Verses 1-42
Chapter 10
10:1-16 After these
things the Lord appointed other seventy men and sent them out in twos
ahead of him into every town and place where he intended to go. "The
harvest is great," he said to them, "but the workers are few. Pray then
the Lord of the harvest to send out workers for the harvest. Go! Look
you--I am sending you out as sheep in the midst of wolves. Do not take a
purse or a wallet or sandals. Greet no one on the road. Into whatever
house you go, say first of all, 'Peace to this house!' If it is a son of
peace who lives there your peace will remain upon it; but if not it
will return to you. Remain in the same house eating and drinking
whatever they give you; for the workman deserves his pay. Do not go from
house to house. If you go into any town and they receive you, eat what
is put before you. Heal those in it who are ill, and keep saying to
them, 'The kingdom of God has come near you!' If you go into any town
and they do not receive you, go out into its streets and say, 'The very
dust which clings to our feet from this town, we wipe off against you.
But realize this--the kingdom of God has come near you!' I tell you,
things will be easier for Sodom in that day than for that town. Woe to
you Chorazin! Woe to you Bethsaida! For if the mighty works which have
been done in you had been done in Tyre and Sidon, they would long ago
have sat in dust and ashes and repented. But at the judgment things will
be easier for Tyre and Sidon than for you. And you Capernaum--will you
be exalted to heaven? You will be cast down to hell. He who listens to
you, listens to me; and he who sets no value on you, sets no value on
me; and he who sets no value on me, sets no value on him that sent me."
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 (Numbers 11:16-17; Numbers 11:24-25).
(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.
(c) 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 John 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 2 Kings 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.
10:17-20 The Seventy
returned with joy. "Lord," they said, "at your name the demons are
subject to us." He said to them, "I saw Satan fall like lightning from
Heaven. Look you--I have given you authority to walk upon snakes and
scorpions and over all the power of the Enemy. Nothing will hurt you.
But do not rejoice in this--that the spirits are subject to you; but
rejoice that your names are written in heaven."
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.
10:21-24 At that time
Jesus rejoiced in the Holy Spirit. "I thank you, O Father, Lord of
Heaven and earth," he said, "that you have hidden these things from the
wise and clever and that you have revealed them to babes. Yes, O Father,
for so it was your good pleasure in your sight. AH things have been
handed over 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 he to
whom the Son wishes to reveal him." He turned to his disciples when they
were in private and said, "Happy are the eyes which see the things
which you are seeing for I tell you that many prophets and kings desired
to see the things that you are seeing and did not see them, and to hear
the things that you are hearing and did not hear them."
There are three great thoughts in this passage.
(i) Luke 10:21
tells 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) Luke 10:22
tells of the unique relationship between Jesus and God. This is what
the Fourth Gospel means when it says, "The Word became flesh" (John 1:14), or when it makes Jesus say, "I and the Father are one," or, "He who has seen me has seen the Father" (John 10:30; John 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) Luke 10:23-24
tell 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 Matthew 2:15; Matthew 2:17; Matthew 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.
10:25-37 Look you--an
expert in the law stood up and asked Jesus a test question. "Teacher,"
he said, "What is it I am to do to become the possessor of eternal
life?" He said to him, "What stands written in the law? How do you
read?" He answered, "You must love the Lord your God with your whole
heart, and with your whole mind, and your neighbour as yourself." "Your
answer is correct," said Jesus. But he, wishing to put himself in the
right, said to Jesus, "And who is my neighbour?" Jesus answered, "There
was a man who went down from Jerusalem to Jericho. He fell amongst
brigands who stripped him and laid blows upon him, and went away and
left him half-dead. Now, by chance, a priest came down by that road. He
looked at him and passed by on the other side. In the same way when a
Levite came to the place he looked at him and passed by on the other
side. A Samaritan who was on the road came to where he was. He looked at
him and was moved to the depths of his being with pity. So he came up
to him and bound up his wounds, pouring in wine and oil; and he put him
on his own beast and brought him to an inn and cared for him. On the
next day he put down 10p and gave it to the innkeeper. 'Look after him,'
he said, 'and whatever more you are out of pocket, when I come back
this way, I'll square up with you in full.' Which of these three, do you
think, was neighbour to the man who fell into the hands of brigands?"
He said, "He who showed mercy on him." "Go," said Jesus to him, "and do
likewise."
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 (Numbers 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.
(c) 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 John 8:48
the 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--Exodus 13:1-10; Exodus 13:11-16; Deuteronomy 6:4-9; Deuteronomy 11:13-20. "You will love the Lord your God" is from Deuteronomy 6:4 and Deuteronomy 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 Leviticus 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."
10:38-42 As they
journeyed, Jesus entered into a village. A woman called Martha received
him into her house. She had a sister called Mary, and she sat at Jesus'
feet and kept listening to his word. Martha was worried about much
serving. She stood over them and said, "Lord, don't you care that my
sister has left me alone to do the serving? Tell her to give me a hand."
"Martha, Martha," the Lord answered her, "you are worried and troubled
about many things. Only one thing is necessary. Mary has chosen the
better part, and it is not going to be taken away from her."
It would be hard to find more vivid character drawing in greater economy of words than we find in these verses.
(i) They show us the clash of temperaments. We have never
allowed enough for the place of temperament in religion. Some people are
naturally dynamos of activity; others are naturally quiet. It is hard
for the active person to understand the person who sits and
contemplates. And the person who is devoted to quiet times and
meditation is apt to look down on the person who would rather be active.
There is no right or wrong in this. God did not make everyone alike. One person may pray,
"Lord of all pots and pans and things,
Since I've no time to be
A saint by doing lovely things,
Or watching late with thee,
Or dreaming in the dawnlight,
Or storming heaven's gates,
Make me a saint by getting meals
And washing up the plates."
Another may sit with folded hands and mind intense to think and
pray. Both are serving God. God needs his Marys and his Marthas, too.
(ii) These verses show us something more--they show us the wrong
type of kindness. Think where Jesus was going when this happened. He
was on his way to Jerusalem--to die. His whole being was taken up with
the intensity of the inner battle to bend his will to the will of God.
When Jesus came to that home in Bethany it was a great day; and Martha
was eager to celebrate it by laying on the best the house could give. So
she rushed and fussed and cooked; and that was precisely what Jesus did
not want. All he wanted was quiet. With the cross before him and with
the inner tension in his heart, he had turned aside to Bethany to find
an oasis of calm away from the demanding crowds if only for an hour or
two; and that is what Mary gave him and what Martha, in her kindness,
did her best to destroy. "One thing is necessary"--quite possibly this
means, "I don't want a big spread; one course, the simplest meal is all I
want." It was simply that Mary understood and that Martha did not.
Here is one of the great difficulties in life. So often we want
to be kind to people--but we want to be kind to them in our way; and
should it happen that our way is not the necessary way, we sometimes
take offence and think that we are not appreciated. If we are trying to
be kind the first necessity is to try to see into the heart of the
person we desire to help--and then to forget all our own plans and to
think only of what he or she needs. Jesus loved Martha and Martha loved
him, but when Martha set out to be kind, it had to be her way of being
kind which was really being unkind to him whose heart cried out for
quiet. Jesus loved Mary and Mary loved him, and Mary understood.
-Barclay's Daily Study Bible (NT)