whilst it is independent and indivisible.

So God is the beginning and ending of all things, the Alpha and Omega (Rev 21:6), who shutteth and openeth all things, before whom and after whom there is nothing. Who was from all eternity, through whom and by whom all things exist. Hence Plato says, "All things spring from the divine unity, and retain the trace of their origin, by means of which they are recalled to this unity, and perfected in it;" and considers unity to be God, in whom all things exist as branches from the root.

Again, where sin is there is division; but where virtue, there oneness—where love, there unity. Therefore let him who seeks after virtue love one thing, and seek also for unity. For Christ, the teacher of unity, wills to join us together in one Church and unite us to Himself.

For unity imparts holiness to the mind, health to the body, peace and concord to countries and households, in short, all the virtue and strength of a nation arises out of its oneness with itself. But division is the cause of discord, schism, war, and countless ills. Hence Plato ( De Repub. lib. v.) says, The worst evil which can befall a state is division, and its highest good subjection, if subjection makes it again one.

Hence S. Augustine says of the heavenly life, "There will be there no grudging because of unequal love, for one love will reign supreme in all;" and S. Gregory, "So great a love there unites all, that each rejoices that another rather than himself has received a blessing." Life therefore reigns in love, i.e. in union; but death in hatred, i.e. in division.

Mary hath chosen that good part. The Syriac and Arabic add "to herself"—hath taken to herself. The Greek word ב̉דבטח̀ם implies excellence, hence the Vulgate gives optimam. For Christ commends the one sister more than the other. "Thou, Martha, hast chosen well, but Mary better. Thou hast not chosen a bad part, but she a better."  S. Augustine. "Behold, Martha is not blamed, but Mary is praised." Bede. And again, S. Augustine ( serm. 27 De Verbis Domini ), "Can we imagine that Martha was blamed for being intent on hospitable cares? How could she be rightly blamed for rejoicing over such a guest?" So also Ambrose and Cassian ( Collat. i., chap. 8).

Theophylact explains, "By the action of the one, the body is nourished; by the action of the other the soul receives life." And Euthymius, "It is good to be hospitable, but it is better to hear the word of God, for the one is of the body, the other of the spirit."

S. Augustine gives another figurative interpretation: "Why was Mary's the better part? Because she preferred the one thing to many. Many things were created, but there was but one Creator, and if the things created were very good, how excellent must He be who created them."

There are three persons in the Godhead, and these three are one, so the nearer you approach to perfect unity, the higher you draw to God; and Christ Himself prays the Father that His disciples "may be one, as Thou, Father, art in Me, and I in Thee, that they also may be one in Us." And again, "The glory which thou gavest Me have I given them; that they may be one, even as We are one." See S. John xvii. 21 et seq.

Hence to choose the good part, is to give up all care of earthly things, and to devote oneself entirely to the service of God.

Hear Richard de S. Victor on Song viii: "Mary chose the better part, because she saw that the contemplation and the love of God included all things; but her sister was occupied about things which, though many, are limited to this world: hence by comparison Martha was troubled about few things. But the one thing necessary, and to be preferred before all, is to love God with the whole heart, and to show love and charity to all men." And Suarez ( De Oratione Mentali ) says, "Mary made the better choice, because mental prayer brings about blessedness in this life, because it is the commencement of that beatific vision which will be the happiness of the saints in heaven."

Hence the joy of Magdalene was real and lasting. So S. Bernard says, "It is impossible to enjoy here on earth a sweet and happy life, since the earth itself is subject to constant change; but there is a joy lasting in its happiness, which arises out of a pure conscience. For the mind which is purified from earthly affections and entirely fixed on the contemplation of heavenly things, fears no threatenings, knows no fear, conceives no false hopes, but, void of all offence, rests in perfect peace." Hugo Victorinus accounts for this perfect peace thus: "A conscience is quiet and void of offence when it is kindly affectioned to all, and bears ill-will to none: when it regards a friend

Commentary -- Other

Critics Ask: Luk 10:23

LUKE 10:23 —Are those who see blessed, or those who do not see?

PROBLEM: Here Jesus tells His disciples: “Blessed are the eyes which see the things you see.” However, later He said to them, “Blessed are those who have not seen and yet have believed” ( John 20:29 ). Which one is right?

SOLUTION: First of all, there is a different meaning to the word “blessed” in each passage. In the first case, it seems to mean that they were highly favored because they were seeing these miracles occur (cf. 10:17-19 ). In the John passage, “blessed” means worthy of praise, which is a reference to those who believe in Christ without having the opportunity to place their finger into the crucifixion wounds in His resurrection body.

Further, even if “blessed” is taken in the same sense, there is still an important difference in the object of Jesus’ commendation for what they saw or didn’t see. There is a difference between requiring sight as the ground of faith, as Thomas apparently did, and using sight inprocess of exercising their faith, as the disciples did. There is nothing wrong with evidence used to support one’s faith, but it should not be used as the very basis of it. God alone and His self-revelation is the basis for believing, not the miraculous evidence for it. So we should believe in God because of Himself, not merely because of the evidence for Him. Evidence, at best, merely give us grounds for belief that God exists. Only God Himself, through our free choice, can persuade us to believe in Him. Therefore, to demand that we “see” more evidence before believing in Him diminishes the merit of faith (i.e., our blessedness).   

Evidence: Luk 10:2

PRINCIPLES OF GROWTH FOR THE NEW AND GROWING CHRISTIAN

Evangelism—Our Most Sobering Task

Late in December 1996, a large family gathered for a joyous Christmas. There were so many gathered that night, five of the children slept in the converted garage, kept warm during the night by an electric heater placed near the door.

During the early hours of the morning, the heater suddenly burst into flames, blocking the doorway. In seconds the room became a blazing inferno. The frantic 911 call revealed the unspeakable terror as one of the children could be heard screaming, " I’m on fire!" The distraught father rushed into the flames to try to save his beloved children, receiving burns to 50% of his body. Tragically, all five children burned to death. They died because steel bars on the windows thwarted their escape. There was only one door, and it was blocked by the flames.

Imagine you’re back in time, just minutes before the heater burst into flames. You peer through the darkness at the peaceful sight of five sleeping youngsters, knowing that at any moment the room will erupt into an inferno and burn the flesh of horrified children. Can you in good conscience walk away? No! You must awaken them and warn them to run from that death trap!

The world sleeps peacefully in the darkness of ignorance. There is only one Door by which they may escape death. The steel bars of sin prevent their salvation, and at the same time call for the flames of Eternal Justice. What a fearful thing Judgment Day will be! The fires of the wrath of Almighty God will burn for eternity. The Church has been entrusted with the task of awakening them before it’s too late. We cannot turn our backs and walk away in complacency. Think of how the father ran into the flames. His love knew no bounds. Our devotion to the sober task God has given us will be in direct proportion to our love for the lost. There are only a few who run headlong into the flames to warn them to flee ( Luk 10:2 ). Please be one of them. We really have no choice. The apostle Paul said, " Woe is to me, if I preach not the gospel!" ( 1Co 9:16 ).

The " Prince of Preachers," Charles Spurgeon, said, " We need to be ashamed at the bare suspicion of unconcern." A Christian cannot be apathetic about the salvation of the world. The love of God in him will motivate him to seek and save that which is lost.

You probably have a limited amount of time after your conversion to impact your unsaved friends and family with the gospel. After their initial shock, they will put you in a neat little ribbon-tied box, and keep you at arm’s length. So it’s important that you take advantage of the short time you have while you still have their ears. For advice on how to do this, see Luk 8:39 footnote.

It is important to realize that we should share our faith with others whenever we can. The Bible says that there are only two times we should do this: " in season, and out of season" ( 2Ti 4:2 ). The apostle Paul pleaded for prayer for his own personal witness. He said, " [Pray] for me, that utterance may be given to me, that I may open my mouth boldly, to make known the mystery of the gospel, for which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak" ( Eph 6:19-20 ).

Remember that you have the sobering responsibility of speaking to other peoples’ loved ones. Perhaps another Christian has prayed earnestly that God would use a faithful witness to speak to his beloved mom or dad, and you are the answer to that prayer. You are the true and faithful witness God wants to use.

Keep the fate of the ungodly before your eyes. Too many of us settle down on a padded pew and become introverted. Our world becomes a monastery without walls. Our friends are confined solely to those within the Church, when Jesus was the " friend of sinners." So take the time to deliberately befriend the lost for the sake of their salvation. Remember that each and every person who dies in his sins has an appointment with the Judge of the Universe. Hell opens wide its terrible jaws. There is no more sobering task than to be entrusted with the gospel of salvation— working with God for the eternal well-being of dying humanity.

For the next principle of growth, see Heb 6:18 footnote.

Evidence: Luk 10:14

The world often mocks the thought of hell, by saying that God is unjust in sending all sinners there regardless of whether their sins are menial or heinous. God’s punishment, however, will be according to righteousness. Here we see that the more sinful cities of Chorazin and Bethsaida will receive a more harsh judgment than Tyre and Sidon. For a description of hell, see Rev 1:18 footnote.

Evidence: Luk 10:20

" The joy of heaven will arm us against the assaults of our spiritual enemies and put our mouths out of taste for those pleasures with which the tempter baits his hooks." Matthew Henry

Evidence: Luk 10:26

This man was proud and self-righteous. He " stood up" and tested Jesus. He needed the Law to humble him and bring him the knowledge of sin. When the Law accused him, he tried to justify his guilt—" But he, willing to justify himself, said to Jesus, And who is my neighbor?" Jesus then explained the spiritual nature of the Commandments to show the man how far he had fallen short of the glory of God that is revealed in the Law ( Luk 10:30-37 ).

Evidence: Luk 10:27

Love God with the whole heart . Three children were watching a new television set their father had just purchased for them. When their dad arrived home, they didn’t even get up and greet him at the door. Instead, they were watching TV. The father walked over to it, turned it off and said, " Kids, I purchased that television set because I love you and want you to be happy. But if it comes between you and your love for me, I am going to sell it, because you are loving the gift more than the giver."

If we love anything more than God (our mother, father, brother, sister, spouse, children, job, sports, or even our own life), we are loving the gift more than the Giver. This is called " inordinate affection." To love anything more than we love God is to transgress the First Commandment. See Luk 12:46 footnote.

Introduction / Outline

Robertson: Luke (Book Introduction)

THE GOSPEL OF LUKE

By Way of Introduction

There is not room here for a full discussion of all the interesting problems raised by Luke as the author of the Gospel and Acts. One can find them ably handled in the Introduction to Plummer’s volume on Luke’s Gospel in the International and Critical Commentary , in the Introduction to Ragg’s volume on Luke’s Gospel in the Westminster Commentaries , in the Introduction to Easton’s Gospel According to St. Luke , Hayes’ Synoptic Gospels and the Book of Acts , Ramsay’s Luke the Physician , Harnack’s Date of the Acts and the Synoptic Gospels , Foakes-Jackson and Kirsopp Lake’s Beginnings of Christianity , Carpenter’s Christianity According to St. Luke , Cadbury’s The Making of Luke-Acts , McLachlan’s St. Luke: The Man and His Work , Robertson’s Luke the Historian in the Light of Research , to go no further. It is a fascinating subject that appeals to scholars of all shades of opinion.

The Same Author for Gospel and Acts

The author of Acts refers to the Gospel specifically as " the first treatise," ton prōton logon , (Act_1:1) and both are addressed to Theophilus (Luk_1:3; Act_1:1). He speaks of himself in both books as " me" ( kamoi , Luk_1:3) and I made ( epoiēsamēn , Act_1:1). He refers to himself with others as " we" and " us" as in Act_16:10, the " we" sections of Acts. The unity of Acts is here assumed until the authorship of Acts is discussed in Volume III. The same style appears in Gospel and Acts, so that the presumption is strongly in support of the author’s statement. It is quite possible that the formal Introduction to the Gospel (Luk_1:1-4) was intended to apply to the Acts also which has only an introductory clause. Plummer argues that to suppose that the author of Acts imitated the Gospel purposely is to suppose a literary miracle. Even Cadbury, who is not convinced of the Lucan authorship, says: " In my study of Luke and Acts, their unity is a fundamental and illuminating axiom." He adds: " They are not merely two independent writings from the same pen; they are a single continuous work. Acts is neither an appendix nor an afterthought. It is probably an integral part of the author’s original plan and purpose."

The Author of Acts a Companion of Paul

The proof of this position belongs to the treatment of Acts, but a word is needed here. The use of " we" and " us" in Act_16:10 and from Act_20:6 to the end of chapter Acts 28 shows it beyond controversy if the same man wrote the " we" sections and the rest of the Acts. This proof Harnack has produced with painstaking detail in his Date of the Acts and the Synoptic Gospels and in his volume The Acts of the Apostles and in his Luke the Physician .

This Companion of Paul A Physician

The argument for this position lies in the use of medical terms throughout the Gospel and the Acts. Hobart in his Medical Language of St. Luke proves that the author of both Gospel and Acts shows a fondness for medical terms best explained by the fact that he was a physician. Like most enthusiasts he overdid it and some of his proof does not stand the actual test of sifting. Harnack and Hawkins in his Horae Synopticae have picked out the most pertinent items which will stand. Cadbury in his Style and Literary Method of Luke denies that Luke uses Greek medical words more frequently in proportion than Josephus, Philo, Plutarch, or Lucian. It is to miss the point about Luke merely to count words. It is mainly the interest in medical things shown in Luke and Acts. The proof that Luke is the author of the books does not turn on this fact. It is merely confirmatory. Paul calls Luke " the beloved physician" ( ho iatros ho agapētos , Col_4:14), " my beloved physician." Together they worked in the Island of Malta (Act_28:8-10) where many were healed and Luke shared with Paul in the appreciation of the natives who " came and were healed ( etherapeuonto ) who also honoured us with many honours." The implication there is that Paul wrought miracles of healing ( iasato ), while Luke practised his medical art also. Other notes of the physician’s interest will be indicated in the discussion of details like his omitting Mark’s apparent discredit of physicians (Mar_5:26) by a milder and more general statement of a chronic case (Luk_8:43).

This Companion and Author Luke

All the Greek manuscripts credit the Gospel to Luke in the title. We should know that Luke wrote these two books if there was no evidence from early writers. Irenaeus definitely ascribes the Gospel to Luke as does Clement of Alexandria, Tertullian, the Muratorian Fragment. Plummer holds that the authorship of the four great Epistles of Paul (I and II Corinthians, Galatians, Romans) which even Baur accepted, is scarcely more certain than the Lukan authorship of the Gospel. Even Renan says: " There is no very strong reason for supposing that Luke was not the author of the Gospel which bears his name."

A Sketch of Luke

His name is not a common one, and is probably a shortened form of Lukios and Lukanos . Some of the manuscripts of the Gospel actually have as the title Kata Lukanon . Dean Plumptre suggests that the Latin poet Lucanus was named after Luke who probably was the family physician when he was born. That is conjecture as well as the notion of Hayes that, since the brothers Gallio and Seneca were uncles of Lucanus they were influenced by Luke to be friendly toward Paul both in Corinth and in Rome. It is probable that Luke was a Greek, certainly a Gentile, possibly a freedman. So this man who wrote more than one-fourth of the New Testament was not a Jew. It is not certain whether his home was in Antioch or in Philippi. It is also uncertain whether he was already converted when Paul met him at Troas. The Codex Bezae has a " we" passage after Act_11:27 which, if genuine, would bring Luke in contact with Paul before Troas. Hayes thinks that he was a slave boy in the family of Theophilus at Antioch, several conjectures in one. We do not know that Theophilus lived at Antioch. It may have been Rome. But, whether one of Paul’s converts or not, he was a loyal friend to Paul. If he lived at Antioch, he could have studied medicine there and the great medical temple of Aesculapius was at Aegae, not far away. As a Greek physician, Luke was a university man and in touch with the science of his day. Greek medicine is the beginning of the science of medicine as it is known today. Tradition calls him a painter, but of that we know nothing. Certainly he was a humanist and a man of culture and broad sympathies and personal charm. He was the first genuine scientist who faced the problem of Christ and of Christianity. It must be said of him that he wrote his books with open mind and not as a credulous enthusiast.

The Date of the Gospel

There are two outstanding facts to mark off the date of this Gospel by Luke. It was later than the Gospel of Mark since Luke makes abundant use of it. It was before the Acts of the Apostles since he definitely refers to it in Act_1:1. Unfortunately the precise date of both termini is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the Antiquities of Josephus and so is after a.d. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Luk_21:20.), which is interpreted as a prophecy post eventum instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul’s later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about a.d. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in Luk_1:1-4. In Palestine he could have access to persons familiar with the earthly life and teachings of Jesus and to whatever documents were already produced concerning such matters. Luke may have produced the Gospel towards the close of the stay of Paul in Caesarea or during the early part of the first Roman imprisonment, somewhere between a.d. 59 and 62. The other testimony concerns the date of Mark’s Gospel which has already been discussed in volume I. There is no real difficulty in the way of the early date of Mark’s Gospel. All the facts that are known admit, even argue for a date by a.d. 60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before a.d. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as a.d. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his Horae Synopticae , by Sanday and others in Oxford Studies in the Synoptic Problem , by Streeter in his The Four Gospels , by Hayes in his The Synoptic Gospels and the Book of Acts , by Harnack in his Date of the Acts and the Synoptic Gospels , by Stanton in his The Gospels as Historical Documents , and by many others. My own views are given at length in my Studies in Mark’s Gospel and in Luke the Historian in the Light of Research .

The Sources of the Gospel

In his Preface or Prologue (Luk_1:1-4) the author tells us that he had two kinds of sources, oral and written, and that they were many, how many we have no way of telling. It is now generally accepted that we know two of his written sources, Mark’s Gospel and Q or the Logia of Jesus (written by Matthew, Papias says). Mark is still preserved and it is not difficult for any one by the use of a harmony of the Gospels to note how Luke made use of Mark, incorporating what he chose, adapting it in various ways, not using what did not suit his purposes. The other source we only know in the non-Markan portions of Matthew and Luke, that is the material common to both, but not in Mark. This also can be noted by any one in a harmony. Only it is probable that this source was more extensive than just the portions used by both Matthew and Luke. It is probable that both Matthew and Luke each used portions of the Logia not used by the other. But there is a large portion of Luke’s Gospel which is different from Mark and Matthew. Some scholars call this source L. There is little doubt that Luke had another document for the material peculiar to him, but it is also probable that he had several others. He spoke of " many." This applies especially to chapters 9 to 21. But Luke expressly says that he had received help from " eye-witnesses and ministers of the word," in oral form this means. It is, then, probable that Luke made numerous notes of such data and used them along with the written sources at his command. This remark applies particularly to chapters 1 and 2 which have a very distinct Semitic (Aramaic) colouring due to the sources used. It is possible, of course, that Mary the mother of Jesus may have written a statement concerning these important matters or that Luke may have had converse with her or with one of her circle. Ramsay, in his volume, Was Christ Born at Bethlehem? shows the likelihood of Luke’s contact with Mary or her circle during these two years at Caesarea. Luke handles the data acquired with care and skill as he claims in his Prologue and as the result shows. The outcome is what Renan called the most beautiful book in the world.

The Character of the Book

Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian’s method of research, with a physician’s care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John’s Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke’s Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark’s is the Gospel for the Romans and Matthew’s for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul’s Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows ( Intr. to Lit. of the N.T. , p. 281). The Prologue is in literary Koiné and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite Luk_2:1-7 as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . The main feature of this proof appears also in my Luke the Historian in the Light of Research . So many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.

JFB: Luke (Book Introduction)

THE writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, as Silas of Silvanus), though he is not expressly named either in the Gospel or in the Acts. From Col 4:14 we learn that he was a "physician"; and by comparing that verse with Col 4:10-11 --in which the apostle enumerates all those of the circumcision who were then with him, but does not mention Luke, though he immediately afterwards sends a salutation from him--we gather that Luke was not a born Jew. Some have thought he was a freed-man (libertinus), as the Romans devolved the healing art on persons of this class and on their slaves, as an occupation beneath themselves. His intimate acquaintance with Jewish customs, and his facility in Hebraic Greek, seem to show that he was an early convert to the Jewish faith; and this is curiously confirmed by Act 21:27-29, where we find the Jews enraged at Paul's supposed introduction of Greeks into the temple, because they had seen "Trophimus the Ephesian" with him; and as we know that Luke was with Paul on that occasion, it would seem that they had taken him for a Jew, as they made no mention of him. On the other hand, his fluency in classical Greek confirms his Gentile origin. The time when he joined Paul's company is clearly indicated in the Acts by his changing (at Act 16:10) from the third person singular ("he") to the first person plural ("we"). From that time he hardly ever left the apostle till near the period of his martyrdom (2Ti 4:11). EUSEBIUS makes him a native of Antioch. If so, he would have every advantage for cultivating the literature of Greece and such medical knowledge as was then possessed. That he died a natural death is generally agreed among the ancients; GREGORY NAZIANZEN alone affirming that he died a martyr.

The time and place of the publication of his Gospel are alike uncertain. But we can approximate to it. It must at any rate have been issued before the Acts, for there the 'Gospel' is expressly referred to as the same author's "former treatise" (Act 1:1). Now the Book of the Acts was not published for two whole years after Paul's arrival as a prisoner at Rome, for it concludes with a reference to this period; but probably it was published soon after that, which would appear to have been early in the year 63. Before that time, then, we have reason to believe that the Gospel of Luke was in circulation, though the majority of critics make it later. If we date it somewhere between A.D. 50 and 60, we shall probably be near the truth; but nearer it we cannot with any certainty come. Conjectures as to the place of publication are too uncertain to be mentioned here.

That it was addressed, in the first instance, to Gentile readers, is beyond doubt. This is no more, as DAVIDSON remarks [Introduction to the New Testament, p. 186], than was to have been expected from the companion of an "apostle of the Gentiles," who had witnessed marvellous changes in the condition of many heathens by the reception of the Gospel. But the explanations in his Gospel of things known to every Jew, and which could only be intended for Gentile readers, make this quite plain--see Luk 1:26; Luk 4:31; Luk 8:26; Luk 21:37; Luk 22:1; Luk 24:13. A number of other minute particulars, both of things inserted and of things omitted, confirm the conclusion that it was Gentiles whom this Evangelist had in the first instance in view.

We have already adverted to the classical style of Greek which this Evangelist writes--just what might have been expected from an educated Greek and travelled physician. But we have also observed that along with this he shows a wonderful flexibility of style, so much so, that when he comes to relate transactions wholly Jewish, where the speakers and actors and incidents are all Jewish, he writes in such Jewish Greek as one would do who had never been out of Palestine or mixed with any but Jews. In DA COSTA'S'S Four Witnesses will be found some traces of "the beloved physician" in this Gospel. But far more striking and important are the traces in it of his intimate connection with the apostle of the Gentiles. That one who was so long and so constantly in the society of that master mind has in such a work as this shown no traces of that connection, no stamp of that mind, is hardly to be believed. Writers of Introductions seem not to see it, and take no notice of it. But those who look into the interior of it will soon discover evidences enough in it of a Pauline cast of mind. Referring for a number of details to DA COSTA, we notice here only two examples: In 1Co 11:23, Paul ascribes to an express revelation from Christ Himself the account of the Institution of the Lord's Supper which he there gives. Now, if we find this account differing in small yet striking particulars from the accounts given by Matthew and Mark, but agreeing to the letter with Luke's account, it can hardly admit of a doubt that the one had it from the other; and in that case, of course, it was Luke that had it from Paul. Now Matthew and Mark both say of the Cup, "This is my blood of the New Testament"; while Paul and Luke say, in identical terms, "This cup is the New Testament in My blood" (1Co 11:25; Luk 22:20). Further, Luke says, "Likewise also the cup after supper, saying," &c.; while Paul says, "After the same manner He took the cup when He had supped, saying," &c.; whereas neither Matthew nor Mark mention that this was after supper. But still more striking is another point of coincidence in this case. Matthew and Mark both say of the Bread merely this: "Take, eat; this is My body" (Mat 26:26; Mar 14:22); whereas Paul says, "Take, eat, this is My body, which is broken for you" (1Co 11:24), and Luke, "This is My body, which is given for you" (Luk 22:19). And while Paul adds the precious clause, "This do in remembrance of Me," Luke does the same, in identical terms. How can one who reflects on this resist the conviction of a Pauline stamp in this Gospel? The other proof of this to which we ask the reader's attention is in the fact that Paul, in enumerating the parties by whom Christ was seen after His resurrection, begins, singularly enough, with Peter--"And that He rose again the third day according to the Scriptures and that He was seen of Cephas, then of the Twelve" (1Co 15:4-5) --coupled with the remarkable fact, that Luke is the only one of the Evangelists who mentions that Christ appeared to Peter at all. When the disciples had returned from Emmaus to tell their brethren how the Lord had appeared to them in the way, and how He had made Himself known to them in the breaking of bread, they were met, as Luke relates, ere they had time to utter a word, with this wonderful piece of news, "The Lord is risen indeed, and hath appeared to Simon" (Luk 24:34).

Other points connected with this Gospel will be adverted to in the Commentary.

JFB: Luke (Outline)

• ANNOUNCEMENT OF THE FORERUNNER. (Luke 1:5-25)
• ANNUNCIATION OF CHRIST. (Luk 1:26-38)
• VISIT OF MARY TO ELISABETH. (Luke 1:39-56)
• BIRTH AND CIRCUMCISION OF JOHN--SONG OF ZACHARIAS AND PROGRESS OF THE CHILD. (Luke 1:57-80)
• BIRTH OF CHRIST. (Luk 2:1-7)
• ANGELIC ANNUNCIATION TO THE SHEPHERDS--THEIR VISIT TO THE NEWBORN BABE. (Luk 2:8-20)
• PURIFICATION OF THE VIRGIN--PRESENTATION OF THE BABE IN THE TEMPLE-SCENE THERE WITH SIMEON AND ANNA. (Luke 2:22-40)
• FIRST CONSCIOUS VISIT TO JERUSALEM. (Luk 2:41-52)
• PREACHING, BAPTISM, AND IMPRISONMENT OF JOHN. (Luke 3:1-20) Here the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age (Luk 3:23) is determined by it [BENGEL]. No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had "accurately traced down all things from the first" (Luk 1:3). Here, evidently, commences his proper narrative. Also see on Mat 3:1.
• BAPTISM OF AND DESCENT OF THE SPIRIT UPON JESUS. (Luk 3:21-22)
• GENEALOGY OF JESUS. (Luke 3:23-38)
• JESUS ENTERING ON HIS PUBLIC MINISTRY, MAKES A CIRCUIT OF GALILEE--REJECTION AT NAZARETH. (Luke 4:14-32)
• DEMONIAC HEALED. (Luk 4:33-37)
• PETER'S MOTHER-IN-LAW AND MANY OTHERS, HEALED. (Luk 4:38-41)
• JESUS SOUGHT OUT AT MORNING PRAYER, AND ENTREATED TO STAY, DECLINES FROM THE URGENCY OF HIS WORK. (Luk 4:42-44)
• MIRACULOUS DRAUGHT OF FISHES--CALL OF PETER, JAMES, AND JOHN. (Luk 5:1-11)
• LEPER HEALED. (Luk 5:12-16)
• PARALYTIC HEALED. (Luk 5:17-26)
• LEVI'S CALL AND FEAST. (Luk 5:27-32)
• PLUCKING CORN-EARS ON THE SABBATH. (Luk 6:1-5)
• WITHERED HAND HEALED. (Luk 6:6-11)
• THE TWELVE APOSTLES CHOSEN--GATHERING MULTITUDES--GLORIOUS HEALING. (Luke 6:12-49)
• CENTURION'S SERVANT HEALED. (Luk 7:1-10)
• WIDOW OF NAIN'S SON RAISED TO LIFE. (In Luke only). (Luk 7:11-17)
• THE BAPTIST'S MESSAGE THE REPLY, AND CONSEQUENT DISCOURSE. (Luke 7:18-35)
• CHRIST'S FEET WASHED WITH TEARS. (Luk 7:36-50)
• A GALILEAN CIRCUIT, WITH THE TWELVE AND CERTAIN MINISTERING WOMEN. (In Luke only). (Luk 8:1-3)
• PARABLE OF THE SOWER. (Luk 8:4-18)
• JESUS CROSSING THE LAKE, STILLS THE STORM. (Luk 8:22-25)
• JAIRUS' DAUGHTER RAISED AND ISSUE OF BLOOD HEALED. (Luke 8:40-56)
• MISSION OF THE TWELVE APOSTLES. (Luk 9:1-6)
• HEROD TROUBLED AT WHAT HE HEARS OF CHRIST DESIRES TO SEE HIM. (Luk 9:7-9)
• PETER'S CONFESSION OF CHRIST--OUR LORD'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH, AND WARNINGS ARISING OUT OF IT. (Luk 9:18-27)
• JESUS TRANSFIGURED. (Luk 9:28-36)
• DEMONIAC AND LUNATIC BOY HEALED--CHRIST'S SECOND EXPLICIT ANNOUNCEMENT OF HIS DEATH AND RESURRECTION. (Luk 9:37-45)
• STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST--JOHN REBUKED FOR EXCLUSIVENESS. (Luk 9:46-48) (See on Mat 18:1-5).
• THE PERIOD OF HIS ASSUMPTION APPROACHING CHRIST TAKES HIS LAST LEAVE OF GALILEE--THE SAMARITANS REFUSE TO RECEIVE HIM. (Luk 9:51-56)
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. (Luk 9:57-62)
• MISSION OF THE SEVENTY DISCIPLES, AND THEIR RETURN. (Luke 10:1-24)
• QUESTION OF A LAWYER AND PARABLE OF THE GOOD SAMARITAN. (Luk 10:25-37)
• MARTHA AND MARY. (Luk 10:38-42)
• THE DISCIPLES TAUGHT TO PRAY. (Luk 11:1-13)
• BLIND AND DUMB DEMONIAC HEALED--CHARGE OF BEING IN LEAGUE WITH HELL, AND REPLY--DEMAND OF A SIGN, AND REPLY. (Luke 11:14-36)
• DENUNCIATION OF THE PHARISEES. (Luke 11:37-54)
• WARNING AGAINST HYPOCRISY. (Luk 12:1-12)
• COVETOUSNESS--WATCHFULNESS--SUPERIORITY TO EARTHLY TIES. (Luke 12:13-53)
• NOT DISCERNING THE SIGNS OF THE TIME. (Luk 12:54-59)
• THE LESSON, "REPENT OR PERISH," SUGGESTED BY TWO RECENT INCIDENTS, AND ILLUSTRATED BY THE PARABLE OF THE BARREN FIG TREE. (Luk 13:1-9)
• WOMAN OF EIGHTEEN YEAR'S INFIRMITY HEALED ON THE SABBATH. (Luk 13:10-17)
• MISCELLANEOUS TEACHINGS. (Luk 13:18-30)
• MESSAGE TO HEROD. (Luk 13:31-35)
• HEALING OF A DROPSICAL MAN, AND MANIFOLD TEACHINGS AT A SABBATH FEAST. (Luke 14:1-24)
• ADDRESS TO GREAT MULTITUDES TRAVELLING WITH HIM. (Luk 14:25-35)
• PUBLICANS AND SINNERS WELCOMED BY CHRIST--THREE PARABLES TO EXPLAIN THIS. (Luke 15:1-32)
• I. THE LOST SHEEP. (Luk 15:3-7) Occurring again (Mat 18:12-14); but there to show how precious one of His sheep is to the Good Shepherd; here, to show that the shepherd, though the sheep stray never so widely, will seek it out, and when he hath found, will rejoice over it.
• II. THE LOST COIN. (Luk 15:8-10)
• III. THE PRODIGAL SON. (Luke 15:11-32)
• PARABLES OF THE UNJUST STEWARD AND OF THE RICH MAN AND LAZARUS, OR, THE RIGHT USE OF MONEY. (Luke 16:1-31)
• OFFENSES--FAITH--HUMILITY. (Luk 17:1-10) (See Mat 18:6-7).
• TEN LEPERS CLEANSED. (Luk 17:11-19)
• COMING OF THE KINGDOM OF GOD AND OF THE SON OF MAN. (Luke 17:20-37)
• PARABLE OF THE IMPORTUNATE WIDOW. (Luk 18:1-8)
• PARABLE OF THE PHARISEE AND THE PUBLICAN. (Luk 18:9-14)
• LITTLE CHILDREN BROUGHT TO CHRIST. (Luk 18:15-17)
• THE RICH YOUNG RULER AND DISCOURSE THEREON. (Luk 18:18-30)
• FULLER ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. (Luk 18:31-34)
• BLIND MAN HEALED. (Luk 18:35-43)
• ZACCHEUS THE PUBLICAN. (Luk 19:1-10)
• PARABLE OF THE POUNDS. (Luke 19:11-27)
• SECOND CLEANSING OF THE TEMPLE AND SUBSEQUENT TEACHING. (Luk 19:45-48) As the first cleansing was on His first visit to Jerusalem (Joh 2:13-22), so this second cleansing was on His last.
• THE AUTHORITY OF JESUS QUESTIONED, AND HIS REPLY--PARABLE OF THE WICKED HUSBANDMEN. (Luke 20:1-19)
• ENTANGLING QUESTIONS ABOUT TRIBUTE AND THE RESURRECTION--THE REPLIES. (Luke 20:20-40)
• CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID AND MESSIAH, AND DENOUNCES THE SCRIBES. (Luk 20:41-47)
• THE WIDOW'S TWO MITES. (Luk 21:1-4)
• CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM AND WARNINGS TO PREPARE FOR HIS SECOND COMING, SUGGESTED BY IT--HIS DAYS AND NIGHTS DURING HIS LAST WEEK. (Luke 21:5-38) (See on Mat 24:1-3.)
• CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--COMPACT WITH JUDAS. (Luk 22:1-6) (See on Mat 26:1-5.)
• LAST PASSOVER--INSTITUTION OF THE SUPPER--DISCOURSE AT THE TABLE. (Luke 22:7-38)
• AGONY IN THE GARDEN. (Luk 22:39-46)
• JESUS BEFORE CAIAPHAS--FALL OF PETER. (Luk 22:55-62)
• JESUS BEFORE HEROD. (Luk 23:6-12)
• JESUS AGAIN BEFORE PILATE--DELIVERED UP--LED AWAY TO BE CRUCIFIED. (Luke 23:13-38)
• THE TWO THIEVES. (Luk 23:39-43)
• ANGELIC ANNOUNCEMENT TO THE WOMEN THAT CHRIST IS RISEN--PETER'S VISIT TO THE EMPTY SEPULCHRE. (Luk 24:1-12)
• CHRIST APPEARS TO THE TWO GOING TO EMMAUS. (Luke 24:13-35)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES--HIS ASCENSION. (Luke 24:36-53)

TSK: Luke (Book Introduction)

Luke, to whom this Gospel has been uniformly attributed from the earliest ages of the Christian church, is generally allowed to have been " the beloved physician" mentioned by Paul (Col 4:14); and as he was the companion of that apostle, in all his labours and sufferings, for many years (Act 16:12; Act 20:1-6; Act 27:1, Act 27:2; Act 28:13-16. 2Ti 4:11. Phm 1:24), and wrote " the Acts of the Apostles," which conclude with a brief account of Paul’s imprisonment at Rome, we may be assured that he had the Apostle’s sanction to what he did; and probably this Gospel was written some time before that event, about ad 63 or 64, as is generally supposed. He would appear, from Col 4:10, Col 4:11, and his intimate acquaintance with the Greek language, as well as from his Greek name Λουκας [Strong’s 3065], to have been of Gentile extraction; and according to Eusebius and others, he was a native of Antioch. But, from the Hebraisms occurring in his writings, and especially from his accurate knowledge of the Jewish rites, ceremonies, and custom, it is highly probable that he was a Jewish proselyte, and afterwards converted to Christianity. Though he may not have been, as some have affirmed, one of the seventy disciples, and an eye-witness of our Saviour’s miracles, yet his intercourse with the apostles, and those who were eye-witnesses of the works and ear witnesses of the words of Christ, renders him an unexceptional witness, if considered merely as an historian; and the early and unanimous reception of his Gospel as divinely inspired is sufficient to satisfy every reasonable person.

TSK: Luke 10 (Chapter Introduction)

Overview

Luk 10:1, Christ sends out at once seventy disciples to work miracles, and to preach; Luk 10:13, pronounces a woe against certain cities; Luk 10:17, The seventy return with joy; he shows them wherein to rejoice, and thanks his Father for his grace; Luk 10:23, magnifies the happy estate of his church; Luk 10:25, teaches the lawyer how to attain eternal life, and to take every one for his neighbour that needs his mercy; Luk 10:38, reprehends Martha, and commends Mary her sister.

Poole: Luke 10 (Chapter Introduction)

CHAPTER 10

MHCC: Luke (Book Introduction)

This evangelist is generally supposed to have been a physician, and a companion of the apostle Paul. The style of his writings, and his acquaintance with the Jewish rites and usages, sufficiently show that he was a Jew, while his knowledge of the Greek language and his name, speak his Gentile origin. He is first mentioned Act 16:10, Act 16:11, as with Paul at Troas, whence he attended him to Jerusalem, and was with him in his voyage, and in his imprisonment at Rome. This Gospel appears to be designed to supersede many defective and unauthentic narratives in circulation, and to give a genuine and inspired account of the life, miracles, and doctrines of our Lord, learned from those who heard and witnessed his discourses and miracles.

MHCC: Luke 10 (Chapter Introduction)

(v. 1-16) Seventy disciples sent forth.

(Luk 10:17-24) The blessedness of Christ's disciples.

(Luk 10:25-37) The good Samaritan.

(Luk 10:38-42) Jesus at the house of Martha and Mary.

Matthew Henry: Luke (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Luke

We are now entering into the labours of another evangelist; his name Luke, which some take to be a contraction of Lucilius; born at Antioch, so St. Jerome. Some think that he was the only one of all the penmen of the scripture that was not of the seed of Israel. He was a Jewish proselyte, and, as some conjecture, converted to Christianity by the ministry of St. Paul at Antioch; and after his coming into Macedonia (Act 16:10) he was his constant companion. He had employed himself in the study and practice of physic; hence, Paul calls him Luke the beloved Physician, Col 4:14. Some of the pretended ancients tell you that he was a painter, and drew a picture of the virgin Mary. But Dr. Whitby thinks that there is nothing certain to the contrary, and that therefore it is probable that he was one of the seventy disciples, and a follower of Christ when he was here upon earth; and, if so, he was a native Israelite. I see not what can be objected against this, except some uncertain traditions of the ancients, which we can build nothing upon, and against which may be opposed the testimonies of Origen and Epiphanius, who both say that he was one of the seventy disciples. He is supposed to have written this gospel when he was associated with St. Paul in his travels, and by direction from him: and some think that this is the brother whom Paul speaks of (2Co 8:18), whose praise is in the gospel throughout all the churches of Christ; as if the meaning of it were, that he was celebrated in all the churches for writing this gospel; and that St. Paul means this when he speaks sometimes of his gospel, as Rom 2:16. But there is no ground at all for this. Dr. Cave observes that his way and manner of writing are accurate and exact, his style polite and elegant, sublime and lofty, yet perspicuous; and that he expresses himself in a vein of purer Greek than is to be found in the other writers of the holy story. Thus he relates divers things more copiously than the other evangelists; and thus he especially treats of those things which relate to the priestly office of Christ. It is uncertain when, or about what time, this gospel was written. Some think that it was written in Achaia, during his travels with Paul, seventeen years (twenty-two years, say others) after Christ's ascension; others, that it was written at Rome, a little before he wrote his history of the Acts of the Apostles (which is a continuation of this), when he was there with Paul, while he was a prisoner, and preaching in his own hired house, with which the history of the Acts concludes; and then Paul saith that only Luke was with him, 2Ti 4:11. When he was under that voluntary confinement with Paul, he had leisure to compile these two histories (and many excellent writings the church has been indebted to a prison for): if so, it was written about twenty-seven years after Christ's ascension, and about the fourth year of Nero. Jerome says, He died when he was eighty-four years of age, and was never married. Some write that he suffered martyrdom; but, if he did, where and when is uncertain. Nor indeed is there much more credit to be given to the Christian traditions concerning the writers of the New Testament than to the Jewish traditions concerning those of the Old Testament.

Matthew Henry: Luke 10 (Chapter Introduction)

In this chapter we have, I. The ample commission which Christ gave to the seventy disciples to preach the gospel, and to confirm it by miracles; and the full instructions he gave them how to manage themselves in the execution of their commissions, and great encouragements therein (v. 1-16). II. The report which the seventy disciples made to their Master of the success of their negotiation, and his discourse thereupon (Luk 10:17-24). III. Christ's discourse with a lawyer concerning the way to heaven, and the instructions Christ gave him by a parable to look upon every one as his neighbour whom he had occasion to show kindness to, or receive kindness from (Luk 10:25-37). IV. Christ's entertainment at Martha's house, the reproof he gave to her for her care about the world, and his commendation of Mary for her care about her soul (Luk 10:38-42).

Barclay: Luke (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT LUKE

A Lovely Book And Its Author

The gospel according to St. Luke has been called the loveliest book in the world. When once an American asked him if he could recommend a good life of Christ, Denney answered, "Have you tried the one that Luke wrote?" There is a legend that Luke was a skilled painter; there is even a painting of Mary in a Spanish cathedral to this day which purports to be by him. Certainly he had an eye for vivid things. It would not be far wrong to say that the third gospel is the best life of Christ ever written. Tradition has always believed that Luke was the author and we need have no qualms in accepting that tradition. In the ancient world it was the regular thing to attach books to famous names; no one thought it wrong. But Luke was never one of the famous figures of the early Church. If he had not written the gospel no one would have attached it to his name.

Luke was a gentile; and he has the unique distinction of being the only New Testament writer who was not a Jew. He was a doctor by profession (Col_4:14 ) and maybe that very fact gave him the wide sympathy he possessed. It has been said that a minister sees men at their best; a lawyer sees men at their worst; and a doctor sees men as they are. Luke saw men and loved them all.

The book was written to a man called Theophilus. He is called most excellent Theophilus and the title given him is the normal title for a high official in the Roman government. No doubt Luke wrote it to tell an earnest inquirer more about Jesus; and he succeeded in giving Theophilus a picture which must have thrilled his heart closer to the Jesus of whom he had heard.

The Symbols Of The Gospels

Every one of the four gospels was written from a certain point of view. Very often on stained glass windows the writers of the gospels are pictured; and usually to each there is attached a symbol. The symbols vary but one of the commonest allocations is this.

The emblem of Mark is a man. Mark is the simplest and most straightforward of the gospels. It has been well said that its characteristic is realism. It is the nearest to being a report of Jesusife.

The emblem of Matthew is a lion. Matthew was a Jew writing for Jews and he saw in Jesus the Messiah, the lion of the tribe of Judah, the one whom all the prophets had predicted.

The emblem of John is the eagle. The eagle can fly higher than any other bird. It is said that of all creatures only the eagle can look straight into the sun. John is the theological gospel; its flights of thought are higher than those of any of the others. It is the gospel where the philosopher can find themes to think about for a lifetime and to solve only in eternity.

The symbol of Luke is the calf The calf is the animal for sacrifice; and Luke saw in Jesus the sacrifice for all the world. In Luke above all, the barriers are broken down and Jesus is for Jew and gentile, saint and sinner alike. He is the saviour of the world. Keeping that in mind, let us now set down the characteristics of this gospel.

An HistorianCare

First and foremost, Lukegospel is an exceedingly careful bit of work. His Greek is notably good. The first four verses are well-nigh the best Greek in the New Testament. In them he claims that his work is the product of the most careful research. His opportunities were ample and his sources must have been good. As the trusted companion of Paul he must have known all the great figures of the church, and we may be sure that he had them tell their stories to him. For two years he was Paulcompanion in imprisonment in Caesarea. In those long days he had every opportunity for study and research and he must have used them well.

An example of Lukecare is the way in which he dates the emergence of John the Baptist. He does so by no fewer than six contemporary datings. "In the fifteenth year of the reign of Tiberius Caesar (1), Pontius Pilate being governor of Judaea (2), Herod being tetrarch of Galilee (3), and his brother Philip being tetrarch of the region of Ituraea and Trachonitis (4), and Lysanias tetrarch of Abilene (5) in the high priesthood of Annas and Caiaphas (6), the word of God came to John" (Luk_3:1-2 ). Here is a man who is writing with care and who will be as accurate as it is possible for him to be.

The Gospel For The Gentiles

It is clear that Luke wrote mainly for gentiles. Theophilus was a gentile, as was Luke himself, and there is nothing in the gospel that a gentile could not grasp and understand. (a) As we have seen, Luke begins his dating from the reigning Roman emperor and the current Roman governor. The Roman date comes first. (b) Unlike Matthew, he is not greatly interested in the life of Jesus as the fulfilment of Jewish prophecy. (c) He very seldom quotes the Old Testament at all. (d) He has a habit of giving Hebrew words in their Greek equivalent so that a Greek would understand. Simon the Cananaean becomes Simon the Zealot. (compare Luk_6:15 and Mat_10:4 ). Calvary is called not by its Hebrew name, Golgotha (compare H1538 and H1556), but by its Greek name, Kranion (G2898). Both mean the place of a skull. He never uses the Jewish term Rabbi (H7227) of Jesus but always a Greek word meaning Master. When he is tracing the descent of Jesus, he traces it not to Abraham, the founder of the Jewish race, as Matthew does, but to Adam, the founder of the human race. (compare Mat_1:2 and Luk_3:38 ).

Because of this Luke is the easiest of all the gospels to read. He was writing, not for Jews, but for people very like ourselves.

The Gospel Of Prayer

Lukegospel is specially the gospel of prayer. At all the great moments of his life, Luke shows us Jesus at prayer. He prayed at his baptism (Luk_3:21 ); before his first collision with the Pharisees (Luk_5:16 ); before he chose the Twelve (Luk_6:12 ); before he questioned his disciples as to who they thought he was; before his first prediction of his own death (Luk_9:18 ); at the Transfiguration (Luk_9:29 ); and upon the Cross (Luk_23:46 ). Only Luke tells us that Jesus prayed for Peter in his hour of testing (Luk_22:32 ). Only he tells us the prayer parables of the Friend at Midnight (Luk_11:5-13 ) and the Unjust Judge (Luk_18:1-8 ). To Luke the unclosed door of prayer was one of the most precious in all the world.

The Gospel Of Women

In Palestine the place of women was low. In the Jewish morning prayer a man thanks God that he has not made him "a gentile, a slave or a woman." But Luke gives a very special place to women. The birth narrative is told from Marypoint of view. It is in Luke that we read of Elizabeth, of Anna, of the widow at Nain, of the woman who anointed Jesuseet in the house of Simon the Pharisee. It is Luke who makes vivid the pictures of Martha and Mary and of Mary Magdalene. It is very likely that Luke was a native of Macedonia where women held a more emancipated position than anywhere else; and that may have something to do with it.

The Gospel Of Praise

In Luke the phrase "praising God" occurs oftener than in all the rest of the New Testament put together. This praise reaches its peak in the three great hymns that the church has sung throughout all her generations--the Magnificat (Luk_1:46-55 ); the Benediclus (Luk_1:68-79 ); and the Nunc Dimittis (Luk_2:29-32 ). There is a radiance in Lukegospel which is a lovely thing, as if the sheen of heaven had touched the things of earth.

The Universal Gospel

But the outstanding characteristic of Luke is that it is the universal gospel. All the barriers are down; Jesus Christ is for all men without distinction.

(a) The kingdom of heaven is not shut to the Samaritans (Luk_9:51-56 ). Luke alone tells the parable of the Good Samaritan (Luk_10:30-37 ). The one grateful leper is a Samaritan (Luk_17:11-19 ). John can record a saying that the Jews have no dealings with the Samaritans (Joh_4:9 ). But Luke refuses to shut the door on any man.

(b) Luke shows Jesus speaking with approval of gentiles whom the orthodox Jew would have considered unclean. He shows us Jesus citing the widow of Zarephath and Naaman the Syrian as shining examples (Luk_4:25-27 ). The Roman centurion is praised for the greatness of his faith (Luk_7:9 ). Luke tells us of that great word of Jesus, "Men will come from east and west, and from north and south, and sit at the table in the kingdom of God" (Luk_13:29 ).

(c) Luke is supremely interested in the poor. When Mary brings the offering for her purification it is the offering of the poor (Luk_2:24 ). When Jesus is, as it were, setting out his credentials to the emissaries of John, the climax is, "The poor have good news preached to them" (Luk_7:22 ). He alone tells the parable of the Rich Man and the Poor Man (Luk_16:19-31 ). In Lukeaccount of the Beatitudes the saying of Jesus runs, not, as in Matthew (Mat_5:3 ), "Blessed are the poor in spirit," but simply, "Blessed are you poor" (Luk_6:20 ). Lukegospel has been called "the gospel of the underdog." His heart runs out to everyone for whom life is an unequal struggle.

(d) Above all Luke shows Jesus as the friend of outcasts and sinners. He alone tells of the woman who anointed Jesuseet and bathed them with her tears and wiped them with her hair in the house of Simon the Pharisee (Luk_7:36-50 ); of Zacchaeus, the quisling tax-gatherer (Luk_19:1-10 ); of the Penitent Thief (Luk_23:43 ); and he alone has the immortal story of the prodigal son and the loving father (Luk_15:11-32 ). When Matthew tells how Jesus sent his disciples out to preach, he says that Jesus told them not to go to the Samaritans or the gentiles (Mat_10:5 ); but Luke omits that altogether. All four gospel writers quote from Isa 40 when they give the message of John the Baptist, "Prepare the way of the Lord; make straight in the desert a highway for our God"; but only Luke continues the quotation to its triumphant conclusion, "And all flesh shall see the salvation of God" (Isa_40:3-5 ; Mat_3:3 ; Mar_1:3 ; Joh_1:23 ; Luk_3:4 , Luk_3:6 ). Luke of all the gospel writers sees no limits to the love of God.

The Book Beautiful

As we study this book we must look for these characteristics. Somehow of all the gospel writers one would have liked to meet Luke best of all, for this gentile doctor with the tremendous vision of the infinite sweep of the love of God must have been a lovely soul. Faber wrote the lines,

Therea wideness in Godmercy,

Like the wideness of the sea;

Therea kindness in his justice,

Which is more than liberty.

For the love of God is broader

Than the measures of manmind;

And the heart of the Eternal

Is most wonderfully kind.

Lukegospel is the demonstration that this is true.

Barclay: Luke 10 (Chapter Introduction)

Labourers For The Harvest (Luk_10:1-16)

A Man's True Glory (Luk_10:17-20)

The Unsurpassable Claim (Luk_10:21-24)

Who Is My Neighbour? (Luk_10:25-37)

The Clash Of Temperaments (Luk_10:38-42)

Constable: Luke (Book Introduction)

Introduction

Writer

Several factors indicate that the writer of this Gospel was the same person who wrote the Book of Acts. First, a man named Theophilus was the recipient of both books (Luke 1:3; Acts 1:1). Second, Acts refers to a previous work by the same writer. Third, both books have several common themes some of which do not receive the same emphasis elsewhere in the New Testament. Fourth, there are general structural and stylistic similarities including the use of chiasms and the tendency to focus on specific individuals.

The writer also acquired his knowledge of Jesus' life and ministry from research rather than from eyewitness observations (Luke 1:1-4). Therefore he was not one of the disciples who travelled with Jesus.

The early church identified the writer as Luke. The heretic Marcion is the earliest witness we have to Luke's authorship (c. 135 A.D.). The Muratorian Canon (c. 180 A.D.) mentioned Luke as the writer too. It described him as the physician who accompanied Paul on his journey (cf. Acts 16:10-17; 20:5-15; 21:1-18; 27:1-28:16; Col. 4:14; Phile. 24; 2 Tim. 4:11). Irenaeus (c. 180-185 A.D.) also believed Luke wrote this Gospel and called him the "inseparable" companion of Paul.¹ Later church fathers referred to Luke as the writer of this Gospel. Luke was evidently a Gentile (cf. Col. 4:10-14).² Church tradition identified Antioch of Syria as Luke's hometown, but this is impossible to validate.

Distinctive Features

The main doctrines of systematic theology that Luke stressed were Christology, soteriology, pneumatology, and eschatology. There is much emphasis on the glory of God, prayer, miracles, the divine plan that Jesus fulfilled, Israel, believing, discipleship, forgiveness, and God's Word.³

Luke stressed Jesus' concern for all people, especially for individuals that society of His day despised such as the poor, women, children, and "sinners." He used the Greek term nomikos, which means "lawyer," rather than the Hebrew term grammateus, meaning "scribe." He emphasized Jesus' practical teachings, such as what He taught about money (cf. chs. 12 and 16).

"In terms of its worldview, its theology, and its practical presentation of principles, this Gospel explains how we can serve God better."⁴

Luke showed interest in purpose, fulfillment, and accomplishment. He documented the joy that resulted from Jesus' saving and healing works. He stressed Jesus' call for people to become His disciples. He portrayed Jesus as dependent on the Holy Spirit and on the Father through prayer. Finally, Luke recorded many examples of Jesus' power.

"Luke's Gospel gives a reader a more comprehensive grasp of the history of the period than the other Gospels. He presented more facts about the earthly life of Jesus than did Matthew, Mark, or John."⁵

This is the longest book in the New Testament. Together with Acts it comprises about 27% of the Greek New Testament.⁶ Luke is the longest book in the New Testament, Matthew is second, and Acts is third, but only slightly shorter than Matthew.

Purposes

The Gospel of Luke is one of the books of the Bible that states the purpose of the writer. Luke said that he wrote to inform Theophilus about the truthfulness of the gospel that he had heard (1:4). In Acts, Luke said he had written previously about the things that Jesus began to do and teach before His ascension (Acts 1:1-2). He then proceeded to record the things Jesus continued to do and teach after His ascension through His apostles in Acts. Presumably Luke wrote both his Gospel and Acts with a larger audience than just Theophilus in view.

The distinctive emphases of the Gospel help us to identify secondary purposes. Luke demonstrated a zeal to convince his readers of the reliability of the facts that he recorded so they would believe in Jesus and become Christians. This concern is also clear in Acts.⁷ Obviously he wrote to preserve the record of events that happened during Jesus' earthly ministry, but few ancient writers wrote simply to narrate a chronicle of events.⁸ They wrote to convince their readers of something, and they used history to do that. Notwithstanding historical accuracy was important to them.⁹ We believe that Luke's Gospel is an accurate continuation of biblical history that God preserved in Scripture. This Gospel constitutes an apologetic for Christianity that would have been of special interest to Greeks because of Luke's selection of material, vocabulary, and style.¹⁰

Original Audience

Evidently Theophilus was a real person.¹¹ His name is Greek and means "friend of God." He appears to have been a fairly recent convert to Christianity from Greek paganism. Consequently it appears that Luke wrote for people such as Theophilus originally. Before his conversion, Theophilus may have been one of the Gentile God-fearers to which Luke referred several times in Acts. The God-fearers were Gentiles who had a certain respect for and who wanted to learn more about the God of the Jews. They came to the Jewish synagogues and listened to the Jewish Scriptures read there. Luke's orientation of his Gospel to the secular world and his references to Judaism also suggest that he wrote his Gospel with these people in mind. His use of the Septuagint version and his interest in the God-fearers suggest this too. The God-fearers had turned from Greek polytheism to Jewish monotheism, but many of them were not familiar with Palestinian geography and culture. Luke clarified these matters for his readers when necessary. The God-fearers were the Gentiles whom Paul found to be the most receptive soil for the gospel seed. Luke himself may have been one of this group, though there is no way to prove or to disprove that possibility.

"[Luke] writes to reassure the Christians of his day that their faith in Jesus is no aberration, but the authentic goal towards which God's ancient dealings with Israel were driving."¹²

By the first century most of the pagan Greeks had stopped believing in the gods and goddesses of their mythology and had abandoned fatalism. Many of them were following Eastern "mystery" religions that competed with Christianity for their allegiance. Both beliefs offered saviors, but the Savior of Christianity was a personal resurrected Lord whereas the savior of the mystery religions was impersonal and ideal. Luke evidently wrote to persuade these people to believe in Jesus and to give them a solid factual basis for their faith.

"That he wrote for an urban church community in the Hellenistic world is fairly certain."¹³

Literary Characteristics

Experts in Greek literary styles acknowledge Luke's style and structure as superb.¹⁴ No one knows Luke's educational background, but clearly he had training in Greek composition as well as medicine and a talent for writing. Luke used many words that the other Gospel writers did not, and many of them show a wide literary background. He also used several medical and theological terms that are unique. Luke's use of Semiticisms shows that he knew the Hebrew Old Testament well. However, his preference for the Septuagint suggests that it was the version his readers used most. Probably Luke was a Gentile who had much exposure to Semitic idioms from Paul and other Jews. He was a skillful enough writer to use chiasms as a major structural device.¹⁵ Chiasms were both Jewish and Greek literary devices that gave unity to a composition or section of text. Acts also contains them. Luke also repeated similar stories with variations (cf. 1:80; 2:40; 2:52). This literary device aids learning while giving additional new insights. He also tended to use a particular term frequently in one or more passages and then rarely or never after that. This makes the term stand out and calls attention to it where it occurs.¹⁶

Date

Practically all scholars believe that Luke wrote his Gospel before he wrote Acts. Many conservative scholars hold that he wrote Acts during Paul's first Roman imprisonment during which the book ends (60-62 A.D.). Luke accompanied Paul during much of that apostle's missionary ministry. At times Luke was not with Paul, but he was ministering as Paul's representative in one or another of the churches that Paul had founded. Evidently Paul was Luke's primary source of information for his Gospel and Acts as Peter was Mark's primary source for the second Gospel. Luke may have written his Gospel during Paul's first imprisonment in Rome along with Acts. However, it seems more likely in view of how Luke introduced these two books that he wrote the Gospel sometime earlier than Acts. Luke had the most time to write this Gospel during Paul's Caesarean imprisonment (57-59 A.D., cf. Acts 24:1-26:32). This seems to me to be the most probable date of writing.¹⁷

Message¹⁸

The first Gospel presented Jesus as the King. The second Gospel presented Him as the Servant. The third Gospel presents Him as the perfect Man. Matthew wrote to Jews about their King. Mark wrote to Romans about a Servant. Luke wrote to Greeks about the ideal Man. The title "Messiah" is most fitting for Jesus in Matthew. The title "Suffering Servant" is most appropriate in Mark. "Son of Man" is the title most characteristic of Luke's presentation of Jesus.

Luke stressed the saving work of Jesus in His Gospel. He presented Jesus as the Savior of mankind. He also proclaimed Jesus' work of providing salvation for mankind. Let us consider first the Savior that Luke presents and then the salvation that the Savior came to provide.

Luke presented Jesus as the Savior in three different relationships. He presented Him as the first-born of a new race. Second, He presented Him as the older brother in a new family. Third, He presented Him as the redeemer of a lost humanity.

Let us consider first Luke's concept of Jesus as the first-born of a new race. Luke's genealogy reveals how the writer wanted the reader to regard Jesus. Matthew traced Jesus' lineage back to David and Abraham in his genealogy to show His right to rule as Israel's Messiah. Luke traced Jesus' ancestry back to Adam. He did this to show Jesus' humanity.

However, Luke went back even farther than that to God. This indicates that Jesus was not just like other humans who descended from Adam. He was, as the Apostle Paul called Him, the "Last Adam." The first Adam that God placed on this earth failed and plunged his race into sin and death. The last Adam that God placed on the earth did not fail but saved His race from sin and brought it new life. The first man begins the Old Testament, but the "Second Man," to use another Pauline title, begins the New Testament. As Adam headed one race, so Jesus heads a new race. Both Adams were real men. Thus both men head real races of mankind. Luke viewed Jesus as succeeding where Adam failed, as atoning for Adam's transgression.

For Jesus to undue the consequences of Adam's fall, He had to be more than just a good man. He had to be a perfect man, a sinless man. Therefore Luke stressed Jesus' sinlessness. He did this primarily in his account of Jesus' birth. Luke stressed the virgin conception of Jesus. The Holy Spirit, not a sinful human, fathered Jesus. God regards the male as responsible in the human family. Husbands are responsible for their wives. Fathers are responsible for their children. God held Adam, not Eve, responsible for his descendants.

Human beings are sinners for three separate reasons. First, we are sinners because we commit acts of sin. However even if we never committed one act of sin we would still be sinners because we, second, inherited a sinful human nature. This nature apparently comes through our fathers (cf. Heb. 7:9-10).¹⁹ Third, we are sinners because God has imputed the guilt of Adam's sin to us because he is the head of the race to which we belong.

Jesus was not a sinner. He did not commit any acts of sin. Second, He did not inherit a sinful nature from His human father because God was His real Father. Third, God did not impute Adam's sin to Jesus because Jesus was the direct descendant of God and therefore the head of a new race. God gave the first Adam life by breathing the breath of life into the body that He had created. Likewise God gave the second Adam life by implanting His divine life into a body that He had created, namely Mary's body.

The doctrine of the virgin birth is extremely important because it establishes the sinlessness of Jesus in two of the three ways whereby people become sinners. If a virgin did not conceive Jesus, then He was a sinner. If Jesus was a sinner, then He cannot be the Savior.

The third way a person becomes a sinner is by committing acts of sin. Luke showed that Jesus did not do this in his account of Jesus' temptations.

In the wilderness Satan subjected Jesus to the strongest temptations that humans face. Satan directed Jesus' three tests at the three areas of human personality that constitute the totality of human existence. These areas are doing (the lust of the flesh), having (the lust of the eyes), and being (the pride of life). These are the same three areas in which Satan attacked Eve.

The first man fell in a garden, an environment conducive to withstanding temptation. The Second Man overcame temptation in a wilderness, an environment conducive to yielding to temptation. Rather than showing at every turn in Jesus' life that He did not sin, Luke showed that in the supreme test of His life Jesus did not sin. However, he continued to note Jesus' conflict with Satan, demons, and sin throughout His life. Luke's record of these encounters also demonstrates Jesus' sinlessness.

At the Transfiguration, God declared His Son acceptable to Him. This meant that He was sinless.

Second, Luke presented Jesus as the older brother in a new family. Since Jesus was the head of a new race we might think that Luke would have presented Jesus as a father. Jesus was the first and therefore the source of all that follow in the race that He established. Nevertheless Luke stressed Jesus' likeness with those in the new race. He is as an elder brother to us who have new life through Him. This is not to deny His deity. In one sense Jesus is completely different from us since He is God. However, Luke stressed the sense in which He is like us, namely in His humanity. He is one of us, fully human.

Luke presented Jesus as a man among men. He of all the Gospel writers wanted his readers to appreciate the fact that Jesus was a real person. There are many small indications of this throughout this Gospel that I have tried to identify in the notes. Luke did this because he was evidently writing to Greeks. Greeks had a background in polytheism and mythology. Because of their cultural background they tended to think of gods as superhumans. They were not real people, but they had the characteristics of people expanded into superhuman proportions. Luke wanted his readers to realize that Jesus was not that type of god. He was fully human, but He was also sinless. He had superhuman powers, but He was not the type of superman that the Greeks imagined.

Jesus was a fellow human being albeit sinless. This is very hard for us to imagine. Therefore Luke put much in his Gospel that helps us understand Jesus, from His birth announcements to His ascension into heaven.

Third, Luke presented Jesus as the redeemer of a lost humanity. Since he was writing to Greeks, Luke did not identify many allusions to the Old Testament or to Jewish life and history. These allusions are in the text, but Luke did not draw attention to them. One of the outstanding concepts in Israelite life that Luke did not identify as such, but which overshadows his portrait of Jesus, is the kinsman redeemer. His presentation of Jesus fits the image of the Jewish kinsman redeemer remarkably.

The kinsman redeemer had to be the next of kin to the person he redeemed. Luke presented Jesus as qualifying as our redeemer in this respect. He was a man as we are. Therefore He could provide redemption for His needy brothers.

The kinsman redeemer also had to accept personal responsibility for those he purposed to save from their miserable estate. Luke presented Jesus as taking personal responsibility for lost sinners. He recorded Jesus saying that He had to go to the Cross. He viewed the salvation of mankind as something that He needed to accomplish because He had made a personal commitment to do so. That commitment began in heaven but continued on earth throughout Jesus' life.

The kinsman redeemer had to overcome those who opposed his brethren. Luke presented Jesus as conflicting with Satan and his hosts. He showed Him interceding for the Father's help for His tempted brethren, Peter in particular. Jesus won the victory over mankind's great enemy for His brethren.

The kinsman redeemer had to create an opportunity for his brother's redemption. Luke presented Jesus as doing this. Luke's distinctive presentation of Jerusalem as Jesus' city of destiny contributes to this theme. Jesus deliberately advanced toward Jerusalem and the Cross because He was creating an opportunity for mankind's redemption.

The kinsman redeemer turned his back on his personal rights and privileges to provide redemption for his brother. Luke presented Jesus doing this as well. Jesus modeled this strongly for His disciples in this Gospel. He also taught the importance of disciples doing this so we can bring salvation to our brothers.

These themes are very strong in Luke. Jesus is the head of an entirely new race of people, the redeemed. He is the elder brother who provides an example for His brethren to follow. He is the Savior who has come "to seek and to save the lost."

We have considered how Luke presents Jesus as the Savior. Now let us turn to what he revealed about salvation. The key verse in the Gospel is 19:10: "The Son of Man is come to seek and to save the lost." We have been looking at the Son of Man. Now let us look as seeking and saving the lost.

Luke reveals that the Son of Man has redeemed mankind. This Gospel is a record of God's redeeming work in Jesus Christ. Jesus' work on the Cross is the climax of this Gospel as it is the climax of all the Gospels and history itself. Jesus was born to die. By His death Jesus purchased mankind's freedom at the cost of His own life. Jesus instituted the Lord's Supper so His disciples would always keep the memory of the significance of His death freshly before them. The Christian mission is to tell the world about this redemption.

Through redemption God regenerates those who are dead in sin. This is the second step in God's plan of seeking and saving the lost. Believers receive new life when they believe on Jesus. Comprehending what this new life involves, learning how to live in view of its reality, and appreciating its great potential are all things that Luke stressed in this Gospel. Jesus' disciples struggled with learning this as we do. Luke recorded many of Jesus' teachings that are helpful in understanding and appreciating regeneration.

Through regeneration God brings believers into relationship with Himself. This is the third step in this great salvation process. Luke helps the reader understand the difference between trusting for salvation and working for rewards. What is our relationship to Jesus as His followers? What are our privileges and our responsibilities? How does prayer enter into our relationship? Luke has more to say to disciples about our relationship to the Father and the Son than any other Gospel evangelist.

Then through relationship with Himself, God prepares believers for life after death as members of a new race. Luke recorded much that is of great help for us as readers here too. What is the next phase of our life with God going to be like? How should we prepare for it? What is ahead in the future? Luke teaches us what it means to be a member of the new redeemed race of humanity.

In addition to the central teaching of this Gospel let me also point out what I believe are the reasons for its abiding appeal. These are two: the personality of Jesus and the presentation of discipleship.

The personality of Jesus as Luke presents Him in this Gospel is very appealing. Possibly three things make Him so.

First, we feel that we can identify with the Jesus of Luke's Gospel. This is probably because Luke presented Him as a real man. It may be harder to identify with a King or with a Suffering Servant to say nothing about God, John's emphasis. Even though He is perfect He is someone with whom we feel a natural kinship because we share humanity together. Jesus faced what we do yet He was pleasing to God. This is very encouraging.

Second, the Jesus of Luke's Gospel is attractive because He is different from us. Even though we are of the same kind, He holds a fascination for us because He was the personification of ideal humanity. He was everything that God intended man to be. It is thrilling to view someone like that since we all fall so far short of what we should be.

Third, this Jesus is attractive because He was so sympathetic. One of the characteristic features of Luke's Gospel is the many references it contains to Jesus' concern for the needy including women, the poor, the sick, and outcasts of society. We read of the social outcasts of Jesus' day flocking to Him and feeling at home in His presence. We see Him welcoming children, and we feel ourselves drawn to Him.

Another reason for the appeal of this book is its presentation of discipleship. It contains some of the most straight talk and challenging demands for followers of Jesus that the New Testament holds. We read Jesus telling us that unless we hate our family members we cannot be His disciples, (14:26). He taught that we have to deny ourselves (14:27). We have to renounce all that we have (14:33). Interestingly these three conditions correspond to the three things that we mentioned earlier that Luke pointed out about Jesus.

Jesus calls us to sever our connections with our old race because we have become members of a new race. Jesus taught that our spiritual relations are really closer than our physical relations. Therefore we should let these old relations go if they interfere with our participation in the affairs of our new race.

Jesus calls us to accept the same responsibility that He accepted since we are now brothers. He denied Himself and took up His cross for us. Now we are brothers so we need to do the same for Him. Brothers sacrifice for each other.

Jesus also calls us to give up everything for Him. Having received the benefits of redemption because of the work of our Kinsman Redeemer who paid a great price for us, we need to pay a great price too. The price He calls us to pay is not to earn redemption. He has given that to us as a gift. It is to express our gratitude to Him for His grace and to advance the mission that He has given us to fulfill. He had a mission from God, and He gave up everything to fulfill it. We, too, have a mission from God, and we need to give up everything to fulfill it.

Finally this Gospel has a two-fold application, to the church and to the world.

To the church Luke says, "Be witnesses" (24:48).

We are to be such in view of the relationship that we now enjoy with the Son of Man. We should be such for three reasons. We have experienced redemption. We enjoy His fellowship. We have a future as members of a new race.

We are to be His witnesses also in view of the lost condition of mankind. Jesus came to seek and to save the lost. Our fellowship with Jesus requires participation in His mission to seek and to save the lost. We can do this for three reasons. He has transformed our lives. He will open people's eyes with His Word. He has empowered us with His Spirit (cf. ch. 24).

To the world Luke says, "You are lost, but the Son of Man has come to seek and to save the lost." A Redeemer has come. A brother is available. A new life is possible. Behold the Man! He understands you. Yet He is different from you. But He will receive you.

Constable: Luke (Outline)

Outline

I. Introduction 1:1-4

II. The birth and childhood of Jesus 1:5-2:52

A. The announcement of John the Baptist's birth 1:5-25

1. The introduction of John's parents 1:5-7

2. The angel's announcement to Zechariah 1:8-23

3. The pregnancy of Elizabeth 1:24-25

B. The announcement of Jesus' birth 1:26-56

1. The introduction of Mary and Joseph 1:26-27

2. The angel's announcement to Mary 1:28-38

3. Mary's visit to Elizabeth 1:39-56

C. The birth and early life of John the Baptist 1:57-80

1. The naming of John 1:57-66

2. Zechariah's song of praise 1:67-79

3. The preparation of John 1:80

D. The birth and early life of Jesus ch. 2

1. The setting of Jesus' birth 2:1-7

2. The announcement to the shepherds 2:8-20

3. Jesus' circumcision 2:21

4. Jesus' presentation in the temple 2:22-38

5. Jesus' development in Nazareth 2:39-40

6. Jesus' visit to the temple as a boy 2:41-50

7. Jesus' continuing growth 2:51-52

III. The preparation for Jesus' ministry 3:1-4:13

A. The ministry of John the Baptist 3:1-20

1. The beginning of John's ministry 3:1-6

2. John's preaching 3:7-18

3. The end of John's ministry 3:19-20

B. The baptism of Jesus 3:21-22

C. The genealogy of Jesus 3:23-38

D. The temptation of Jesus 4:1-13

IV. Jesus' ministry in and around Galilee 4:14-9:50

A. Jesus' teaching ministry and the response to it 4:14-5:11

1. An introduction to Jesus' Galilean ministry 4:14-15

2. Jesus' teaching in Nazareth 4:16-30

3. Jesus' ministry in and around Capernaum 4:31-44

4. The call of Peter, James, and John 5:1-11

B. The beginning of controversy with the Pharisees 5:12-6:11

1. Jesus' cleansing of a leprous Jew 5:12-16

2. Jesus' authority to forgive sins 5:17-26

3. Jesus' attitude toward sinners 5:27-32

4. Jesus' attitude toward fasting 5:33-39

5. Jesus' authority over the Sabbath 6:1-5

6. Jesus' attitude toward the Sabbath 6:6-11

C. Jesus' teaching of His disciples 6:12-49

1. The selection of 12 disciples 6:12-16

2. The assembling of the people 6:17-19

3. The Sermon on the Mount 6:20-49

D. Jesus' compassion for people ch. 7

1. The healing of a centurion's servant 7:1-10

2. The raising of a widow's son 7:11-17

3. The confusion about Jesus' identity 7:18-35

4. The anointing by a sinful woman 7:36-50

E. Jesus' teaching in parables 8:1-21

1. The companions and supporters of Jesus 8:1-3

2. The parable of the soils 8:4-15

3. The parable of the lamp 8:16-18

4. The true family of Jesus 8:19-21

F. Jesus' mighty works 8:22-56

1. The stilling of the storm 8:22-25

2. The deliverance of a demoniac in Gadara 8:26-39

3. The healing of a woman with a hemorrhage and the raising of Jairus' daughter 8:40-56

G. Jesus' preparation of the Twelve 9:1-50

1. The mission of the Twelve to Israel 9:1-6

2. Herod's question about Jesus' identity 9:7-9

3. The feeding of the 5000 9:10-17

4. Peter's confession of faith 9:18-27

5. The Transfiguration 9:28-36

6. The exorcism of an epileptic boy 9:37-43a

7. Jesus' announcement of His betrayal 9:43b-45

8. The pride of the disciples 9:46-50

V. Jesus' ministry on the way to Jerusalem 9:51-19:27

A. The responsibilities and rewards of discipleship 9:51-10:24

1. The importance of toleration 9:51-56

2. The importance of self-denial 9:57-62

3. The importance of participation 10:1-16

4. The joy of participation 10:17-20

5. The joy of comprehension 10:21-24

B. The relationships of disciples 10:25-11:13

1. The relation of disciples to their neighbors 10:25-37

2. The relation of disciples to Jesus 10:38-42

3. The relation of disciples to God the Father 11:1-13

C. The results of popular opposition 11:14-54

1. The Beelzebul controversy 11:14-26

2. The importance of observing God's Word 11:27-28

3. The sign of Jonah 11:29-32

4. The importance of responding to the light 11:33-36

5. The climax of Pharisaic opposition 11:37-54

D. The instruction of the disciples in view of Jesus' rejection 12:1-13:17

1. The importance of fearless confession 12:1-12

2. The importance of the eternal perspective 12:13-21

3. God's provisions for disciples 12:22-34

4. The coming of the Son of 12:35-48

5. The coming crisis 12:49-59

6. A call to repentance 13:1-9

7. A sign of Jesus' ability to affect change 13:10-17

E. Instruction about the kingdom 13:18-14:35

1. Parables of the kingdom 13:18-21

2. Entrance into the kingdom 13:22-30

3. Jesus' postponement of the kingdom 13:31-35

4. Participants in the kingdom 14:1-24

5. The cost of discipleship 14:25-35

F. God's attitude toward sinners ch. 15

1. The setting for Jesus' teaching 15:1-2

2. The parable of the lost sheep 15:3-7

3. The parable of the lost coin 15:8-10

4. The parable of the lost son 15:11-32

G. Jesus' warnings about riches ch. 16

1. Discipleship as stewardship 16:1-13

2. Jesus' rebuke of the Pharisees for their greed 16:14-31

H. Jesus' warning about disciples' actions and attitudes 17:1-19

1. The prevention of sin and the restoration of sinners 17:1-4

2. The disciples' attitude toward their duty 17:5-10

3. The importance of gratitude 17:11-19

I. Jesus' teaching about His return 17:20-18:8

1. A short lesson for the Pharisees 17:20-21

2. A longer explanation for the disciples 17:22-37

3. The parable of the persistent widow 18:1-8

J. The recipients of salvation 18:9-19:27

1. The parable of the Pharisee and the tax collector 18:9-14

2. An illustration of humility 18:15-17

3. The handicap of wealth 18:18-30

4. Jesus' passion announcement and the disciples' lack of perception 18:31-34

5. The healing of a blind man near Jericho 18:35-43

6. Zaccheus' ideal response to Jesus 19:1-10

7. The parable of the minas 19:11-27

VI. Jesus' ministry in Jerusalem 19:28-21:38

A. The Triumphal Entry 19:28-40

B. The beginning of Jesus' ministry in Jerusalem 19:41-48

1. Jesus' sorrow over Jerusalem 19:42-44

2. Jesus' cleansing of the temple 19:45-46

3. A synopsis of Jesus' teaching in the temple 19:47-48

C. Jesus' teachings in the temple 20:1-21:4

1. The controversy over authority 20:1-8

2. The parable of the wicked tenant farmers 20:9-19

3. The question of tribute to Caesar 20:20-26

4. The problem of the resurrection 20:27-40

5. Jesus' question about David's son 20:41-44

6. Jesus' condemnation of the scribes 20:45-47

7. Jesus' commendation of a widow 21:1-4

D. Jesus' teaching about the destruction of the temple 21:5-36

1. The setting and the warning about being misled 21:5-9

2. The need for faithful perseverance 21:10-19

3. The judgment coming on Jerusalem 21:20-24

4. The second coming of the Son of 21:25-28

5. The certainty of these events 21:29-33

6. The concluding exhortation to watchfulness 21:34-36

E. A summary of Jesus' ministry in Jerusalem 21:37-38

VII. Jesus' passion, resurrection, and ascension 22:1-24:53

A. The plot to arrest Jesus 22:1-6

1. The leaders' desire 22:1-2

2. Judas' offer 22:3-6

B. The preparations for the Passover 22:7-13

C. Events in the upper room 22:14-38

1. The Passover meal 22:14-18

2. The institution of the Lord's Supper 22:19-20

3. Jesus' announcement of His betrayal 22:21-23

4. Teaching about the disciples' service 22:24-30

5. Jesus' announcement of Peter's denial 22:31-34

6. The opposition to come 22:35-38

D. The arrest of Jesus 22:39-53

1. Jesus' preparation in Gethsemane 22:39-46

2. Judas' betrayal 22:47-53

E. The trials of Jesus 22:54-23:25

1. Peter's denial of Jesus 22:54-62

2. The mockery of the soldiers 22:63-65

3. Jesus' trial before the Sanhedrin 22:66-71

4. Jesus' first appearance before Pilate 23:1-7

5. Jesus' appearance before Herod 23:8-12

6. Jesus' second appearance before Pilate 23:13-25

F. The crucifixion of Jesus 23:26-49

1. Events on the way to Golgotha 23:26-32

2. Jesus' death 23:33-49

G. The burial of Jesus 23:50-56

H. The resurrection of Jesus 24:1-12

I. The post-resurrection appearances of Jesus 24:13-49

1. The appearance to the disciples walking to Emmaus 24:13-35

2. The appearances to the disciples in Jerusalem 24:36-49

J. The ascension of Jesus 24:50-53

Constable: Luke

Luke

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Yamauchi, Edwin M. "The Daily Bread Motif in Antiquity." Westminster Theological Journal 28 (1965-66):147-56.

Yancey, Philip. Disappointment with God. Grand Rapids: Zondervan Publishing House, 1992.

Yates, Gary. "The Use of Isaiah 61:1 (and 58:6) in Luke 4:18-19." Exegesis and Exposition 2:1 (Summer 1987):13-27.

Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. S.v. "Coins," by Gleason L. Archer.

_____. S.v. "Demon, Demoniac, Demonology," by R. K. Harrison.

_____. S.v. "Diseases of the Bible," by R. H. Pousma.

_____. S.v. "Samaritans," by J. L. Kelso.

_____. S.v. "Quirinius," by E. M. Blaiklock.

Zuck, Roy B. "How Jesus Responded to Questions." In Integrity of Heart, Skillfulness of Hands, pp. 108-33. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Copyright 2003 by Thomas L. Constable

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Haydock: Luke (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. LUKE.

INTRODUCTION

St. Luke was a physician, a native of Antioch, the metropolis of Syria, and well skilled in the Greek language, as his writings sufficiently evince. In some ancient manuscripts, he is called Lucius, and Lucanus. Some conjecture that he was at first a Gentile and a pagan, and was converted by the preaching of St. Paul, at Antioch; others, that he was originally a Jew, and one of the seventy-two disciples. Sts. Hippolitus and Epiphanius say, that hearing from our Lord these words, he that eateth not my flesh, and drinketh not my blood, is not worthy of me, he withdrew, and quitted our Saviour, but returned to the faith at the preaching of St. Paul. But to leave what is uncertain, St. Luke was the disciple, travelling companion, and fellow-labourer of St. Paul. Of him St. Paul is supposed to speak: (2 Corinthians viii. 18.) We have sent also with him (Titus) the brother, whose praise is in the gospel, through all churches: and again, Luke, the most dear physician, saluteth you: (Colossians iv.) and, only Luke is with me. (2 Timothy iv.) Some are of opinion that as often as St. Paul, in his Epistles, says according to my gospel, he speaks of the Gospel of St. Luke. This evangelist did not learn his gospel from St. Paul only, (who had never been with our Lord in the flesh) but from the other apostles also, as himself informs us in the beginning of his gospel, when he says, according as they have delivered them unto us; who, from the beginning, were eye-witnesses, ( Greek: autoptai ) and ministers of the word. His gospel, therefore, he wrote as he heard it; but the Acts of the Apostles, from his own observations; and both, as some believe, about the same time in which his history of the Acts finishes, towards the year of Christ 63. But the received opinion now is, that St. Luke wrote his gospel in Achaia, in the year 53, ten years previously to his writing of the Acts, purposely to counteract the fabulous relations concerning Jesus Christ, which several persons had endeavoured to palm upon the world. It does not appear, as Calmet observes, that he had ever read the gospels of St. Matthew and St. Mark. ... He chiefly insists in his gospel, upon what relates to Christ's priestly office; hence the ancients gave, of the four symbolical representations, mentioned in Ezechiel, that of the ox, or calf, to St. Luke, as an emblem of sacrifices. He lived 84 years in the state of celibacy, was crucified at Elœa, in Peloponnesus, near Achaia, and was buried in the church of the apostles, at Constantinople, to which city his remains were translated, together with those of St. Andrew and St. Timothy, in the year 357, by order of the emperor Constantius. When this church was repaired, by an order of Justinian, the masons found three wooden chests, in which the bodies of these saints were interred. Baronius mentions, that the head of St. Luke was brought by St. Gregory from Constantinople to Rome, in the year of Christ 586. St. Luke writes purer Greek than any of the other hagiographers; yet many Syriac words, and turns of expressions, occur in both his gospel and Acts of the Apostles; some also that imitate the genius of the Latin tongue. He cites Scripture according to the Septuagint, and not after the Hebrew text. St. Paul, in his Epistles, generally quotes the gospel in a manner the most conformable to St. Luke, as may be seen in the following instances; 1 Corinthians xi. 23. and 24. chap. xv. 5. The Marcionites would only receive the gospel of St. Luke, and from this they retrenched the first two chapters, with regard the birth of Jesus Christ, and only admitted ten of St. Paul's Epistles, as Tertullian and St. Epiphanius have remarked. Marcion embraced the errors of Cerdon: to these he added others, the offspring of his own brain. He began to disseminate his novel opinions at Rome, about the year of Christ 144. He could not bring himself to believe how a spirit, such as the human soul, could be shut up in a body, be subject to ignorance, to weakness, to pain; nor in what manner, or for what end, the great and good Lord, the Creator of spirits, could have thus degraded them. Revelation, which teaches us the fall of the first man, did not appear to the Marcionites, to solve the difficulty, since the first man was composed of a spiritual soul and a terrestrial body; they, moreover, imagined that an all-good, an all-powerful God, ought to have prevented the fall of man. No wonder then, that they refused to adopt the first two chapters of St. Luke, which contain the miraculous births of Jesus and his precursor [John the Baptist]; as also sundry texts of the very scanty portions of holy Scriptures which their party chose to retain. But what does this shew? that tradition, in the first instance, must be admitted, to inform us what is authentic scripture; and, secondly, an infallible Church-authority, to inform us what is the genuine interpretation of the genuine text. Without the assistance of apostolical tradition and Church-authority, could any Seeker (even with the assistance of Brown's Self-interpreting Bible, in 2 vols. 4to.) rest secure, that he properly understood the disputed points of holy writ; that his, and no other interpretation, was the genuine sense of these mysterious words, when he was informed that by far the greater part of learned societies, and learned individuals, gave a widely different interpretation to the same texts. This freedom of expounding Scripture, by unassisted reason and private spirit, was the first germ of the daily increasing spread of sects and heresies; this is the nucleus, which, after enveloping itself like the comet, in much nebulous obscurity, terminates in a fiery tail, of portentous magnitude, the ruinous effects of which can only be prevented by a speedy return to first principles, apostolical tradition, and Church-authority.

====================

Gill: Luke (Book Introduction)

INTRODUCTION TO LUKE

The writer of this Gospel, Luke, has been, by some, thought, as Origen ^a relates, to be the same with Lucius, mentioned in Rom 16:21, but he seems rather to be, and without doubt is, Luke the beloved physician, who was a companion of the Apostle Paul in great part of his travels in the Gentile world: he came with him to Jerusalem, and from thence accompanied him to Rome, and continued with him when in prison, and was with him to the last; see Act 16:10, &c. Col 4:14. Jerom ^b, and others, say, he was a physician of Antioch in Syria; where it may be the Apostle Paul met with him, and might be the happy instrument of his conversion; so that he seems to be, by nation, a Syrian, as Jerom ^c calls him. Grotius thinks his name is Roman, and that it is the contraction of Lucilius. It is not an Hebrew name, but might be in common use in Syria; for though the Jews reckon owqwl, "Lukus", among foreign names, yet say ^d a it was a very illustrious one, and well known to them, as it may well be thought to be if Syriac, the language being spoke by them: and many Jews lived in Syria, and particularly in Antioch. Some say that this Gospel was written by the advice, and assistance, and under the direction of the Apostle Paul, as the Gospel according to Mark was by that of Peter; though the following preface does not seem so well to accord with this. Eusebius says ^e that it was the sense of the ancients, that whenever the Apostle Paul makes mention of his Gospel, he intends this according to Luke. The time of the writing of it is not certain; some say it was written in the fifteenth year after the ascension of our Lord; others in the twenty second; and others in the twenty seventh. It is commonly thought to have been written after the Gospels of Matthew and Mark, according to the order in which it stands; but this is rejected by some learned men, who rather think that Luke wrote first of all: and indeed, there are some things in his preface which look as if there had not, as yet, been any authentic account published, at least which was come to the knowledge of this evangelist. The place where he wrote it is also uncertain. Jerom says ^f, he wrote it in the parts of Achaia, perhaps at Corinth: according to the titles prefixed to the Syriac and Persic versions, he wrote it in Alexandria: the former of these runs thus;

"the Gospel of Luke, the Evangelist, which he spake and published in Greek in Alexandria the great.''

And the latter thus;

"the Gospel of Luke, which he wrote in the Greek tongue in Alexandria of Egypt.''

However, it is agreed on all hands, that it is genuine, and of divine inspiration. Eusebius ^g relates, that it was affirmed by some, that this Gospel, together with those of Matthew and Mark, were brought to the Apostle John, who approved of them, and bore witness to the truth in them.

College: Luke (Book Introduction)

FOREWORD

"Many have undertaken" to write commentaries on the Gospel of Luke, and a large number of these are very good. "It seemed good also to me" to attempt to place in the hands of a popular audience the best of recent scholarship in an easily readable form. My prayer will have been answered if those without specialized training are able to come to a deeper understanding of Luke's message as a result of these efforts.

My debt to those who have written before me will be demonstrated throughout the commentary. I am equally indebted to many who have spent hours reading and making suggestions which have vastly improved my work. To my student assistant, Meg Grandstaff; to my mother, Peggy Black; and to my colleagues, Terry Briley, Brandon Fredenburg, and Gary Holloway, I can only say, "Thank you" and "I owe you one." I must also thank Lipscomb University for the Faculty Summer Grant which gave me the summer of 1996 to work on the book.

My greatest gratitude goes to Margo, Sara, Jessica, and Allison, who have tolerated too many hours taken away from them. They fill all my days with joy, and I must ask with Elizabeth (Luke 1:43), "Why am I so favored" to be their husband and father?

-College Press New Testament Commentary: with the NIV

TABLE OF

SUPPLEMENTAL STUDIES

Anti-Semitism 371

Baptism 84

Destruction of Jerusalem and End of Time 336

Forgiveness and Grace 163

Fulfillment of Scripture 42

Holy Spirit 93

Kingdom of God 112

Law 69

Messiah 88

Miracles and Sign-Seeking 107

Outcasts and Untouchables 127

Parables 167

Pharisees 120

Poor and Rich 142

Prayer 92

Prophet Theme 60

Repentance 83

Sadducees 327

Samaritans 200

Son of Man 124

Table Fellowship 126

Tax Collectors 87

Women 50

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

This commentary is written for serious students of the New Testament, including Bible class teachers, preachers, college students, and other motivated readers. The reader need not be acquainted with the Greek language or scholarly tools and methodology. The single goal of the present commentary is to place modern readers into the shoes of the first readers of Luke's Gospel. Two questions have been constantly asked: What did Luke want his readers to grasp as he penned each section? And what did he want them to believe and to do after they had read the whole? My assumption is that the Gospel of Luke was written for us but not directly to us. Since it was originally written for a people of a different culture almost two thousand years ago, we must attempt to understand it as they understood it in order to be faithful to Luke's intent.

Luke wrote in order to encourage active faith in Jesus, and he did so through the use of narrative literature. To put it differently, Luke has written to tell his readers what to believe, what reasons there are for believing, and what it means to live as a believer. To make his case he has chosen to tell a story, a literary form with few imperatives and exhortations directly to the reader. Since narratives teach indirectly, the reader must learn to "read between the lines" in order to grasp the message.

I have therefore taken a literary and theological approach in this commentary. I believe that Luke has given many clues regarding his intent and that a proper reading will discover that intent. Put simply, his method is to tell the story of Jesus, highlighting those aspects of the story which his readers need most to hear. He has woven many themes into the plot which begins with the birth and ends with the death and resurrection of Jesus. To understand his message, then, the reader must read the whole, paying close attention to the plot and the characters and to the many repeated themes. Therefore I am more concerned with Luke's message in any given story than I am with the attempt to discover how his source(s) told the story. Similarly, I am more concerned with the reasons for Luke's references to various events than I am with our ability to confirm the historicity of those events.

For each episode or section in Luke's Gospel, we will be concerned first with any terms, customs, institutions, places, and beliefs which might be unfamiliar to the modern reader. We will therefore offer brief introductions to Herod Antipas, first-century eating customs, messianic beliefs, and dozens of other matters with which Luke's readers would already be familiar. Our second and most important concern will be to discover the function of each section in the larger story. Does it further the plot, teach a lesson on what it means to be a disciple, encourage deeper faith, or function in some other way?

A third feature of the present commentary is the attempt to summarize Luke's teaching on a variety of topics. Luke had several areas of special concern, evidenced by his dealing with them again and again. The reader will find in the table of contents a list of one- or two-page treatments of special topics such as women, the poor, the Law, the Holy Spirit, prayer, the kingdom of God, and many others.

A final special interest (to be explained further in the introduction below) is the effort to relate the Gospel of Luke to its companion volume, the book of Acts. The reader gains inspired insight into what Luke thinks about the teachings of Jesus when he or she sees Jesus' disciples in Acts carrying out those teachings. We will regularly look ahead to Acts to understand what Jesus means in the Gospel of Luke.

I am greatly indebted to the fine commentaries on Luke's Gospel by Johnson, Nolland, Stein, and Tiede. These works, which have different purposes and perspectives, have been tremendously helpful in my writing. I have tried to footnote them when appropriate. However, having used them for several years, I am no longer sure whether many ideas are my own or borrowed from them. I recommend these four commentaries to the reader who wants more than I have provided herein. I have directed the reader to Stein's work more than the others, because his will prove easiest to understand for the nonspecialist.

AUTHORSHIP

The Gospel of Luke is anonymous. Like the other three Gospels, it makes no claim regarding authorship. However, from the late second century until the 19th, no one seems to have questioned that Luke the physician wrote Luke and Acts.

The Third Gospel was known as "The Gospel of Luke" by at least the late second century in order to distinguish it from the other three. It is impossible to know just why the early church attributed the book to Luke. Some would argue that he indeed wrote the book, and that his name was therefore associated with it from the beginning. Others argue that early Christians derived its authorship from evidence within the book of Acts (to be discussed below).

Supporting this early tradition are the Muratorian Canon (A.D. 170-180), Irenaeus (late 2nd century), the earliest actual copy of the Gospel (Bodmer Papyrus XIV, 175-225), an ancient Prologue to the Gospel written against the heretic Marcion (late 2nd), Tertullian (207-208), and later Origen (254), Eusebius (303), and Jerome (398). Such is the external evidence for Lukan authorship, and it is quite strong.

The internal evidence is also strong, and it comes from volume two, the book of Acts. There the author uses the first person plural pronoun ("we") in narrating the events in the life of Paul on three occasions (16:10-17; 20:5-15; 21:1-18; 27:1-28:16; often called the "we-passages" of Acts). These sections imply that the author was with Paul in Asia Minor, Macedonia, Judea, on the Mediterranean, and in Rome.

This of course does not point directly to Luke, but it does encourage some detective work on the part of the reader. Who was with Paul during these times? Paul's letters and Acts suggest a number of traveling companions (see the relevant portions of Acts and especially Col 4, Phlm, and 2 Tim 4). When one eliminates those whom the author mentions by name in Acts, and if one assumes that the author of Luke-Acts was a Gentile (see below), Luke emerges as the most likely author, given the strong weight of tradition.

Given strong external and internal evidence for Lukan authorship, one may wonder why much of contemporary scholarship rejects the notion entirely. The answer is based on internal evidence which is said to disallow Lukan authorship. Quite simply, the book of Acts presents a view of Paul the Christian who appears to be quite different from the Paul who wrote the letters, especially Galatians. The book of Acts does not cite or even mention Paul's letters. More significantly, it is argued that the theological portrait of Paul in Acts could not have been painted by a companion of Paul. Luke's portrait is especially problematic with regard to Paul's stance on keeping the Law. We must admit that it is somewhat surprising when Paul, who wrote that, "All who rely on observing the Law are under a curse," (Gal 3:10), consistently upholds the Law in Acts. Most notably, James in Acts 21:24 encourages Paul to help the four men under a vow in order to show that "you yourself are living in obedience to the Law."

At the risk of oversimplifying a very complex discussion, several points should be noted. First, we should admit and not apologize for the fact that Luke and Paul have very different agendas in writing their works. This has necessarily influenced which events they narrate and what they emphasize theologically. Paul is writing for churches in crises and tends to address only those areas where the church in question needs instruction. Luke on the other hand writes in order to show the unity within the early church and therefore stresses that which all churches shared. So Paul in Galatians writes against Judaizers (those who want Gentiles to keep the Law), whereas Luke writes to Gentiles who may not have enough understanding or appreciation of the Jewish heritage of Christianity. The difference may well be one of audience and perspective rather than theological position. One should remember that Paul in his letters does write that his policy is, "To the Jews I became like a Jew," and, "To those under the Law I became like one under the Law" (1 Cor 9). In other words, Luke in Acts may be showing a side of Paul that the letters largely do not show: Paul customarily lived as a Jew, especially around Jews.

Efforts to argue that the Third Gospel demonstrates that its author was a doctor have been abandoned today. Hobart argued that the sheer number of healing stories and the vocabulary demonstrated that Luke was a physician. However, Cadbury later refuted these claims by proving that Luke showed no more "medical" language than other educated writers of his day. Of course, the healing stories and "medical" vocabulary are consistent with authorship by a physician. They simply do not prove it.

While it can never be proven absolutely, I have taken the view that Luke, the companion of Paul, wrote Luke and Acts. This is largely because I accept the "we-sections" at face value. The author intended to represent himself as a companion of Paul, and the best candidate is Luke. However, we still know very little about our author, because the New Testament says little about Luke. What can be known about this author other than that he was a companion of Paul (Acts 16-28), a physician (Col 4:14), and a Gentile (Col 4:11)?

We actually learn more about Luke from his writing than from other sources. First, he was not an eyewitness to the ministry of Jesus (1:1-4). He got his information from "eyewitnesses and ministers of the word." Second, he was a man of some education, as is clearly evidenced by his learned Greek (see esp. 1:1-4) and his ability to imitate the style of the Greek Old Testament. Third, he does appear to have been a Gentile. While this cannot be proven with certainty, his references to "the Jews" probably imply that he was not one of them, especially the reference to "their language" in Acts 1:19. This is, of course, consistent with the statement of Colossians 4:14 (which implies that Luke was a Gentile). Fourth, he was thoroughly conversant with the Scriptures. Although he has been called a Gentile writing to Gentiles, we must not overlook his constant references to every section of the Old Testament (esp. Psalms), his overriding fulfillment theme, and his great concern to show that all of his Jewish characters continue to observe the Law of Moses (even those who become Christians). This Gentile, for example, is the only Gospel writer who tells us of Jesus' circumcision on the eighth day, of Mary's purification on the fortieth day, of the disciples' observance of the Sabbath "according to the commandment" after the death of Jesus (24:1), and of Paul's taking vows (18:18) and participating in the sacrificial system long after becoming a Christian (Acts 21). Perhaps Luke had for some time been a "God-fearer," a Gentile who worshiped God, appreciated Judaism, and attended the synagogue. God-fearers are an important group in Acts who very often become Christians (see 13:16; 16:14; 18:7).

Fortunately, we need not know the author's name to interpret his narrative. In fact, the narrative tells us much more about the author than any theory about the author tells us about the narrative.

DATE

It is fortunate also that the interpreter need not know the date of Luke's writing, because no one knows exactly when it was written. Though some argue that Luke wrote his Gospel long before he wrote Acts, there are many reasons to think the two volumes were written at the same time. If so, the Gospel was written after A.D. 60-62, the date of Paul's imprisonment in Acts 28. Thus the earliest possible date for Luke's Gospel is 62. A few scholars argue that Luke must have written at that time, and that this accounts for the abrupt and frustrating (did Paul live or die?) ending of Acts. Most, however, believe that Luke had other reasons than lack of information for ending Acts as he did. I concur with those who think Luke had simply accomplished his purpose in Acts 28. He wrote to give an account of the spread of the gospel from Jews (only) in Jerusalem to Gentiles (predominantly) in Rome. He did not intend to give a biography of Paul.

Most argue that Luke had to have been written after Mark, because, in their opinions, Luke used Mark's Gospel in writing his own. However, this opinion is not universally accepted; and even if it were, one then has to answer the equally difficult question, When was Mark written? On the other hand, Luke 1:1 does suggest that Luke was probably written relatively late among early Gospels.

Many would argue that the earliest date of writing must be at least A.D. 70 on the basis of likely allusions to the destruction of Jerusalem. Of course, Jesus alludes to the coming destruction of Jerusalem in the first two Gospels as well as in Luke. However, in Luke Jesus says, "When you see Jerusalem surrounded by armies," (21:20) instead of, "When you see 'the abomination that causes desolation' standing where it does not belong," (Mark 13:14). Many believe that this more specific language suggests that Luke was looking back at the destruction and interpreting for his audience the meaning of Jesus' statement. This is likely, but it is far from certain.

The latest possible date for the writing of Luke's Gospel would be the first allusion to it in other literature. But even that is difficult to determine because allusions are notoriously difficult to ascertain. It could be 1 Clement (95-96), Ignatius (110), Polycarp (135), or 2 Clement (clear allusion but uncertain date, anywhere from 120-170).

The evidence tends to point to the period of A.D. 65-85 for the composition of the Gospel of Luke. Some might like to be more exact, but it matters little for the interpretation of Luke's work.

AUDIENCE

As suggested above, the Gospel of Luke appears to be addressed to Gentile Christians. Though Theophilus is the named recipient and was certainly an intended reader, Luke undoubtedly wrote for a much larger audience. Just as modern "letters to the editor" are meant for the larger public, so was Luke's work. Numerous hints within the work point to a larger audience which is predominantly Gentile. The most important are these: (1) He relates his work to a Greco-Roman literary tradition (1:1-4). (2) He dedicates the work to Theophilus, most likely a Gentile. (3) He is profoundly interested in the Gentile mission. (4) He uses Greek and Roman terms when other Gospel writers use Hebrew ("teacher" for "rabbi;" "lawyer" for "scribe;" "Skull" for "Golgotha"). (5) He refers to the Jews in the third person.

Most agree that the original readers were Christian and that Luke-Acts is intended to build up faith rather than help create it. This is perhaps more difficult to prove, but two factors seem to lead in this direction. First, it appears that the named reader, Theophilus, had already heard the story (1:4). Second, there are simply too many matters left unexplained which would have been far too confusing for the non-Christian. Almost every episode assumes that Luke's readers had a basic knowledge about Jesus and that Luke writes to provide certainty and various additional details.

PURPOSE

Luke tells us his purpose in Luke 1:4: he wants Theophilus to have "certainty" regarding the things he has been taught. This statement is at the same time helpful and ambiguous. On the one hand, it suggests that Luke is written with a quasi-apologetic motive. What it does not tell us, on the other hand, is in what area(s) his readers needed certainty. Did they simply need to be assured of the historicity of the events narrated? Or is it possible that they needed certainty regarding their own position before God? Or could it be that they needed certainty that God was behind all of the events they had heard about and witnessed? Might it even mean that they needed certainty about the proper response to the gospel message?

Luke's purpose has been called apologetic (to defend Christianity to Rome, or, in another sense, to defend God's actions), evangelistic (to engender faith among non-Christians), anti-heretical (to combat Gnosticism), and didactic (to teach Christians what to believe and how to act), to name only the most commonly suggested. In light of the many credible suggestions offered by scholars, we should be very careful about settling upon one purpose. The question of Luke's purpose must be answered by looking not only at Luke's Gospel but also at the Acts of the Apostles, and it can only be answered with reference to the themes which keep recurring throughout both volumes.

Perhaps it is best to suggest that Luke-Acts was written primarily for Gentiles who needed "assurance" in a number of areas, both historical and theological. Perhaps they did need the account of a careful and educated historian to give them confidence that events they heard about had actually occurred. There also may have been some among them who had not yet decided to become Christians. Most likely those who were Christians needed Luke to explain how God had kept his promises to the Jews in light of the fact that there seemed to be fewer and fewer Jews among those being converted. Probably these same Gentile Christians simply needed to understand better their own place in God's plan. And surely these readers, whoever they were, needed to be reminded that being Christian meant sharing possessions, undergoing persecution, welcoming the outcast, serving one another, and generally walking as Jesus walked.

LUKE AND ACTS

Eighteen hundred fifty years ago it was apparent that Luke's first volume was very much like the works of Matthew and Mark. At that time the Gospel was placed beside its peers in the New Testament. John, assumed to be the last Gospel written, was placed between Luke and Acts, and the two works by Luke have been separated ever since. While everyone acknowledges that one author wrote both, few have truly noted the import of that fact. Luke wrote not two independent documents, but a two-volume story, as he well explains.

When Luke is read along with Acts, Acts reads quite differently. No longer do we have the self-contained story of the spread of the Gospel from Jerusalem Jews to Roman Gentiles. We have nothing less than the story of Jesus, from his ministry in Galilee to his death and resurrection in Jerusalem to his continuing ministry in the Mediterranean world.

In the tradition of the Restoration Movement it has long been argued that the book of Acts provides a pattern for the later church. My thesis is that there is indeed an intended pattern in Acts, but the pattern is not rooted primarily in the practice of the early church. The pattern is that established by Jesus. Quite simply, the early church does what Jesus did and what Jesus commanded it to do. In fact, Luke insists that it is still Jesus who is carrying out his ministry through the church. In Acts 1:1 when Luke writes of the former book in which he "wrote about all that Jesus began to do and to teach," what he implies is that Acts will narrate what Jesus continues to do and to teach.

This is especially clear in certain passages: it is Jesus himself who calls Paul on the road to Damascus in Acts 9. Later in that chapter Peter says, "Aeneas, Jesus Christ heals you." In Acts 16:7 Paul and his companions attempt to enter Bithynia, "but the Spirit of Jesus would not allow them." And in 18:9 Jesus himself speaks to Paul, encouraging him to have no fear. It should also be noted that Jesus had already said in Luke 21:15, "I will give you words and a wisdom that none of your opponents will be able to withstand." It is clear, of course, that in Acts Jesus is at the right hand of God, but he is active and very much in control as he directs the new movement through his Spirit. Jesus is so bound up with his church that he can tell Paul in 9:5, "I am Jesus whom you are persecuting."

Consider the following parallels or "patterns" in the ministry of Jesus and that of the early church:

(1) Luke shows Jesus praying at nearly every major event (baptism, choosing disciples, confession, transfiguration, Gethsemane, and on the cross). The early church does the same (waiting before Pentecost, choosing Matthias, Peter before going to Cornelius, sending Paul, healing, and many others).

(2) In Luke Jesus is empowered when the Holy Spirit descends upon him at his baptism. Only then does he begin his ministry of preaching and healing (3:22; see 1:35; 4:1). In Acts the apostles are told to wait until they are baptized with the Holy Spirit (1:5, 8). After the Spirit descends upon them (2:4), they also do signs and wonders and preach, just as did Jesus. All the major characters in Acts, like Jesus, are said to be filled with the Holy Spirit (Peter - 4:8; Stephen - 6:5; Paul - 13:9, and dozens of other references to the guidance of the Spirit).

(3) In Luke Jesus performs various miracles as part of his ministry. The church leaders in Acts not only perform miracles - they perform miracles which are remarkably similar to those of Jesus. For example, just as Jesus heals the mother-in-law of Peter who had a fever (Luke 4:38), Paul heals the father of Publius, who also had a fever (Acts 28:8). Just as Jesus casts out unclean spirits (Luke 4:36; 6:18, etc.), so do Peter (Acts 5:16), Philip (8:7), and Paul (16:18; 19:13). Jesus heals the lame (Luke 7:22), as do Peter and John (Acts 3:2), Philip (8:7), and Paul (14:8-10).

(4) The message of Jesus and that of the leaders in Acts is the same, emphasizing the kingdom of God (30 times in Luke; see Acts 1:3; 8:12; 14:22; 19:8; 20:25; 28:23), repentance, and forgiveness of sins. Jesus and the apostles on occasion even use the same Old Testament texts, such as Psalm 110 (Luke 20:42; Acts 2:34).

(5) Jesus suffers at the hands of his own people and the Gentiles, and so do the disciples. Of course, Jesus predicted that they would (12:11-12; 21:12-14). Jesus teaches in the synagogue at Nazareth and is rejected and almost killed. The same will happen on numerous occasions in Acts, as Paul enters synagogue after synagogue, only to be eventually rejected. Suffering is especially the lot of Paul, whose story Luke parallels in detail with that of Jesus. The journeys to Jerusalem and treatment there of both Jesus and Paul occupy the large final sections of Luke and Acts. In 18:32 Jesus announces that he "will be delivered to the Gentiles." In Acts 21:11, speaking of Paul the prophet Agabus predicts that the Jews will "deliver him into the hands of the Gentiles." Of Jesus, Luke later records that the people "all cried out together, 'Away with this man,'" and of Paul Luke writes, "for the mob of the people followed, crying, 'Away with him!'" Both Jesus and Paul face Jewish accusers, including the High Priest; both appear before Herodian princes as well as Roman procurators; and both are said to be innocent by the Roman leaders.

The Jesus/Stephen parallels are even more obvious. Both are full of the Holy Spirit; both are recipients of wisdom, grace and power; both do signs and wonders; both are led to the council, the eyes of whose members are fixed on them; both are cast outside the city; both pray that God will forgive their accusers; both commit their spirits to God; both are killed; and both are buried by devout persons.

(6) There are also many examples of the apostles obeying the directives of Jesus (Luke 6:22-23: "rejoice [when people persecute you] in that day and leap for joy"- see Acts 5:41; Luke 9:5: "shake the dust off your feet . . . as a testimony against them"- see Acts 13:51; 18:6). In fact, the entire plan of Acts was commanded by the risen Jesus in Acts 1:8, where he says, "You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."

One of the most important areas in which the church in Acts carries out the teaching of Jesus is that related to wealth and poverty. In Luke as in no other Gospel Jesus encourages the sharing of possessions and condemns the greedy and selfish. Many of these stories and sayings appear only in Luke: Zacchaeus; the rich man and Lazarus; "blessed are you poor;" the parables about inviting the poor, lame, maimed, and blind; the dishonest steward; and the command to all of the disciples, "sell your possessions and give alms." It is not surprising, then, that Acts contains many examples, both positive and negative, of the use of possessions in the early church: the selling of possessions for the needy in chapters 2 and 4; the generosity of Barnabas, Dorcas, Paul, and the Antioch church; and the negative examples of Ananias and Sapphira, Simon the Sorcerer, Felix, and Judas (who bought a field with his money (1:18), over against Barnabas, who sold a field in Acts 4:36).

Having argued this case, it would be a mistake to suggest that Luke had no notion of the church of his day being like the church which he writes about - he surely did. But the goal is not to replicate the church of the earliest decades; it is rather to be like Jesus, and the picture of a church that looked like Jesus could only further that goal. The intent may be very much like that of Paul, who tells the churches, "Imitate me as I imitate Christ." Paul knows the advantage of giving his readers an example which is easily grasped and will lead them toward the goal. Yet he also knows quite well that he has not yet reached the goal (Phil 3:12-13), and he never makes the imitation of himself the primary goal. Luke seems to have the same intent in Acts: the early church is well worthy of imitation, insofar as its members imitate Christ.

This commentary will be written from this perspective. The best commentary on Acts is the Gospel of Luke. And conversely, Luke has made clear what Jesus' statements mean in a later generation. Therefore, to read Acts is to read an inspired commentary on the Gospel of Luke. We will refer to Luke's two-volume work as "Luke-Acts."

HISTORY AND THEOLOGY

Luke has been accused often of being careless as a historian, at least by modern standards. His treatment of the census under Quirinius (Luke 2), the rebellion under Theudas (Acts 5), and several other matters have led many to argue that Luke is a better theologian than historian. While the present commentary cannot look in detail at these matters (there will be brief comments in the appropriate sections), one should keep in mind several things. First, there are many matters about which we will never have enough information to make a final judgment. However, the silence of extrabiblical sources should never be taken as proof that an event never occurred. Secondly, each passage must be evaluated independently. The number of cases in which Luke is clearly out of step with other ancient sources is very small, and those sources always had their own agenda, just as did Luke. Thirdly, most would concede that Luke proves to be accurate when there is sufficient evidence with which to compare his writing. Luke has obviously gone to great lengths in order to have accurate information on John the Baptist and on rulers in Judea and Galilee. Considering the large number of events and people in his narrative, the surprising thing is that there are not more alleged historical inaccuracies. There can be little doubt that Luke went to much trouble to ensure accuracy. Luke is both historian and theologian.

SOURCES

Luke got his information from various sources, as he tells us in 1:1-4. However, we do not know for certain the identity of any of these. Most scholars think that Luke (and Matthew) are somehow dependent on the Gospel of Mark. I have made no such assumption in this commentary. While there is undoubtedly some advantage in knowing any writer's sources, there is no final proof for any theory regarding the relationships between the Gospels. I have, however, made two assumptions about Luke's Gospel. First, I believe it to be inspired and thus completely reliable. Second, I believe that Luke had a great deal of information about Jesus from which to choose and that we gain a great deal by simply comparing what Luke wrote to what other Gospel writers wrote. In other words, Luke has selected and adapted his material, and while we do not have access to all the information he had at his disposal, we will learn a great deal through a comparative reading.

THEMES

There may be no clearer insight into Luke's purpose than that gained by examining those themes which recur with some frequency in Luke-Acts. Narrative writers express what their readers need most by returning to a point again and again. When looked at from this perspective, Luke has many concerns. It is clear that he has much to tell his readers, and there can be no more effective way for them to hear it than from the lips of Jesus. The following list is far from exhaustive, but it at least will steer the reader into some of those areas which apparently were close to Luke's heart. The following topics receive special attention in the commentary at the place where Luke first mentions them (see p. 11 for page numbers). They are listed here in order to give the reader a preview of some of Luke's major themes and in order to show the reader where to look in the commentary for more information.

Anti-Semitism Parables Baptism Pharisees Destruction of Jerusalem Poor and Rich and End of Time Prayer Forgiveness and Grace Prophet Theme Fulfillment of Scripture Repentance Holy Spirit Sadducees Kingdom of God Samaritans Law Son of Man Messiah Table Fellowship Miracles and Sign-Seeking Tax Collectors Outcasts and Untouchables Women

A FINAL WORD ABOUT

INTRODUCTORY QUESTIONS

Traditional introductory questions are being given less attention today than they were a generation ago. The reason is twofold. First, it is very difficult to give "sure" answers to many questions of introduction. The evidence is often insufficient to offer more than probabilities, and what is "probable" is evaluated differently by every scholar. Second, the interpretation of many New Testament works and especially the Gospels is not significantly aided by having answers to most of these questions. For example, knowing that the author of Luke was the companion of Paul does not change the understanding of any passage in the Gospel. Similarly, knowing the date aids interpretation very little. The following commentary does not assume sure answers to any of these questions for its interpretation.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PRIMARY SOURCES

Charlesworth, James H., ed. The Old Testament Pseudepigrapha , 2 vols. Garden City, NY: Doubleday & Co., 1983, 1985.

Danby, Herbert. The Mishnah . Trans. from the Hebrew with Introductory and Brief Explanatory Notes. London: Oxford University Press, 1933.

Epstein, I., ed. The Babylonian Talmud . London: Soncino Press, 1935-48.

Freedman, H., and Maurice Simon, eds. Midrash Rabbah . London: Soncino Press, 1939-.

Loeb Classical Library. Cambridge, MA: Harvard University Press; London: Heinemann.

Martínez, Florentino García. The Dead Sea Scrolls Translated: The Qumran Texts in English . Trans. Wilfred G.E. Watson. Leiden and New York: E.J. Brill, 1994.

SECONDARY SOURCES

Bock, Darrell. Luke . Baker Exegetical Commentary on the New Testament. 2 vols. Grand Rapids: Eerdmans, 1995-96.

Craddock, Fred B. Luke . Interpretation. Louisville: John Knox, 1990.

Danker, F.W. Luke . Proclamation Commentaries, 2nd ed. Philadelphia: Fortress, 1987.

Ellis, E.E. The Gospel of Luke . New Century Bible, 2nd ed. Grand Rapids: Eerdmans, 1974.

Evans, Craig A. Luke . New International Biblical Commentary. Peabody, MA: Hendrickson, 1990.

Fitzmyer, Joseph A. The Gospel according to Luke . Anchor Bible 28, 28A. 2 vols. Garden City, NY: Doubleday, 1981, 1985.

Green, Joel B., and Scot McKnight, eds. Dictionary of Jesus and the Gospels . Downers Grove, IL: InterVarsity, 1992.

Jervell, Jacob. Luke and the People of God . Minneapolis: Augsburg, 1972.

Johnson, Luke T. The Gospel of Luke . Sacra Pagina 3. Collegeville, MN: Liturgical Press, 1991.

Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text . The New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1978.

. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Morris, Leon. Luke . Revised edition. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

Nolland, John. Luke . Word Biblical Commentary, vols. 35A, 35B, 35C. Dallas: Word Books, 1989, 1993.

O'Toole, Robert F. The Unity of Luke's Theology: An Analysis of Luke-Acts . Good News Studies 9. Wilmington, DE: Michael Glazier, 1984.

Stein, Robert H. Luke . The New American Commentary 24. Nashville: Broadman, 1992.

Tannehill, Robert C. The Narrative Unity of Luke-Acts: A Literary Interpretation . Vol. I: The Gospel According to Luke. Philadelphia: Fortress, 1986.

Tiede, David L. Luke . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1988.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

DJG Dictionary of Jesus and the Gospels

LXX Septuagint (Greek translation of the Old Testament)

NIV New International Version

NRSV New Revised Standard Version

RSV Revised Standard Version

Main Biblical Manuscript Texts:

Codex Sinaiticus (4th century A.D.)

A Codex Alexandrinus (5th century A.D.)

B Codex Vaticanus (4th century A.D.)

D Codex Bezae (5th-6th century A.D.)

⁶⁹ Papyrus 69 (3rd century A.D.)

⁷⁵ Papyrus 75 (early 3rd century A.D.)

-College Press New Testament Commentary: with the NIV

College: Luke (Outline)

OUTLINE

There is general agreement among serious students of Luke's Gospel regarding its structure.

I. Prologue Luke 1:1-4

II. Infancy Narrative 1:5-2:52

III. The Preparation for Jesus' Ministry 3:1-4:13

IV. Jesus' Ministry in Galilee 4:14-9:50

V. Jesus' Journey to Jerusalem 9:51-19:27

VI. Jesus' Ministry in Jerusalem 19:28-21:38

VII. Jesus' Suffering and Death 22:1-23:56

VIII. Jesus' Resurrection and Ascension 24:1-53

(The Book of Acts)

IX. From Easter to Pentecost (Acts 1)

X. From Jerusalem to Samaria (Acts 2-9)

XI. From Judea to Rome (Acts 10-28)

Those who are familiar with the other Gospels notice immediately several similarities and differences. Like Matthew, Luke begins with birth stories (although Luke's are very different than Matthew's). Like Matthew and Mark, Luke includes Jesus' temptation and baptism and has a large section in which Jesus teaches and heals in Galilee. And like all three other Gospels, Luke has Jesus go to Jerusalem for the final week and ends the Gospel with the trial, suffering, death, and resurrection of Jesus.

What is most distinctive about the Gospel of Luke, however, is section V in the above outline, the journey to Jerusalem. It is the largest section in Luke's Gospel and contains a great number of stories found only in Luke. Luke uses this long journey to Jerusalem primarily to teach what it means to be a disciple of Jesus. It means doing what Jesus does: teaching, healing, serving, suffering, and dying to self. In other words, it means following Jesus - all the way to Jerusalem.

Finally, the greatest difference between Luke's writing and that of Matthew, Mark, and John is that Luke continues the story. The book of Acts tells how Jesus continues to teach and heal as he leads the growing kingdom throughout the Mediterranean world.

DETAILED OUTLINE

(Episode Titles Based on NIV Headings)

I. Prologue Luke - 1:1-4

II. Infancy Narrative - 1:5-2:52

A. The Birth of John the Baptist Foretold - 1:5-25

B. The Birth of Jesus Foretold - 1:26-38

C. Mary Visits Elizabeth - 1:39-45

D. Mary's Song - 1:46-56

E. The Birth of John the Baptist - 1:57-66

F. Zechariah's Song - 1:67-80

G. The Birth of Jesus - 2:1-7

H. The Shepherds and the Angels - 2:8-20

I. Jesus Presented in the Temple - 2:21-40

J. The Boy Jesus at the Temple - 2:41-52

III. The Preparation for Jesus' Ministry - 3:1-4:13

A. John the Baptist Prepares the Way - 3:1-20

B. The Baptism and Genealogy of Jesus - 3:21-38

C. The Temptation of Jesus - 4:1-13

IV. Jesus' Ministry in Galilee - 4:14-9:50

A. Jesus Rejected at Nazareth - 4:14-30

B. Jesus' Ministry in Capernaum - 4:31-44

1. Jesus Drives Out an Evil Spirit - 4:31-37

2. Jesus Heals Many - 4:38-44

C. The Calling of the First Disciples - 5:1-11

D. The Man with Leprosy - 5:12-16

E. The Beginning of Conflict - 5:17-6:11

1. Jesus Heals a Paralytic - 5:17-26

2. The Calling of Levi - 5:27-32

3. Jesus Questioned About Fasting - 5:33-39

4. Lord of the Sabbath - 6:1-11

F. The Sermon on the Plain - 6:12-49

1. The Twelve Apostles - 6:12-16

2. Blessings and Woes - 6:17-26

3. Love for Enemies - 6:27-36

4. Judging Others - 6:37-42

5. A Tree and Its Fruit - 6:43-45

6. The Wise and Foolish Builders - 6:46-49

G. Jesus the Prophet - 7:1-50

1. The Faith of the Centurion - 7:1-10

2. Jesus Raises a Widow's Son - 7:11-17

3. Jesus and John the Baptist - 7:18-35

4. Jesus Anointed by a Sinful Woman - 7:36-50

H. Jesus Teaches in Parables - 8:1-21

1. The Parable of the Sower - 8:1-15

2. A Lamp on a Stand - 8:16-18

3. Jesus' Mother and Brothers - 8:19-21

I. Jesus Shows His Divine Power - 8:22-56

1. Jesus Calms a Storm - 8:22-25

2. The Healing of a Demoniac - 8:26-39

3. A Dead Girl and a Sick Woman - 8:40-56

J. Jesus and His Apostles - 9:1-50

1. Jesus Sends Out the Twelve - 9:1-6

2. Jesus Feeds the Five Thousand - 9:7-17

3. Peter's Confession of Christ - 9:18-27

4. The Transfiguration - 9:28-36

5. The Healing of a Boy with a Demon - 9:37-45

6. Who Will Be the Greatest? - 9:46-50

V. Jesus' Journey to Jerusalem - 9:51-19:27

A. Jesus Faces Toward Jerusalem - 9:51-13:21

1. Samaritan Opposition - 9:51-56

2. The Cost of Following Jesus - 9:57-62

3. Jesus Sends Out the Seventy-Two - 10:1-24

4. The Parable of the Good Samaritan - 10:25-37

5. At the Home of Mary and Martha - 10:38-42

6. Jesus' Teaching on Prayer - 11:1-13

7. Jesus and Beelzebub - 11:14-28

8. The Sign of Jonah - 11:29-32

9. The Lamp of the Body - 11:33-36

10. Six Woes - 11:37-54

11. Warnings and Encouragements - 12:1-12

12. The Parable of the Rich Fool - 12:13-21

13. Do Not Worry - 12:22-34

14. Watchfulness - 12:35-48

15. Not Peace but Division - 12:49-53

16. Interpreting the Times - 12:54-59

17. Repent or Perish - 13:1-9

18. A Crippled Woman Healed - 13:10-17

19. Parables of Mustard Seed and Yeast - 13:18-21

B. Jesus Journeys Toward Jerusalem - 13:22-17:10

1. The Narrow Door - 13:22-30

2. Jesus' Sorrow for Jerusalem - 13:31-35

3. Jesus at a Pharisee's House - 14:1-14

4. The Parable of the Great Banquet - 14:15-24

5. The Cost of Being a Disciple - 14:25-35

6. The Parable of the Lost Sheep - 15:1-7

7. The Parable of the Lost Coin - 15:8-10

8. The Parable of the Lost Son - 15:11-32

9. The Parable of the Shrewd Manager - 16:1-15

10. Teachings on the Law and Divorce - 16:16-18

11. The Rich Man and Lazarus - 16:19-31

12. Sin, Faith, Duty - 17:1-10

C. Jesus Approaches Jerusalem - 17:11-19:27

1. Ten Healed of Leprosy - 17:11-19

2. The Coming of the Kingdom of God - 17:20-37

3. The Parable of the Persistent Widow - 18:1-8

4. The Parable of the Pharisee and the Tax Collector - 18:9-14

5. The Little Children and Jesus - 18:15-17

6. The Rich Ruler - 18:18-30

7. Jesus Again Predicts His Death - 18:31-34

8. A Blind Beggar Receives His Sight - 18:35-43

9. Zacchaeus the Tax Collector - 19:1-10

10. The Parable of the Ten Minas - 19:11-27

VI. Jesus' Ministry in Jerusalem - 19:28-21:38

A. The Triumphal Entry - 19:28-34

B. Jesus at the Temple - 19:45-48

C. The Authority of Jesus Questioned - 20:1-8

D. The Parable of the Tenants - 20:9-19

E. Paying Taxes to Caesar - 20:20-26

F. The Resurrection and Marriage - 20:27-40

G. Whose Son Is the Christ? - 20:41-47

H. The Widow's Offering - 21:1-4

I. Signs of the End of the Age - 21:5-38

VII. Jesus' Suffering and Death - 22:1-23:56

A. Judas Agrees to Betray Jesus - 22:1-6

B. The Last Supper - 22:7-38

C. Jesus Prays on the Mount of Olives - 22:39-46

D. Jesus Arrested - 22:47-53

E. Peter Disowns Jesus - 22:54-62

F. The Guards Mock Jesus - 22:63-65

G. Jesus Before Pilate and Herod - 22:66-23:25

H. The Crucifixion - 23:26-43

I. Jesus' Death - 23:44-49

J. Jesus' Burial - 23:50-56

VIII. Jesus' Resurrection and Ascension - 24:1-53

A. The Resurrection - 24:1-12

B. On the Road to Emmaus - 24:13-35

C. Jesus Appears to the Disciples - 24:36-49

D. The Ascension - 24:50-53

-College Press New Testament Commentary: with the NIV

Lapide: Luke (Book Introduction)

S. LUKE'S GOSPEL

Third Edition

JOHN HODGES,

AGAR STREET, CHARING CROSS, LONDON.

1892.

INTRODUCTION.

——o——

THE Holy Gospel of Jesus Christ, according to S. Luke , that is, the Holy Evangelical History of the words and acts of Jesus, as described by S. Luke. The Arabic says, "In the name of the Father, Son, and Holy Ghost, one God, the Gospel of the Excellent Father, Luke the Evangelist, the laying open of the glorious Gospel." The Syraic, "In the name of the Lord and our God, we Jeschua Mescicho, sign the Gospel, the holy message of Luke the Evangelist, which he spoke and proclaimed in Greek, in Alexandria." From this diversity, it is clear that the above title or inscription was prefixed to the Gospel, not by S. Luke himself, but by the Church which, in like manner, inscribed one Gospel "According to S. Matthew," one "According to S. John," and another "According to S. Mark." Nay, as regards the faith of the future, this title would have been added to no purpose by S. Luke himself, unless the Church had declared his Gospel to be genuine and not supposititious, and had handed it down as such. This speaks for Tradition against the heretics, for why is the Gospel, bearing the name of S. Luke, to be received as truly his, whilst that with the title of "Matthew and Thomas" is not to be considered theirs? Or again, why is the Gospel of S. Luke more canonical than that of Apelles or Basilides? No other reason can be given but the proof, declaration, and tradition of the Church. For we accept it, not because it is written in the sacred books, but because it has been so handed down by the Church. For instance, we believe this to be the Gospel of S. Luke and canonical, not because he wrote it, but because the Church so delivers and teaches. For although its own authority pertains to this Gospel, as to the others, yet this authority would not be plain to us, but for the declaration of the Church. The same is, a pari , to be said of the sense of Scripture. For the true sense of Scripture is not what appears to you or me, for this would be uncertain and doubtful, for Calvin affirms one sense to be the true one, Luther another, and others another, but that which is taught and received by the Church, whose office it is to deliver as well what is the true Scripture as what is its true meaning. For Holy Scripture consists not in the bark (cortice) of letters or words, but in their genuine meaning. So the Fourth Session of the Council of Trent, and the Fathers everywhere, especially Tertullian (B. iv. cap. 5 against Marcion). See what I have said on S. Matthew i. 1.

Observe: I. S. Matthew was the first in order of the Evangelists. He wrote in Hebrew to the Jews in Judæa. S. Mark was the second. He wrote in Greek and Latin to the Romans in Italy; then S. Luke wrote to the Greeks in Greek; and S. John last of all, also in Greek; but S. Luke wrote the more elegantly, because he was the more perfect master of Greek. Hear S. Jerome (Ep. 84 to Paulinus): "Matthew, Mark, Luke, and John, the quadriga of the Lord, and true Cherubim (which is interpreted, the 'multitude of knowledge'), through their whole body they are 'full of eyes,' sparks shine from them, lightnings flash forth, their feet are 'straight,' and point upwards, their backs are winged, and they fly hither and thither. They hold themselves mutually one with another, and are 'enfolded' with one another, and are rolled together, like a wheel, and they go wherever the influence of the Holy Spirit directs them." See Ezekiel i. 9, x. 12; Revelation iv. 6-8.

Moreover, among the faces or forms of the four Cherubim, the third, that of the ox, is ascribed to S. Luke, as well because he begins from the priesthood of Zachariah, whose chief sacrifice was an ox, as because he underwent the labours of an ox in the Gospel, and bore about continually in his own body the mortification of the Cross for the honour of the name of Christ, as the Church sings of him. See what has been said on Revelation iv. 7, and Ezekiel i. 10.

II. S. Luke wrote his Gospel against certain gaping, ignorant, perhaps even false Evangelists, who had written, in Syria or Greece, an imperfect, it may be a lying Gospel, as S. Luke himself signifies in the beginning of his work. So say Origen, S. Ambrose, Theophylact, and S. Epiphanius ( Her . l. i), who, however, when he adds that S. Luke wrote against Cerinthus and Meritus, does not seem to speak correctly. For these two, and especially Basilides, were later than S. Luke, as is clear from Eusebius (Hist. B. iii. ch. 32). Theophylact and Bede think, with more truth, that S. Luke wrote against the Apocryphal Gospels of others, such as pass under the names of "Thomas, Matthew, and the Twelve Apostles."

III. S. Luke was not one of the seventy-two disciples of Christ, as Euthymius and S. Gregory in his preface on Job, chap. i. think, on the authority of Origen; for S. Luke never saw Christ in the flesh, but he wrote what he had heard of Him from the Apostles, as he says himself, i. 2. Hence the Fathers call S. Luke "the disciple of the Apostles," and S. Paul mentions him by name, as his "fellow-labourer." So S. Jerome, on the 65th chapter of Isaiah, and preface to S. Matthew; where he says, "The third" (evangelist) is Luke the physician, by nation a Syrian, of Antioch, whose praise is in the Gospel (2 Cor. viii. 18 and 22), who himself was a disciple of S. Paul. He wrote his Gospel in the neighbourhood of Achaia and Bœotia, relating some things from the beginning, as he says himself, and describing rather what he heard than what he saw. St. Irenæus says the same, i. 20; Theodoret, on the Lives of the holy Fathers; Baronius, and others. Tertullian, also (Book iv. against Marcion, chap. 5), thinks this Gospel not so much S. Luke's as S. Paul's, because S. Luke wrote from the dictation of S. Paul, as S. Mark from that of S. Peter. For he says, "what S. Mark wrote may be ascribed to S. Peter, whose interpreter S. Mark was. And so the Gospel of S. Luke is generally given to S. Paul, for the productions of the disciples began to be ascribed to the masters."

S. Jerome also states that "S. Luke, in the Gospel and Acts, performed the duties of a physician of souls, as he had before done of bodies" (Ep. 103 to Paulinus); and again (in that to Philom). "Luke the physician left in his Gospel, and the book of the Acts of the Apostles to the Churches, how the Apostles from fishers of fish became fishers of men, and from the bodies of men became concerned with their souls, whose Gospel, as often as it is read in the churches, fails not of its medicine."

IV. Baronius thinks that S. Luke wrote in the companionship of S. Paul, anno 58, because S. Jerome says that he wrote his Gospel that year in Achaia and Bœotia, where S. Paul was. Others, however, are of opinion that S. Luke wrote earlier, as we must certainly admit, if we agree with S. Jerome ( Lib. de Scrip. Eccl. in Luc. ), Tertullian (Book iv. against Marcion, c. 5), Primasius, Anselm, and others, on 2 Cor. viii 18, that by, "the brother whose praise is in the Gospel" S. Paul meant S. Luke—as S. Ignatius, his fellow-citizen and contemporary, plainly asserts in his letter to the Ephesians: "As Luke bears witness, whose praise is in the Gospel." For the Second Epistle of S. Paul to the Corinthians was written in the year 58, so that if the praise of S. Luke was in the Gospel at that time, we must necessarily say that it (the Gospel) had been published previously. Hence Euthymius, and Theophylact in his Preface to S. Luke, say that he wrote fifteen years after the ascension of Christ, that is, about the year 49. But S. Luke had not then joined S. Paul, for he came to him in the Troad in the year 51, as Baronius rightly concludes from Acts xvi. 10. It appears, therefore, that S. Luke wrote subsequently to the year 51, but some years before 58, for, as S. Paul says, in that year he was well known and celebrated.

V.  S. Luke, after he had joined S. Paul, passed some time away from him, having been sent by him to other places (as I have shown on Acts xvi. 10), until S. Paul, when he had passed through other countries, came to Greece, thence to Syria, and so to Rome. Acts xx. 3, 4. For S. Paul, with other companions of his voyage, who are named in that verse, took S. Luke also, as S Luke himself states, verses 5, 15. From that time S. Luke became the "diligent" companion of S. Paul, even up to the time of S. Paul's first imprisonment, which was in the second year of Nero, when S. Luke finished the Acts of the Apostles, and, especially, those of S. Paul. Then, as S. Epiphanius says, S. Luke left S. Paul in prison, and went into Dalmatia, Gaul, Italy, and Macedonia, and preached the gospel everywhere till he came to Patara, a city of Achaia, where, in his eighty-fourth year, he was crowned with a glorious martyrdom in the year of Christ 61, the fifth of Nero, and the seventeenth of the session of S. Peter at Rome. So Baronius says, from S. Gregory Nazianzen, Paulinus, Gaudentius, Glyca, Nicephorus and others.

Lastly, who S. Luke was—of what rank and ability, I have described at length in the Book of Acts, where I have said that he appears to be the same as Lucius, whom S. Paul calls his kinsman, Rom xvi. 21. But he seems different to Lucius of Cyrene, mentioned in Acts xiii. 3. For S. Luke was of Antioch, not Cyrene. Again, the Roman Martyrology, on April 22, says that Lucius was among the first disciples of Christ, which cannot be said of S. Luke.

VI. The reason of S. Luke's having written a Gospel after SS. Matthew and Mark, was twofold. 1. To confute the false gospels that were then being published in Syria and Greece, as I have said before. 2. To write at length those words and acts of Christ which had been passed over by the other Evangelists, and especially His Infancy and Childhood, the Annunciation of His forerunner John the Baptist, His Conception, Nativity, Presentation in the Temple, Presence among the Doctors, the Conversion of St. Mary Magdalene, Zacchæus, the thief on the cross, the appearance to the two Disciples at Emmaus, the Parables of the Pharisee and Publican, the Good Samaritan, the Strayed Sheep, the Lost Piece of Money, the Prodigal Son, Lazarus and the Rich Glutton, and others; which show the mercy and pity of Christ to sinners and the miserable. See S. Irenæus, iii. 4, who recounts each. S. Luke also relates, more fully than the others, the Passion, Resurrection, and Ascension.

Lastly, S. Peter Damianus, in his Sermon on S. Matthew, says, "S. Luke observes the proper method and order when he describes the priestly stock of the Lord and His Person, and, with this object and intent, proceeds to describe at length every part of the Temple and the priests, to the end of the history. For, as the Mediator between God and man in His human nature, He pleased to be King and Priest in one, that through His kingly power He might rule, and, by His office of Priest, atone for us. These two "Personæ" of Christ are especially praised by the Fathers, for to Him principally and by singular prerogative God gave the seat of His Father David, that there might be no end of His Kingdom, and that He might be a Priest for ever, after the order of Melchisedek."

S. Anselm again, on Colos. iv., gives two reasons why S. Luke, more than the others, should speak of the mercy of Christ. 1. S. Luke was a physician of bodies; then, when he turned to Christ, he was made a physician of souls. Hence he speaks, more than the other Evangelists, of the mercies of the Redeemer, by which the weaknesses of sins are driven away. 2. In Christ, he describes the person of a Priest, making intercession for the sins of the whole world

Lastly, our own John de la Haye, in his Oparat. Evangel. chap. 68, recounts the twenty-five privileges granted to S. Luke, where, among other things, from S. Jerome, Bede, and Ado, he says that S. Luke never committed mortal sin, but passed a strict life of continual mortification; that he also preserved his virginity to the end, and was therefore beloved by the Blessed Virgin especially and before all others.

S. Ambrose and Titus of Bostra have commented especially on S. Luke. And Tertullian, in his whole work against Marcion (who had declared the Gospel of S. Luke, though adulterated, to be his own), treats of and explains many passages of this Gospel. Cardinal Toletus, also, wrote at length, and with exactness, on the first twelve chapters.