Luke Chapter 10
The Sending of the Seventy (Luke 10:1–3)
Scripture Text (NKJV):
“After these things the Lord appointed seventy others also, and sent them two by two before His face into every city and place where He Himself was about to go. Then He said to them, ‘The harvest truly is great, but the laborers are few; therefore pray the Lord of the harvest to send out laborers into His harvest. Go your way; behold, I send you out as lambs among wolves.’” (Luke 10:1–3)
A. Instructing the Seventy Disciples at Their Departure
1. Seventy Disciples are Appointed and Sent Out
“After these things the Lord appointed seventy others also, and sent them two by two before His face into every city and place where He Himself was about to go.” (Luke 10:1)
Jesus recognized that His time before the crucifixion was growing short, yet there were many villages that had not yet heard His message. To meet this need, He appointed seventy disciples beyond the original twelve to serve as His forerunners, preparing the hearts of the people in the places He Himself would soon visit. This reveals both Christ’s strategy in ministry and His urgency in ensuring the message of the kingdom was proclaimed widely.
This reminds us that Jesus had a larger circle of disciples beyond the twelve apostles. Out of this wider group, He chose seventy men to represent Him in this special mission.
The number seventy is significant and may symbolize several connections:
It may simply have been the most practical number for effective deployment.
It recalls the seventy elders who accompanied Moses on Mount Sinai and saw the glory of God (Exodus 24:1, 9). These disciples, likewise, would see the power of God at work as they represented Christ.
It may reflect the seventy members of the Sanhedrin, suggesting that Jesus was forming a new order of leadership rooted in His kingdom rather than in Jewish legalism.
It could also echo the seventy translators of the Hebrew Bible into Greek (the Septuagint), symbolizing their role in “translating” the truth of God’s kingdom into daily life for the people.
It is worth noting that these men remain unnamed in Scripture, which serves as a reminder that God values faithful service regardless of public recognition. As one commentator noted, it is better to be one of the unnamed seventy who faithfully served, than among the twelve where one was a Judas.
“And sent them two by two before His face…” (Luke 10:1)
The Lord’s instruction to send them in pairs underscores the importance of unity and encouragement in ministry. Ecclesiastes 4:9–10 states, “Two are better than one, because they have a good reward for their labor. For if they fall, one will lift up his companion.” In addition, sending them in pairs ensured that the testimony was confirmed by two witnesses, as required by the law (Deuteronomy 19:15). Beyond practical support, this companionship symbolized the unity and concord that ought to mark the ministry of the gospel.
“…into every city and place where He Himself was about to go.” (Luke 10:1)
These men were not acting independently, but preparing the way for Christ Himself. Their preaching and healing would stir expectation, softening hearts so that when Jesus arrived, His message would be more readily received. This principle still applies today: every faithful witness serves to prepare hearts for the greater work that only Christ Himself can do.
2. The Urgency of the Harvest
“Then He said to them, ‘The harvest truly is great, but the laborers are few…’” (Luke 10:2)
Jesus described the vastness of human need with the imagery of a great harvest field. Humanity’s spiritual hunger was like ripe grain ready to be gathered, yet there were too few laborers willing to work in the field. This was not the first time Jesus used this metaphor. Earlier, He told His disciples, “The harvest truly is plentiful, but the laborers are few. Therefore pray the Lord of the harvest to send out laborers into His harvest.” (Matthew 9:37–38). This reveals that Jesus consistently impressed upon His followers the urgency of the task and the necessity of more workers.
The image of the harvest conveys both opportunity and responsibility. A field left unharvested will spoil, and likewise, opportunities to reach souls can be lost if the laborers do not act. This reminds believers of the shortness of time and the urgency of obedience. The work of the gospel is not for the idle, but for those willing to labor.
3. Prayer for Laborers
“…therefore pray the Lord of the harvest to send out laborers into His harvest.” (Luke 10:2)
The work was so great that it required prayer before effort. Jesus commanded them to pray earnestly that the Lord of the harvest would send forth more workers. This reminds us of several truths:
Evangelism is not man’s invention but God’s work. The harvest belongs to Him; He is both the owner and master of the field.
The supply of laborers comes from God’s calling, not man’s ambition. He must thrust out workers into the harvest field. The Greek verb used here carries the force of being “driven out,” the same word used when Jesus cast out demons. It highlights the divine compulsion necessary to move reluctant hearts into the work.
Prayer not only seeks God’s provision of laborers but also changes the one who prays. Often, the one who prays for more workers becomes willing to answer that prayer personally.
Thus, Christ’s instruction unites dependence upon God in prayer with personal responsibility in obedience.
4. Sent as Lambs Among Wolves
“Go your way; behold, I send you out as lambs among wolves.” (Luke 10:3)
Jesus did not paint a false picture of comfort. He prepared His disciples for hostility, opposition, and danger. Lambs are defenseless and vulnerable, utterly reliant on their shepherd for protection. To send lambs among wolves highlights the contrast between the innocence of His messengers and the ferocity of those who would oppose them. Yet this very weakness would demonstrate the sufficiency of God’s power.
Jesus Himself came as the Lamb of God (John 1:29), facing wolves who sought His destruction, yet He triumphed. By sending His disciples in this same way, He taught them to rely not on human strength or manipulation, but on God’s sovereign care. As one preacher observed, the mission of lambs among wolves is hopeful, for despite their weakness, sheep have outlasted wolves throughout history. In the same way, the church of Christ, though persecuted, continues to multiply.
The Sending of the Seventy (Luke 10:4–9)
2. Specific Guidelines for Their Ministry
Scripture Text (NKJV):
“Carry neither money bag, knapsack, nor sandals; and greet no one along the road. But whatever house you enter, first say, ‘Peace to this house.’ And if a son of peace is there, your peace will rest on it; if not, it will return to you. And remain in the same house, eating and drinking such things as they give, for the laborer is worthy of his wages. Do not go from house to house. Whatever city you enter, and they receive you, eat such things as are set before you.” (Luke 10:4–8)
a. Dependence on God’s Provision
“Carry neither money bag, knapsack, nor sandals; and greet no one along the road.” (Luke 10:4)
Jesus gave His disciples clear instructions that emphasized simplicity and faith. They were not to be weighed down with provisions or distracted by preparations for themselves. Instead, they were to depend entirely upon God’s providence and the generosity of others. This was not only practical but also symbolic. Their lack of personal resources displayed their complete trust in the Lord of the harvest. The ministry of the gospel was to be marked by reliance upon God, not self-sufficiency.
They were also instructed to avoid being delayed by elaborate customs of greeting along the road. In the ancient Near East, greetings could involve long exchanges of flattery, ritual, and even bargaining. Jesus reminded them that their mission was urgent, and nothing—whether material concerns or cultural distractions—should hinder their task.
As Morrison observed, “In the East greetings are so tedious, so full of flattery, so certain to lead on to wayside gossip, that men who are out on a work of life and death must run the risk of seeming unsocial sometimes.” The disciples were not being taught rudeness, but focus. Eternity was at stake, and their mission required undivided attention.
b. Bringing Peace to the Household
“But whatever house you enter, first say, ‘Peace to this house.’ And if a son of peace is there, your peace will rest on it; if not, it will return to you.” (Luke 10:5–6)
The disciples were to seek lodging with those willing to receive them. Instead of inns, which were often disreputable places of immorality and vice, they would stay in homes of those who showed hospitality. Their first words upon entering were to be a blessing of peace. This peace was not merely a polite greeting but a spiritual pronouncement of God’s favor upon that household.
If a “son of peace” was present—that is, a person of uprightness, goodwill, and openness to God—then the blessing would remain. If not, the blessing would return, and the disciples were not to force themselves where there was resistance. As Clarke notes, “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 dishonour to this mission, had the missionaries taken up their lodgings with those who had not a good report among them who were without.” The ministry of the seventy was to be marked by integrity, discernment, and testimony before the watching community.
c. Contentment with Provision
“And remain in the same house, eating and drinking such things as they give, for the laborer is worthy of his wages. Do not go from house to house. Whatever city you enter, and they receive you, eat such things as are set before you.” (Luke 10:7–8)
The disciples were to be content with the provision God supplied through others. Moving from house to house in search of better accommodations would undermine their testimony and suggest greed or partiality. Instead, they were to accept the hospitality offered with thankfulness, trusting that God was providing through His people.
Jesus added, “for the laborer is worthy of his wages.” This principle established that those who minister the gospel deserve to be supported by it. The Apostle Paul later echoes this in 1 Timothy 5:18, “For the Scripture says, ‘You shall not muzzle an ox while it treads out the grain,’ and, ‘The laborer is worthy of his wages.’” The support the disciples received was not charity but proper recognition of their labor in God’s service.
By instructing them to eat whatever was set before them, Jesus removed the temptation to be selective or to refuse food on the basis of preference. This principle also prepared them for future ministry among Gentiles, where cultural differences in food could have become a stumbling block. Contentment, gratitude, and humility were to characterize their witness.
3. The Work of the Seventy: To Heal and to Preach
Scripture Text (NKJV):
“And heal the sick there, and say to them, ‘The kingdom of God has come near to you.’” (Luke 10:9)
a. Healing as a Demonstration of the Kingdom
The disciples were to bring not only words but also works. Their healing of the sick was a visible demonstration of God’s power and mercy. In a world expecting the kingdom to arrive in displays of military might and political revolution, Jesus revealed that the kingdom of God came first in acts of compassion, healing, and restoration. Their miracles authenticated their message, confirming that God’s reign had drawn near.
b. Proclamation of the Kingdom’s Nearness
They were commanded to say, “The kingdom of God has come near to you.” The Greek word engiken can mean “arrived” or “drawn near.” In other words, the kingdom was both present in their works and near in anticipation of Christ’s death and resurrection. Their proclamation meant that God’s reign was breaking into history, first through Christ’s ministry, and ultimately to be consummated at His return.
Every healing, every word of peace, and every act of mercy pointed to the greater reality that God’s kingdom was advancing. The mission of the seventy was both preparatory and anticipatory: it prepared hearts for Jesus’ coming, and it anticipated the ultimate display of kingdom power in His victory over sin and death.
The Sending of the Seventy (Luke 10:10–16)
4. The Consequences of Rejecting the Message
Scripture Text (NKJV):
“But whatever city you enter, and they do not receive you, go out into its streets and say, ‘The very dust of your city which clings to us we wipe off against you. Nevertheless know this, that the kingdom of God has come near you.’ But I say to you that it will be more tolerable in that Day for Sodom than for that city. Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. But it will be more tolerable for Tyre and Sidon at the judgment than for you. And you, Capernaum, who are exalted to heaven, will be brought down to Hades. He who hears you hears Me, he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me.” (Luke 10:10–16)
a. The Symbol of Shaking off the Dust
“The very dust of your city which clings to us we wipe off against you.” (Luke 10:11)
When a city rejected the disciples’ message, Jesus instructed them to publicly shake off the dust of that city from their feet. This was more than an act of personal rejection—it was a prophetic gesture of judgment. The Jews commonly shook the dust off their sandals when leaving Gentile territory, symbolizing separation from defilement. Here, Jesus applied that same symbolic act against Jewish cities that refused the gospel, declaring that their unbelief placed them under the same condemnation as pagans.
This action emphasized to the people that the rejection of Christ was not a small matter, and it left the city without excuse. The disciples’ declaration made clear that their refusal was against God Himself, not merely against men.
b. The Nearness of the Kingdom
“Nevertheless know this, that the kingdom of God has come near you.” (Luke 10:11)
Even when rejected, the disciples were to proclaim that the kingdom of God had drawn near. Their presence, miracles, and preaching made the truth undeniable. The responsibility now lay on the hearers. To reject such a message was to reject God’s kingdom itself.
This stands as a sobering reminder. A sad commentary on much modern ministry is that many preachers could not credibly declare, “The kingdom of God has come near you.” The seventy, however, carried with them both the authority of Christ and the power of His kingdom, leaving cities accountable for how they responded.
c. Greater Accountability for Greater Light
“But I say to you that it will be more tolerable in that Day for Sodom than for that city.” (Luke 10:12)
Sodom was infamous for its wickedness, destroyed by fire from heaven (Genesis 19:24–25). Yet Jesus declared that judgment would be more severe for cities that had witnessed His miracles and refused to repent. Exposure to God’s truth increases accountability.
Chorazin and Bethsaida were rebuked because, despite witnessing mighty works, they refused to repent. Jesus said, “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.” (Luke 10:13). Sackcloth and ashes symbolized genuine mourning and repentance, which the pagan cities would have demonstrated if given the same opportunity.
Capernaum, exalted because it was the adopted home of Jesus during His Galilean ministry, heard more teaching and saw more miracles than most cities. Yet Jesus warned, “And you, Capernaum, who are exalted to heaven, will be brought down to Hades.” (Luke 10:15). The greater the privilege, the greater the responsibility, and the greater the judgment for unbelief.
This teaches that judgment is not uniform. Jesus said it would be “more tolerable” for some than for others. While hell will be a place of unending torment for all who reject Christ, the degree of judgment will vary according to the light rejected. No one will escape suffering, but some will experience it in greater measure than others (compare Matthew 11:20–24).
It is also notable that Scripture never records Jesus’ miracles in Chorazin, though He condemned it. This indicates that the Gospels give us faithful but selective accounts of Christ’s life. As John wrote, “And there are also many other things that Jesus did, which if they were written one by one, I suppose that even the world itself could not contain the books that would be written.” (John 21:25).
d. The Seriousness of Rejecting Christ’s Messengers
“He who hears you hears Me, he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me.” (Luke 10:16)
Jesus encouraged His disciples not to take rejection personally. They were His ambassadors, and those who listened to them were listening to Him. Likewise, those who rejected them were ultimately rejecting Christ, and by extension, God the Father who sent Him.
This truth gives comfort and warning. Comfort, because faithful servants need not measure their worth by how people respond—the results belong to God. Warning, because to reject the gospel is not simply to dismiss human words, but to reject the authority of God Himself.
For God’s servants, this teaches a crucial principle: we must not cling too tightly to either praise or criticism. Both acceptance and rejection are ultimately responses to Christ, not to us. Our greatest concern must be faithfulness in representing Him well.
The Sending of the Seventy (Luke 10:17–20)
B. Joy at the Return of the Seventy
1. The Joy of the Seventy and Jesus’ Warning
Scripture Text (NKJV):
“Then the seventy returned with joy, saying, ‘Lord, even the demons are subject to us in Your name.’ And He said to them, ‘I saw Satan fall like lightning from heaven. Behold, I give you the authority to trample on serpents and scorpions, and over all the power of the enemy, and nothing shall by any means hurt you. Nevertheless do not rejoice in this, that the spirits are subject to you, but rather rejoice because your names are written in heaven.’” (Luke 10:17–20)
a. The Seventy Returned with Joy
The seventy disciples returned from their mission rejoicing, testifying to the great power and victory they had experienced in the Lord’s name. Despite being sent out as lambs among wolves, not one of them had been harmed. Their safe return was itself a testimony to the faithfulness of God in protecting His servants. As Spurgeon remarked, “Not one of the lambs had been eaten by the wolves.” Their obedience had been met with success, and their faith was strengthened.
b. Authority Over Demons in Jesus’ Name
“Lord, even the demons are subject to us in Your name.” (Luke 10:17)
The disciples were surprised to find that they had authority even over demons, though Jesus had not specifically commissioned them for exorcisms (as He had the twelve in Luke 9:1–2). This unexpected victory reminded them, and reminds us today, that when we faithfully obey the commands of Christ, His power often extends beyond our expectations.
Importantly, they acknowledged that the authority was not in themselves but in His name. Their success was not due to numbers, eloquence, or personal strength, but because of the authority of Jesus Christ. As Meyer wisely observed, “Be sure to rely, not on numbers or organization, but on the name of Jesus, used not as a charm, but as representing his living and ascended might.”
c. The Fall of Satan
“And He said to them, ‘I saw Satan fall like lightning from heaven.’” (Luke 10:18)
Jesus responded to their report with a cosmic perspective. Their victories over demons pointed to the larger reality of Satan’s defeat. His fall was sudden and dramatic, like a flash of lightning. The Bible records four “falls” of Satan:
From glorified to profane (Ezekiel 28:14–16).
From access to heaven (Job 1:12; 1 Kings 22:21; Zechariah 3:1) to restriction to the earth (Revelation 12:9).
From the earth to the bottomless pit for one thousand years (Revelation 20:1–3).
From the pit to the lake of fire forever (Revelation 20:10).
Here, Jesus referred to the first fall, when Satan lost his place of honor and became profane. The point was clear: Satan’s kingdom was shaken whenever the gospel was preached in power. Every time Christ’s truth is declared, it is another reminder of Satan’s defeat and his certain end.
This statement also served as a warning. If Satan, in all his high privilege, could fall suddenly, so could Christ’s servants if they succumbed to pride. As Morgan wrote, “In the most holy work there always lurks this danger of the glorification of the self-life.”
d. The Authority Given to Believers
“Behold, I give you the authority to trample on serpents and scorpions, and over all the power of the enemy, and nothing shall by any means hurt you.” (Luke 10:19)
Jesus assured His disciples of divine protection and victory. The imagery of serpents and scorpions represented the forces of evil and demonic opposition. Their mission was dangerous, but they carried the authority of Christ. As Meyer observed, “If you dare to live in the risen Christ, you share His empire and all the fruits of His victory over Satan.”
This authority did not mean they were free from suffering or persecution, but that no ultimate harm could prevail against them. Their security was guaranteed in Christ.
e. The True Source of Rejoicing
“Nevertheless do not rejoice in this, that the spirits are subject to you, but rather rejoice because your names are written in heaven.” (Luke 10:20)
While Jesus did not rebuke them for rejoicing in their victories, He redirected their joy to something far greater. Power over demons was remarkable, but salvation was the true miracle. Their names were written in heaven, enrolled as citizens of the New Jerusalem (compare Philippians 3:20 and Revelation 21:27).
Spurgeon explained, “He did not mean in the present instance to censure their joy in their success, but only to make it subordinate to another rejoicing, and to prevent its growing to excess.” God’s people may rejoice in their gifts, victories, and usefulness, but their ultimate joy must rest in the eternal security of salvation.
Trapp captured this beautifully: “That you are enrolled burgesses of the new Jerusalem. Paul by his privilege of being a Roman escaped whipping; we by this escape damnation.”
This joy is shared by all believers, regardless of the degree of earthly success. By the world’s standards, some ministries appear greater than others, but all God’s people have equal joy in knowing their names are written in heaven.
The Sending of the Seventy (Luke 10:21–22)
2. The Joy of Jesus as He Sees the Work of God in His People
Scripture Text (NKJV):
“In that hour Jesus rejoiced in the Spirit and said, ‘I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and revealed them to babes. Even so, Father, for so it seemed good in Your sight. All things have been delivered to Me by My Father, and no one knows who the Son is except the Father, and who the Father is except the Son, and the one to whom the Son wills to reveal Him.’” (Luke 10:21–22)
a. Jesus Rejoiced in the Spirit
“In that hour Jesus rejoiced in the Spirit.” (Luke 10:21)
This is the only occasion in the Gospels where it is explicitly said that Jesus rejoiced. The original Greek emphasizes that He was filled with extraordinary joy, a deep exultation in the Spirit. Though Jesus is described as “a Man of sorrows and acquainted with grief” (Isaiah 53:3), here He was thrilled with joy, rejoicing in the victories of His servants.
This joy arose from seeing the kingdom of God advancing through those who seemed weak in the world’s eyes. As Paul later explained, “But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, that no flesh should glory in His presence.” (1 Corinthians 1:27–29).
This moment of rejoicing demonstrates Christ’s heart. He delights in the success of His people, especially when they faithfully serve Him in simplicity and humility. Morrison wrote, “This Man of Sorrows was often very joyful, but never more than in His friends’ success… Jesus exults when His nameless children prosper.”
Every small victory of God’s servants contributes to the greater battle against darkness. As Meyer observed, “There is no victory won anywhere by any lonely disciple, or handful of disciples, that does not react on the entire battlefield.” Christ rejoiced not only in the outcome of the seventy, but in what their victories represented for the advance of His kingdom.
b. Jesus’ Thanksgiving to the Father
“I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and revealed them to babes. Even so, Father, for so it seemed good in Your sight.” (Luke 10:21)
Jesus turned His joy into prayer, thanking His Father for His wisdom and sovereign plan. His thanksgiving highlights several important truths:
He thanked the Father rather than praising His own work. His joy flowed upward in worship, recognizing that all success ultimately belonged to God.
He thanked the Father for His wisdom in choosing a plan that confounded human expectations, using those who were considered weak and insignificant by the world.
He thanked the Father for surrounding Him with faithful servants—the seventy who had trusted Him and carried out His mission.
He thanked the Father for the simplicity of His people, for it was through “babes” that His truth was revealed.
This thanksgiving reveals God’s delight in working contrary to human pride. The wise and prudent often trust in themselves, relying on intellect, status, or ability. But God reveals His truth to those who are humble and dependent upon Him. As Jesus said elsewhere, “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” (Matthew 5:3).
c. Hidden from the Wise, Revealed to Babes
“That You have hidden these things from the wise and prudent and revealed them to babes.” (Luke 10:21)
The “babes” in this passage were the seventy disciples—simple, ordinary believers who received wisdom through God’s revelation rather than human reasoning. Christ rejoiced in this because it reflected the very heart of His kingdom.
This principle continues today. God delights to use ordinary men and women—those who know their insufficiency—to accomplish His extraordinary work.
d. The Son’s Relationship with the Father
“All things have been delivered to Me by My Father, and no one knows who the Son is except the Father, and who the Father is except the Son, and the one to whom the Son wills to reveal Him.” (Luke 10:22)
Here, Jesus declared His unique relationship with the Father. This verse contains one of the clearest statements in the Gospels of Christ’s divine sonship and authority:
Unity with the Father: “All things have been delivered to Me by My Father.” The Father entrusted all authority to the Son (compare Matthew 28:18).
Exclusive Knowledge: “No one knows who the Son is except the Father, and who the Father is except the Son.” Their mutual knowledge is absolute and unique, underscoring the eternal relationship within the Godhead.
Sovereign Revelation: “And the one to whom the Son wills to reveal Him.” The knowledge of God is not attained by human effort but granted by divine revelation. The Son reveals the Father to whom He chooses, emphasizing salvation as a work of grace.
This passage lifts the curtain on divine mysteries. The joy of Christ was not only in the success of His servants but in the eternal purposes of God being accomplished through them. His authority, His unity with the Father, and His revelation to His people form the foundation of all Christian hope.
The Sending of the Seventy (Luke 10:23–24)
3. Jesus Tells the Disciples of the Unique Blessing They Have
Scripture Text (NKJV):
“Then He turned to His disciples and said privately, ‘Blessed are the eyes which see the things you see; for I tell you that many prophets and kings have desired to see what you see, and have not seen it, and to hear what you hear, and have not heard it.’” (Luke 10:23–24)
a. Blessed Are the Eyes Which See
“Blessed are the eyes which see the things you see.” (Luke 10:23)
Jesus told His disciples that they lived in a uniquely privileged time. The long-awaited Messiah was in their midst, and they were firsthand witnesses of His works and words. They were experiencing the fulfillment of centuries of prophecy and longing, something few in all of history had been granted.
Barclay described this beautifully: “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.” The disciples were not simply part of history—they were living at its climax, seeing the promises of God realized in Christ.
Clarke noted that Jewish rabbis had a similar saying: “Blessed is that generation which the earth shall bear, when the King Messiah cometh.” The disciples were that generation.
Their blessing reminds us that to behold the works of God is itself a gift of grace. They were not greater than prophets and kings of old, but they had been chosen to live in the time when God’s promises were being unveiled in Christ.
b. Prophets and Kings Longed for This Day
“For I tell you that many prophets and kings have desired to see what you see, and have not seen it, and to hear what you hear, and have not heard it.” (Luke 10:24)
The prophets of old, such as Isaiah, Jeremiah, and Ezekiel, longed to witness the day when the Messiah would come. Kings like David longed to see God’s Anointed ruling and redeeming His people. Yet they only saw these promises from afar, trusting that God’s word would one day be fulfilled.
The disciples, however, were living in the reality of what the prophets only dreamed of. They walked with the Messiah, heard His teaching, and witnessed His miracles with their own eyes and ears. Their privilege was unparalleled, for they were eyewitnesses to the very fulfillment of God’s redemptive plan.
For us today, this reminder encourages gratitude for the blessings of our own time. We live in an age of spiritual privilege, with the full canon of Scripture, the record of Christ’s death and resurrection, the indwelling Holy Spirit, and access to the gospel across the world. We are even more accountable, for we possess both the testimony of Christ’s life and the written word that confirms it.
c. The Lesson Applied Through the Seventy’s Mission
When we look at the instructions given earlier in Luke 10 and the example of the seventy disciples, we can see how these principles apply to believers today:
The harvest is great: We labor knowing the vastness of the mission field.
The laborers are few: We recognize the importance of our role in God’s work.
Pray the Lord of the harvest: We commit our efforts to God through prayer.
Go your way: We obey by actually going and doing the work.
Like lambs among wolves: We depend upon God’s strength rather than our own.
Carry neither: We trust God to supply, relying on His power alone.
Greet no one: We avoid distractions that would slow the mission.
Whatever house you enter: We expect God to provide through His people.
Eating and drinking what they give: We remain content and thankful for His provision.
Heal the sick: We minister to the whole person, showing God’s compassion.
Say, ‘The kingdom of God has come near to you’: We boldly proclaim the reality of Christ’s kingdom.
If a city does not receive you: We do not linger in rejection but move forward.
He who hears you hears Me: We remember we are Christ’s ambassadors.
The seventy returned with joy: We expect God to do more than we imagine.
Jesus rejoiced in the Spirit: We remember that our faithfulness brings joy to Christ Himself.
These truths remind us that just as the disciples were uniquely blessed to witness Christ in their day, so too are we blessed to participate in His mission in ours.
The Story of the Good Samaritan (Luke 10:25–29)
1. A Lawyer Asks a Question
Scripture Text (NKJV):
“And behold, a certain lawyer stood up and tested Him, saying, ‘Teacher, what shall I do to inherit eternal life?’ He said to him, ‘What is written in the law? What is your reading of it?’ So he answered and said, ‘You shall love the LORD your God with all your heart, with all your soul, with all your strength, and with all your mind,’ and ‘your neighbor as yourself.’ And He said to him, ‘You have answered rightly; do this and you will live.’ But he, wanting to justify himself, said to Jesus, ‘And who is my neighbor?’” (Luke 10:25–29)
a. The Lawyer’s Question
“And behold, a certain lawyer stood up and tested Him.” (Luke 10:25)
The lawyer was an expert in the Mosaic law and rabbinical tradition. His testing of Jesus does not necessarily imply hostility; the Greek term for “tested” can mean to probe or examine. His question may have been sincere, seeking clarification from the Teacher. However, it also carried undertones of challenge, as if to measure Jesus’ interpretation of the Law against accepted tradition.
b. The Question of Eternal Life
“Teacher, what shall I do to inherit eternal life?” (Luke 10:25)
The lawyer’s inquiry touched on the greatest question a man can ask: how to obtain eternal life. Yet his wording revealed a misunderstanding. Eternal life is not something earned by human works but a gift of God’s grace through faith (Romans 6:23). The Jewish mindset often reduced it to a matter of law-keeping and merit.
The biblical meaning of eternal life is not limited to endless duration, since every person is immortal—either in eternal blessing with God or in eternal punishment apart from Him. Eternal life is a quality of life that comes from God Himself. It is fellowship with Him through Christ, beginning in this life and perfected in eternity (John 17:3).
c. Jesus’ Response: Back to the Law
“He said to him, ‘What is written in the law? What is your reading of it?’” (Luke 10:26)
Jesus pointed the lawyer back to Scripture. As an expert in the law, the lawyer already knew the answer written plainly in the Word. The Lord emphasized that obedience to God’s commandments is the standard of righteousness. Theoretically, if one could perfectly keep the Law, he would indeed inherit life (Galatians 3:12). Yet in reality, no man has ever loved God perfectly or loved his neighbor without fail.
This subtle redirection put the responsibility on the lawyer himself: You are the interpreter of the Law. Tell me what it says.
d. The Lawyer’s Answer
“So he answered and said, ‘You shall love the LORD your God with all your heart, with all your soul, with all your strength, and with all your mind,’ and ‘your neighbor as yourself.’” (Luke 10:27)
The lawyer summarized correctly, quoting from Deuteronomy 6:5 and Leviticus 19:18. Love for God and love for neighbor are the foundation of the Law. Jesus Himself said that all the Law and the Prophets hang on these two commandments (Matthew 22:37–40).
To love God with all the heart, soul, strength, and mind means total devotion—affections, will, energy, and intellect surrendered to Him.
To love one’s neighbor as oneself means showing the same concern for others’ welfare as we naturally do for our own. This does not suggest that we must learn to love ourselves before we can love others. It assumes self-care and extends it outward: as you provide for yourself, so provide for your neighbor.
e. Jesus’ Affirmation
“And He said to him, ‘You have answered rightly; do this and you will live.’” (Luke 10:28)
The lawyer gave the correct theological answer. But Jesus pressed him beyond mere knowledge. Do this and you will live. Perfect obedience to God’s commands would indeed merit eternal life. Yet here lies the problem: no one can. The Law exposes man’s inability and drives him to seek grace in Christ (Romans 3:20–24).
f. The Lawyer’s Attempt to Justify Himself
“But he, wanting to justify himself, said to Jesus, ‘And who is my neighbor?’” (Luke 10:29)
The lawyer realized the weight of the second commandment and sought to limit its scope. He assumed he was fulfilling the first commandment of loving God, but questioned how far the second extended.
His first mistake was in assuming he had fully loved God. When we truly consider what it means to love God with all the heart, soul, strength, and mind, we see our daily shortcomings.
His second mistake was in separating love for God from love for neighbor. The Apostle John makes this plain: “If someone says, ‘I love God,’ and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen? And this commandment we have from Him: that he who loves God must love his brother also.” (1 John 4:20–21).
His third mistake was in narrowing the definition of “neighbor.” Jewish teaching often restricted neighbor-love to one’s own people, even teaching that hating one’s enemy could be considered righteous. Jesus would broaden the definition beyond expectation, showing that everyone—even the despised Samaritan—falls under the command to love.
The Story of the Good Samaritan (Luke 10:30–35)
2. Jesus Defines “Neighbor” with an Illustration
Scripture Text (NKJV):
“Then Jesus answered and said: ‘A certain man went down from Jerusalem to Jericho, and fell among thieves, who stripped him of his clothing, wounded him, and departed, leaving him half dead. Now by chance a certain priest came down that road. And when he saw him, he passed by on the other side. Likewise a Levite, when he arrived at the place, came and looked, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was. And when he saw him, he had compassion. So he went to him and bandaged his wounds, pouring on oil and wine; and he set him on his own animal, brought him to an inn, and took care of him. On the next day, when he departed, he took out two denarii, gave them to the innkeeper, and said to him, “Take care of him; and whatever more you spend, when I come again, I will repay you.”’” (Luke 10:30–35)
a. The Setting of the Story
“A certain man went down from Jerusalem to Jericho, and fell among thieves.” (Luke 10:30)
The road from Jerusalem to Jericho was about seventeen miles long, descending steeply through rocky terrain. It was notorious for bandits and ambushes. To Jesus’ audience, it was no surprise that this man was attacked and left for dead. Josephus wrote of its dangers, and Jewish tradition considered it a place of constant peril.
Pate noted, “That road was famous for its lurking dangers, especially robbers.”
Barclay suggested the man was reckless for traveling alone, since caravans were the normal way to avoid attack. Whether foolish or not, the man became a victim of violence, stripped, beaten, and abandoned “half dead.”
b. The Failure of the Religious
“Now by chance a certain priest came down that road. And when he saw him, he passed by on the other side. Likewise a Levite, when he arrived at the place, came and looked, and passed by on the other side.” (Luke 10:31–32)
First a priest, then a Levite, passed by the wounded man. These men were religious officials, familiar with God’s commands to love and to show mercy. Yet both deliberately avoided involvement. Their failure highlighted the emptiness of outward religion when unaccompanied by compassion.
Clarke explains that priests and Levites were frequent travelers on this road, and as ministers of the law, mercy should have been their duty. But instead of embodying God’s character, they violated His commands. Their inaction was not a small oversight but a serious breach of the law of love.
Think of the possible excuses:
“The road is too dangerous.”
“He might be part of an ambush.”
“I have religious duties to attend.”
“If I help, I will be ceremonially defiled.”
“It’s hopeless—he’s too far gone.”
“He brought this on himself.”
As Spurgeon observed, “I never knew a man refuse to help the poor who failed to give at least one admirable excuse.” Excuses always abound when compassion is lacking.
c. The Compassion of the Samaritan
“But a certain Samaritan, as he journeyed, came where he was. And when he saw him, he had compassion.” (Luke 10:33)
This was the shocking twist of the story. The hero was not a Jewish layman but a Samaritan. Jews and Samaritans were bitter enemies, despising each other both racially and religiously. To the Jewish audience, the Samaritan was the last person they expected to stop. Yet he did what the priest and Levite refused to do—he had compassion.
The Samaritan’s actions showed sacrificial, practical love:
“So he went to him and bandaged his wounds, pouring on oil and wine.” (Luke 10:34). The wine, with its alcohol, disinfected the wounds. The oil soothed and eased the pain. He personally tended the man’s injuries, not outsourcing the work to someone else.
“He set him on his own animal, brought him to an inn, and took care of him.” (Luke 10:34). By giving up his mount, the Samaritan walked so the injured man could ride. He then stayed the night at the inn, providing personal care.
“On the next day, when he departed, he took out two denarii, gave them to the innkeeper, and said to him, ‘Take care of him; and whatever more you spend, when I come again, I will repay you.’” (Luke 10:35). Two denarii would cover at least two or three weeks of lodging and care, a generous provision. He even pledged further reimbursement, showing an open-ended commitment to the man’s recovery.
d. The Samaritan as a Picture of Christ
The Samaritan’s actions beautifully reflect the ministry of Jesus:
He was despised and rejected by men (Isaiah 53:3), like the Samaritan was by the Jews.
He came to us when others failed us.
He came in time, before it was too late.
He came with everything necessary for our healing.
He came directly to where we were, in our brokenness.
He gave tender care, binding up our wounds.
He provided for our ongoing needs, promising to return and complete what He began.
The Samaritan embodies the compassion of Christ, who “did not come to be served, but to serve, and to give His life a ransom for many.” (Mark 10:45).
The Story of the Good Samaritan (Luke 10:36–37)
3. Jesus Applies the Parable
Scripture Text (NKJV):
“So which of these three do you think was neighbor to him who fell among the thieves?” And he said, “He who showed mercy on him.” Then Jesus said to him, “Go and do likewise.” (Luke 10:36–37)
a. Who Proved to Be the Neighbor?
“So which of these three do you think was neighbor to him who fell among the thieves?” (Luke 10:36)
With this question, Jesus turned the lawyer’s original inquiry on its head. The lawyer had asked, “And who is my neighbor?” seeking to define and limit the circle of people he was obligated to love. But Jesus reframed the issue, shifting the focus from identifying who qualifies as a neighbor to asking whether we ourselves are acting as a neighbor to those in need.
As Morgan observed, “We are arrested by the fact that He completely shifted the ground of the question, and by this reply said, in effect, that the question as to who is a neighbor was not so important as the question to whom he was a neighbor.” The issue is not how far love must reach, but how far we are willing to extend it.
b. The Lawyer’s Reluctant Admission
“And he said, ‘He who showed mercy on him.’” (Luke 10:37a)
The lawyer correctly identified the Samaritan as the true neighbor, yet he could not bring himself to say the word Samaritan. His prejudice was too deeply ingrained, so he simply described him as “he who showed mercy.” In this subtle hesitation we see the hardness of heart that still lingered.
Nevertheless, the lesson was unmistakable. The neighbor was not the one who shared ethnicity, religion, or social status with the wounded man, but the one who demonstrated mercy. The lawyer could no longer justify himself, for he recognized that his life lacked such love. His attempts to limit the scope of neighborly duty were exposed as shallow and self-serving.
c. The Command of Christ
“Then Jesus said to him, ‘Go and do likewise.’” (Luke 10:37b)
Jesus concluded with a direct command. The parable was not a theoretical story for discussion but a practical guide for action. True love is not measured by sentiment or profession but by deeds of mercy. To “go and do likewise” means to extend compassion to the one in need before us, even if that person is considered an outsider, an enemy, or someone inconvenient to love.
Spurgeon wrote, “When we see innocent persons suffering as the result of the sin of others our pity should be excited.” He pointed to practical examples of neighborly compassion:
Children suffering because of a drunken father.
Wives burdened and mistreated by cruel husbands.
Workers oppressed under unjust conditions.
Those afflicted with disease, accidents, or poverty.
This principle does not mean we must attempt to meet every need in the world. The Samaritan did not establish a hospital for travelers; he met the need immediately before him. As Maclaren wisely said, “The world would be a changed place if every Christian attended to the sorrows that are plain before him.”
d. The Gospel Implication
The closing words of Jesus point beyond mere moral obligation to the deeper need of the gospel. The lawyer’s original question was about inheriting eternal life. The parable revealed that such life cannot be earned by human effort, for no one perfectly loves God and neighbor. Instead:
Eternal life is received not by doing, but by believing. As Paul writes, “Not by works of righteousness which we have done, but according to His mercy He saved us.” (Titus 3:5). We must trust that Jesus bore the penalty for all our failures to love.
Once we receive eternal life, God’s Spirit empowers us to love Him and others. As Romans 5:5 says, “The love of God has been poured out in our hearts by the Holy Spirit who was given to us.” Only His life within us produces the kind of love exemplified by the Samaritan.
Spurgeon summarized this truth: “Let it never be forgotten that what the law demands of us the gospel really produces in us.” The parable ends not merely with an ethical exhortation, but with an invitation to gospel transformation.
Mary and Martha (Luke 10:38–40)
1. Martha’s Appeal to Jesus
Scripture Text (NKJV):
“Now it happened as they went that He entered a certain village; and a certain woman named Martha welcomed Him into her house. And she had a sister called Mary, who also sat at Jesus’ feet and heard His word. But Martha was distracted with much serving, and she approached Him and said, ‘Lord, do You not care that my sister has left me to serve alone? Therefore tell her to help me.’” (Luke 10:38–40)
a. Martha’s Welcome
“Now it happened as they went that He entered a certain village; and a certain woman named Martha welcomed Him into her house.” (Luke 10:38)
The scene shifts from public teaching to a private home, reminding us that Jesus ministered not only in crowds but also in the intimacy of personal relationships. Martha, Mary, and their brother Lazarus lived in Bethany, a village less than two miles from Jerusalem (John 11:1, 18). Their home became a place of friendship and rest for the Lord.
Martha was the one who took the initiative to welcome Jesus into her home. Her hospitality reflected genuine love and honor. Hosting Jesus was no small matter, for the custom of the day demanded extensive preparation for guests, and Martha no doubt wanted everything to be perfect for her Lord.
b. Mary at Jesus’ Feet
“And she had a sister called Mary, who also sat at Jesus’ feet and heard His word.” (Luke 10:39)
Mary chose to sit at the feet of Jesus, the traditional posture of a disciple before his rabbi. In Jewish culture, this position symbolized humility, submission, and eagerness to learn. Paul described his training under Gamaliel in the same terms: “I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, taught according to the strictness of our fathers’ law.” (Acts 22:3).
Mary understood that the highest privilege was not in preparing food or managing the household but in listening to the very words of Christ. She recognized that the bread of life He offered was more vital than any physical meal she could prepare.
c. Martha’s Distraction
“But Martha was distracted with much serving.” (Luke 10:40a)
Martha’s activity was not wrong in itself. Serving Jesus is good, but she allowed her service to become a distraction. Instead of focusing on Him, she became absorbed in the details of preparation. Her service, though well-intentioned, became a burden rather than a joy.
Many believers fall into the same trap. Service becomes exhausting and frustrating when it is separated from devotion. Martha’s mistake was not her labor but her loss of focus. She let the good overshadow the best.
Some become irritable and critical in their service, comparing themselves to others who do not appear as busy.
The real issue is not the absence of others’ help, but the presence of distraction in the heart.
Spurgeon observed, “The Martha spirit says, if the work is done, is not that all? The Mary spirit asks whether Jesus is well pleased or no? All must be done in his name and by his Spirit, or nothing is done.”
d. Martha’s Complaint
“And she approached Him and said, ‘Lord, do You not care that my sister has left me to serve alone? Therefore tell her to help me.’” (Luke 10:40b)
Frustrated, Martha turned to Jesus not with a request for perspective but with a complaint against her sister. Her words carried both self-pity and accusation, even implying that Jesus was being unfair. “Lord, do You not care…?” revealed more about Martha’s heart than Mary’s. She assumed that her busyness was the priority, and she expected Jesus to agree.
This illustrates a danger for those who are diligent in service: we can begin to measure our worth by our activity and expect others to conform to our priorities. When our eyes shift from Christ to our labor, frustration quickly follows.
Mary and Martha (Luke 10:41–42)
2. Jesus’ Reply to Martha
Scripture Text (NKJV):
“And Jesus answered and said to her, ‘Martha, Martha, you are worried and troubled about many things. But one thing is needed, and Mary has chosen that good part, which will not be taken away from her.’” (Luke 10:41–42)
a. The Gentle Reproof
“Martha, Martha, you are worried and troubled about many things.” (Luke 10:41)
The double use of Martha’s name expressed tender affection. Jesus did not scold her harshly; rather, He lovingly redirected her focus. Her desire to serve was commendable, but her spirit was weighed down with anxiety and distraction. She had allowed service for Jesus to replace devotion to Jesus.
This is a warning for all believers who become so preoccupied with the demands of life and ministry that they lose sight of the presence of the Lord Himself. As Spurgeon observed, “The Martha spirit says, if the work is done, is not that all? The Mary spirit asks whether Jesus is well pleased or no?”
b. The One Thing Needed
“But one thing is needed, and Mary has chosen that good part.” (Luke 10:42)
Jesus reminded Martha that amid all her worries, only one thing was truly necessary: devotion to Him. Mary had chosen the “good part,” which was sitting at His feet and hearing His word. This was not laziness but deliberate priority.
The Bible frequently highlights this principle of “one thing”:
“One thing I have desired of the LORD, that will I seek: that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to inquire in His temple.” (Psalm 27:4)
“So when Jesus heard these things, He said to him, ‘You still lack one thing. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow Me.’” (Luke 18:22)
“Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus.” (Philippians 3:13–14)
Spurgeon summarized it well: “The one thing needful evidently is that which Mary chose — that good part which should not be taken away from her. Very clearly this was to sit at Jesus’ feet, and hear His word.”
To sit at the feet of Jesus implies:
Readiness to accept and obey His teaching.
Submission to His authority, with rebellion set aside.
Faith in His identity as Lord and Savior.
True discipleship, marked by learning and growth.
Love, demonstrated by valuing His presence above all else.
Morgan added, “If we would be strong for service in the strength that prevents distraction and unrest, we must know what it is to find time amid all the duties of life to sit at His feet as disciples.”
Spurgeon echoed this balance: “The way to get the revival is to begin at the Master’s feet; you must go there with Mary and afterwards you may work with Martha.”
c. The Good Part That Endures
“Which will not be taken away from her.” (Luke 10:42)
Mary’s devotion was not only the right choice; it was the eternal one. Service may fade, possessions may perish, and opportunities may change, but time spent with Jesus endures forever. The Lord Himself guaranteed that Mary’s choice would not be stripped from her.
Spurgeon beautifully described the richness of sitting at Jesus’ feet:
It brings peace, for His blood reconciles us to God.
It produces holiness, as His words instruct us in purity.
It imparts strength, for the joy of the Lord becomes our strength.
It grants wisdom, for those who learn from Christ understand more than the ancients.
It fuels zeal, for hearts nourished by His love become aflame with devotion.
d. The Three Types of Followers
This passage also highlights three kinds of people:
Those like Mary — who both serve and know when to sit at Jesus’ feet, balancing action with devotion.
Those like Martha — who diligently serve but neglect fellowship with Christ, becoming frustrated and anxious.
Those not in the house at all — too busy with their own pursuits to serve or to worship.
True discipleship is found in the balance of Mary’s devotion and Martha’s service, with Jesus always at the center.
