Lucas 10
Charles Spurgeon · Citado em PreceptAustin
Lucas 10
Spurgeon - The Jewish Rabbis, in their perambulations, were very particular about food; it is said to have been very difficult to find a dish to their taste. This might be unclean in one way, and that not up to the mark in another; but here the Master exempts his ambassadors from attention to these minor matters. They had something better to do than to be always careful about what they should eat or what they should drink, so he said to them, “Eat such things as are set before you.” Rod Mattoon - The Lord also mentioned that if the family was content in caring for them, they were not to go from house to house, but to stay put where they were if the host was offering shelter. For the two disciples to move around from home to home could offend the families who first took them in their care. If the disciples appeared not to appreciate the hospitality offered them, the town might not accept Jesus when He followed them there. In addition, by staying in one place, the disciples would not have to worry continually about getting good accommodations. They could settle down and do their appointed task.
Lucas 10
Spurgeon on lambs - “Defenseless, harmless, into the midst of those who would devour you if I did not send you. It would be foolhardiness to go on your own account; but I send you; and he who sends his lambs among wolves will take care of them.” As I have often reminded you, the lambs and the sheep are very defenseless; and yet, after all, there are more sheep in the world than there are wolves; and although it looked as if the wolves would soon devour the sheep, the wolves are extirpated in many a country, and the sheep are still prized; and it will be so till the end. NET Note - On the imagery of lambs see Isa 40:11, Ezek 34:11–31, and John 10:1–18. WOLVES: In Palestine, wolves were the most common natural enemy of sheep. They roamed the hills and valleys, looking for a sheep that strayed away from the flock or lagged behind. When a wolf found such a sheep it quickly attacked and tore it to pieces. Even a grown, healthy sheep was utterly defenseless against a wolf. Wolves are known to protect their territory. They are ravenous and ready to hunt down, to attack and consume. A snarling wolf with bared teeth is a fearful sight (picture). Imagine a lamb confronted with such a sight! Only a "lamb" filled with the boldness energized by the Holy Spirit could stand firm against such a fearful sight! And what a paradox! As lambs we are to be meek, harmless, non-combative! I really wrestle with that last trait when I am witnessing and the hearer begins to "snarl" at me like a former Mormon (now "atheist") did last week! We need continual filling with the Spirit so that we bear His supernatural fruit, including love and gentleness and self-control (Gal 5:22,23+). Paul adds "The Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will." (2Ti 2:24-26+) Brian Bell reminds us that we can go into the harvest field...Confidently - "behold I send you" - He was behind them. All their authority is found in these 4 words. Mildly - "lambs" - to show gentleness and inoffensiveness. Realistically - "among wolves" - expect contrant opposition. Lambs among wolves? Isn't that like goldfish among piranhas? Unencumbered - "carry neither " - sacrifice even travel (extras), to show sincerity & trust. Seriously - "greet no one along the road" speaking of long drawn out empty compliments. Yiddish word "shmoose" conveys the sense here. "Talk in a friendly way, chit-chat, engage in idle conversation, gossip." Don't waste time, hasten to your destination & get on with your work Warren
Lucas 10
Spurgeon comments that "Our Lord was about to send out seventy disciples to preach the Gospel. He had already chosen His twelve apostles; now there must be seventy disciples, something like Moses had seventy elders to serve under him. Some have fancifully likened these two sets of men to the twelve wells of water and seventy palm trees at Elim; and certainly they were for the refreshment of the people.....They were to go before Christ, and be His heralds. What a mercy it is when the preacher knows that his Master is coming after him, when he can hear the sound of his Master’s feet behind him! What courage it gives him! He knows that, though it is very little that he can do, he is the thin end of the wedge preparing the way for One who can do everything...The twelve had succeeded so well that our Lord enlarged the number of his evangelists, and sent them forth as itinerant preachers all over the land. TECHNICAL NOTE - Seventy or Seventy-Two? There is a difficult textual problem here and in Lk 10:17, where the number is either “seventy” (א A C L W Θ Ξ Ψ f1, 13 𝔐 and several church fathers and early versions) or “seventy-two” (𝔓75 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 (Nu 11:13–17; Dt 10:22; Jdg 8:30; 2Kgs 10:1, Ge 46:27, Nu 11:25 et al.); this reading also has slightly better manuscript 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 Lk 9:1–6. (NET Note) Why did Jesus send them out to witness in pairs? There are at least two main considerations. (1) In part, surely for mutual encouragement and help. "Two are better than one because they have a good return for their labor, for if either of them falls, the one will lift up his companion. But woe to the one who falls when there is not another to lift him up." (Eccl 4:9-10) Similarly as the writer of Proverbs says "Iron sharpens iron, So one man sharpens another." (Pr 27:17) (2) Another reason could relate to the passages in Deuteronomy which stated that "On the evidence of two or three witnesses a matter shall be confirmed."(Dt 19:15+, Dt 17:6+) And so it is not surprising we see this same pattern of missionary pairs in the Acts - Barnabas and Saul (Acts 13:2+), Judas and Silas (Acts 15:27+), Barnabas took Mark and Paul took Silas (Acts 15:39-40+), Timothy and Erastus (Acts 19:22+). THOUGHT - Pairs is a good pattern for all disciples. Do you have an accountability partner? If not pray God would send you one. Lone ranger Christians are sitting ducks for Satan's minions! Thomas Fuller adds a thought on why Jesus sent them in pairs - "Solitariness is most advantageous for the devil to tempt us. (ED; Recall David in 2Sa 11:1, 2) Therefore Christ sent always his disciples by two's, when to preach, Luke 10:1; when to fetch the colt, Matt 21:11; when to bespeak the room for the Passover, Mark 14:13. And this perchance was one reason why Christ in the choice of his Apostles and Disciples pitch'd on an even number, Twelve of the one, and Seventy of the other." Even at the end of this age in the time of the seven year tribulation we see persistence of the pattern of paired witnesses “And I will grant authority to my two witnesses, and they will prophesy for twelve hundred and sixty days, clothed in sackcloth.” (Revelation 11:3+) Griffith-Thomas adds that "There are a number of Biblical and extra-Biblical examples of the "2 x 2" principle - Moses & Aaron; Joshua & Caleb; David & Jonathan; Peter & John; Paul & Barnabas; Luther & Melanchthon; John & Charles Wesley; Moody & Sankey;… (W H Griffith-Thomas - Outline Studies in Luke) Every city and place where He Himself was going to come - In this sense, the 70 carried out a function similar to John the Baptist as they were preparing for the arrival of the Jesus. Brian Bell - There once was a popular expression, "He was a brick!" The term implied all that is brave and loyal. Plutarch, in writing about the king of Sparta, tells how the phrase was coined. - An ambassador on a diplomatic mission visited the famous city. Knowing that its strength was acclaimed throughout all of Greece, he had expected to see massive fortresses surrounding the town, but he found nothing of the kind. Surprised, he exclaimed to the ruler, "Sir, you have no fortifications for defense. Why is this?" "Ah, but we are well protected," he replied. "Come with me tomorrow and I will show you the walls of Sparta." The next day he led his guest to the plain where the army was drawn up in full battle array. Pointing proudly to his soldiers who stood fearlessly in place, he said, "Behold the walls of Sparta -- 10,000 men and every man 'a brick'!" Each believer a brave & loyal brick…as He constructs His Kingdom. Now he had 70 others that obeyed Him, & would help to reap the harvest. (Luke:10:1-24 Behold I Send You) QUESTION - Who were the 70 (or 72) disciples in Luke 10? ANSWER - Luke 10 is the only place where we find the account of Jesus sending a specific 70 (or 72) disciples to prepare the way before Him. The discrepancies in the number (70 or 72) come from differences found in approximately half of the ancient scrolls used in translation. The texts are nearly evenly divided between the numbers, and scholars do not agree on whether the number should be 70 or 72, although such a minor issue is no cause for debate. Since the number 70 is repeated other places in Scripture (Exodus 24:1; Numbers 11:16; Jeremiah 29:10), it may be more likely that the actual number of disciples was 70, with the 2 being a copyist’s error. Whether there were 70 or 72 disciples sent out by Jesus is irrelevant. What is important are the instructions Jesus gave them and the power that came upon them to perform miracles and cast out demons (Luke 10:17). After appointing the 70 (or 72) disciples, Jesus spoke of the great need for evangelism (Luke 10:1–2). He then commissioned the 70, giving them these instructions: 1) Go (Luke 10:3). This is foundational. The 70 were to divide into pairs and visit all the places where Jesus was about to go. 2) Be wary (Luke 10:3). The 70 were like lambs among wolves, surrounded by danger. 3) Live by faith (Luke 10:4). The 70 were to carry no extra provisions. They carried the message of Jesus and didn’t need to be burdened down with material things. 4) Be focused (Luke 10:4). The 70 were to greet no one along the road and not allow themselves to be sidetracked from the more important mission of evangelism. 5) Extend your blessing (Luke 10:5–6). Whoever housed the 70 were to be blessed, using the common greeting of the day, “Peace to this house.” 6) Be content (Luke 10:7). The 70 were told not to seek better accommodations; they were to stay in the home that first received them. 7) Receive your due (Luke 10:7). The laborer is worthy of his wages (cf. 1 Timothy 5:17–18). Doing evangelistic work is indeed work and is worthy of compensation. 8) Be flexible (Luke 10:7–8). The 70 were to eat whatever their hosts served; as God’s servants, they were not to be finicky. 9) Heal the sick (Luke 10:9). Jesus gave the 70 disciples specific authority to heal diseases and illness. It was as if the Great Physician had 70 interns making house calls. When the 70 returned to Jesus, they jubilantly recounted how they were able not only to heal diseases but to cast out demons as well (verse 17). 10) Proclaim the kingdom (Luke 10:9). The message of the 70 disciples was simple: “The kingdom of God has come near to you.” This was a clear-cut call to faith in the King who would soon visit each village. Jesus then told the 70 (or 72) disciples that they might expect rejection in some villages (Luke 10:10), and He told them how to respond: publicly wipe the dust of that town from their feet (Luke 10:11; cf. 9:5), proclaim the kingdom one more time, and warn them of coming judgment (Luke 10:12). A similar commissioning had occurred with Jesus’ twelve apostles as the Lord sent them out to cure diseases and cast out demons (Matthew 10:1–42; Luke 9:1–6). The main difference is that Jesus had told the Twelve that they were to preach in Galilee, avoiding Gentile areas and Samaria, but the 70 (or 72) were given no such restriction. The identities of the 70 disciples are never given in Scripture, and the group is never mentioned again, even during the time of the early church in Acts. It seems their ministry was specific to preparing Jesus’ path to Jerusalem. Various individuals have been suggested as possibly being part of the 70—the unnamed exorcist in Luke 9:49, for example. Two of them may have been Barsabbas (known as Justus) and Matthias (Acts 1:23), since they were chosen by the apostles as possible replacements for Judas (Acts 1:15–18). One of the requirements for apostleship was that the candidate had to “have been with us the whole time the Lord Jesus was living among us, beginning from John’s baptism to the time when Jesus was taken up from us. For one of these must become a witness with us of his resurrection” (Acts 1:21–22). We can also speculate that the 70 were part of the 120 gathered in the upper room on Pentecost when the Holy Spirit was first poured out (Acts 1:15). Since God did not consider it important for us to know the names of the 70 (or 72) disciples He charged with the important task of preparing the way for Jesus, we don’t need to consider it important, either. What Jesus called attention to was not the power He gave them but the fact that their names were written in heaven (Luke 10:20). Similarly, while we may get excited about visible miracles and demonstrations of supernatural power, the greatest miracle of all is the fact that unworthy sinners can become righteous children of God (Romans 5:8; 2 Corinthians 5:21; John 1:12). When our focus moves to ourselves and how God is using us, we are headed in the wrong direction. It is a good reminder that, since their names are unimportant, ours are, too. It is the name of Jesus Christ alone who deserves all attention and glory (1 Corinthians 1:28–29; Philippians 2:9–11). It is enough that our names are written in the Lamb’s book of life.GotQuestions.org Halley's Bible Handbook asks an interesting question - How Did Jesus Finance His Work? - Jesus did not appear to be a wealthy man by worldly standards. He did not own a place He could call His own (Luke 9:58), and He didn’t occupy Himself with worldly concerns such as fancy clothes and possessions. For some three years He traveled about, much of the time with a considerable entourage; and at least twice He organized large preaching expeditions (Luke 9–10). In part, Jesus and His disciples lived on the hospitality of the people (Matthew 10:11). He received offerings from the well-to-do and from others (Luke 8:3). Jesus could have amassed a fortune and lived like a king from donations from the crowds that followed Him and from the sick He had healed—if He had so chosen. Jesus needed no accumulated wealth because He had complete and total faith that God would always provide for all His needs and the needs of his entourage. His every need and desire were fulfilled. What a testimony this is to us if we can only put our trust in the Lord! (Borrow Halley's Bible Handbook) Appointed (322)(anadeíknumi from aná = an emphatic + deiknuo or deíknumi = show) means to to lift up and show, show forth and thus to show plainly or openly (only other NT use = Acts 1:24+). To mark out, appoint to an office by some outward sign (Luke 10:1, Lxx = Da 1:11). To show forth, to display, to make public, esp. a person’s appointment to an office. Used 3x in the Septuagint - Hab 3:2, Da 1:11, Da 1:20. To show forth, to display, to make public, especially a person’s appointment to an office. Anadeiknumi (also anadeiknuō in classical Greek) is a compound from ana “up” and deiknumi. It suggests a public “proclamation” and “notification”; and moreover, it implies an accurate presentation of something otherwise obscure. It can also mean to “designate, appoint.” It can carry a sacrificial sense (Moulton-Milligan; Liddell-Scott). Friberg - strictly lift up and show, show forth; (1) as setting apart by some outward expression appoint, commission, give a task to (Lk 10.1); (2) as making public what is hidden disclose, reveal, show clearly (Acts 1.24 = "And they prayed and said, “You, Lord, who know the hearts of all men, show [aorist imperative] which one of these two You have chosen") (Borrow Analytical Lexicon of the Greek New Testament) BDAG - 1. to make something known by clear indication, show clearly, reveal something hidden 2. to assign to a task or position, appoint, commission (freq. as administrative term) (Borrow A Greek-English lexicon of the New Testament, and other early Christian literature) God uses us when we desire To see a change in people's lives; And when we love and follow Christ, Our love for others grows and thrives. —Sper It doesn't take great people to do great things—just unselfish ones. Steven
Lucas 10
Spurgeon - The seventy were very few compared with the many that were needed. There were many loiterers about then as there are now; but the labourers were few. There were preachers of the Pharisees and the Sadducees, and they were not worth a penny a hundred; but the true labourers, who watched for souls, and preached Christ with all their hearts, were very few. It is the same today; and therefore we are to pray for more labourers. A good minister always desires to see more good ministers. In a trade, every tradesman would be glad if those of the same trade as himself would move to another parish; but in the profession of a Christian minister, the more the merrier. “Pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.” AGRICULTURAL CONTEXT to help understand Jesus' declaration that the harvest is plentiful but the laborers are few? Labor Shortage - In the East most worked for themselves and had to first take care of their own harvest before helping others. The owner of the field would order his servants to start harvesting with the ideal objective of seeing them complete the harvest without having to hire other workers. But the servants feared they would be caught by the rainy season and beg their master to hire additional laborers. When the harvest is ripe, it must be reaped. There is only a short time during which it can be reaped before it rots and dies in the field where it once grew (ponder the implications for human souls! Of course the difference is that God will never lose any of the elect.) And when the master realized that the servants could not finish cutting the wheat, he would rush out to hire men, going to other towns and market places searching for idle laborers. In the present context Jesus had 12 laborers (disciples) but the fruit in the field of human souls was too great for them to harvest. And so Jesus told them to beg the Father for more workers, and this is a prayer He answered ironically and exceeding abundantly (Eph 3:20+) at the Feast of Harvest (Pentecost) providing 3000 potential workers (Acts 2:41+) and then 5000 (Acts 4:4+). We are 2000 years from Jesus' charge to beg for workers and the harvest is still great and the workers are still few. PRAY! PRAY! PRAY! As Evan Roberts (instrumental in the Welsh Revival) once said “God wants a thing done; moves a believer to pray that it may be done; & then God does it in answer to that prayer.” But - A striking and sad term of contrast. Consider the "5P's" - Pause to Ponder the Passage then Practice it in the Power of the Spirit. THOUGHT - When was the last time you boldly (filled with the Spirit - a fruit of the Spirit is holy boldness! - Acts 4:31+, Acts 9:27+, Acts 28:31+) shared the Gospel with someone otherwise destined to spend eternity in hell, forever separated from the glorious presence of our great and awesome God (cf 2 Th 1:8-9+, Mt 25:41)? The laborers are few - Why are there so few willing to labor for souls that once lost are lost for eternity? In Lk 9:57-62+ Jesus explains why there are so few laborers in the Father's field: As they were going along the road, someone said to Him, “I will follow You wherever You go.” And Jesus said to him, “The foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay His head.” And He said to another, “Follow Me.” But he said, “Lord, permit me first to go and bury my father.” But He said to him, “Allow the dead to bury their own dead; but as for you, go and proclaim everywhere the kingdom of God.” Another also said, “I will follow You, Lord; but first permit me to say good-bye to those at home.” But Jesus said to him, “No one, after putting his hand to the plow and looking back, is fit for the kingdom of God.” Therefore - term of conclusion - Since there are so few laborers, what is the conclusion Jesus offers? Beseech (deomai) the Lord of the harvest (therismos) to send out (ekbállō) laborers into His harvest (therismos) - Beseech (deomai) is in the aorist imperative which is like the Nike Commercial slogan "Just Do It!" The idea is don't delay. There is a sense of urgency! Why? Because souls are slipping into eternity and harvesters are needed! Today 150,000 people will die and enter either into the eternal presence of Christ or an eternal separation from Christ. Harvest is used figuratively in two ways, one speaking of harvest of saved souls as in this passage but harvest also speaks of the future judgment (Mt 13:30, Rev 14:15). (But see different interpretation by John MacArthur) It is a sad irony, that if souls are not harvested as believers, souls will one day be harvested as unbelievers and suffer the eternal wrath of God! Notice that the harvest is the Lord's, expressing His sovereignty over the harvest process and yet we are given the privilege to join Him in His harvest! Is this not amazing grace! Saved sinners now seeking to see sinners saved! In this passage we are commanded to pray that the Lord of the harvest would compel workers to reap His harvest. Have you felt any compulsion in your innermost being to share the Gospel with anyone this past week, month, year? Then follow through in the power of the Spirit with the Gospel which is the power of God for salvation (since the results do not depend on your eloquence, this should take the pressure off) We need the attitude of Spirit filled Paul who said "For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek." (Romans 1:16+). Send out (ekbállō) means to impell, drive or thrust forth and implies urgency. Note Who does the thrusting. It is the Lord of the harvest in answer to fervent prayers. THOUGHT - The corollary is that one is not sent, he should not "went" (bad English, but good rhyme and important truth). That is to say, if an individual does not have a Spirit given, impelling, compelling desire to go, he or she needs to be very cautious and not just go because of some idealistic reason or in response to a rousing alter call, etc. I have supported many missionaries over the past 36 years and sadly some come to mind who went but were not truly sent! The returned like a dog with his tail between his legs. And also sadly I have never heard from them again. I don't know what happened to them after they returned to the U.S. POINT - Make absolutely sure that the Lord of the harvest is calling before going! MacLaren on send out (ekbállō) - 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. (ED: HAS THE SPIRIT LAID HOLD OF YOU? IF SO, DO NOT DENY HIM! DO NOT MISS THE OPPORTUNITY OF A LIFE TIME - A ONCE IN A LIFE TIME OPPORTUNITY!)
Lucas 10
Spurgeon - This prayer was to be offered by preachers themselves. In any other calling men are afraid of being crowded out if too many engage in it; but there is no fear of this in the Christian ministry; there cannot be too many soul-winners. The Lord of the harvest (therismos) - God is the Master Who is sovereign over the work of salvation and yet here we see He gives men a responsibility in His grand plan. Amazing grace indeed - saved sinners sent to save sinners! The Sovereign Lord must be the One to raise up laborers which is why we must ask Him. We are not just to go out on our own and get "warm bodies" but pray for "willing hearts" to be raised up!
Lucas 10
Spurgeon - They must therefore expect trouble, and look to a higher power than their own for protection. Behold (2400) idou is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!" Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehov Send...out (649)(apostello from apo = from, away from + stello = to withdraw from, avoid) means to send off, to send forth, to send out; to commission as a representative, an ambassador, an envoy. "To send off on a commission to do something as one’s personal representative, with credentials furnished" (Wuest) Lambs (704)(aren) signifying the young offspring of a sheep, as an animal for slaughter. This is one of three New Testament words for “lamb.” It occurs as early as Homer (Eighth Century B.C.) but by New Testament times had been largely replaced by arnion, a diminutive of aren (literally, “little lamb”) as the more commonly used word. The only New Testament usage is Luke 10:3 where Jesus figuratively portrayed the disciples as “lambs” going out among wolves. Aren is used in the description of the Passover Lamb in Ex 12:5 "‘Your lamb shall be an unblemished male a year old; you may take it from the sheep or from the goats." In the coming Millennium "the wolf will dwell with the lamb (Lxx = aren), And the leopard will lie down with the young goat, And the calf and the young lion and the fatling together; and a little boy will lead them. (Isa. 11:6+, cf Isa 65:25) Aren in the Septuagint - Ge 30:32; Ge 30:33; Ge 30:35; Ex 12:5; Ex 23:19; Exod. 34:26; Lev. 1:10 = "of the sheep or of the goats, for a burnt offering, he shall offer it a male without defect."; Lev. 3:7; De. 14:21; Dt. 32:14; 1 Sa 7:9; 2 Sa 6:13; 1 Ki. 1:9; 1 Ki. 1:19; 1 Ki. 1:25; 2 Ki. 3:4; 1 Chr. 29:21; Prov. 27:26; Isa. 1:11; Isa. 5:17; Isa. 11:6; Isa. 34:6; Isa. 40:11; Isa. 65:25; Jer. 51:40; Mic. 5:7 Related Resources: Lamb (286) amnos Lamb (721) arnion ILLUSTRATION OF LAMBS AMONG WOLVES (from Rod Mattoon) - The mission students captured during China's Boxer Rebellion of 1900 were lambs among wolves. The soldiers blocked all gates but one and placed a cross on the ground. Those students that would trample the cross would be freed, but those who refused would be executed. The first eight students were terrified and trampled the cross. The eighth student, however, was a young girl and refused to do this. Instead, she prayed for strength and went out to face the firing squad. Strengthened by her example, every one of the remaining 92 students followed her to the firing-squad. As a lamb among wolves, an eighteen year old Scottish girl, Margaret Wilson was tied to a weathered stake on the shores of the sea where she would be covered by cold rolling waves of the tide that would numb her to her bones. What was the problem? Maragaret refused to swear an oath declaring the king as the head of the church. She believed that Christ was the head of the church. Her allegiance was to Lord. For this she was put to death by drowning. As a lamb among wolves, Polycarp, the bishop of the church of Smyra, was pressured by the Roman proconsul to renounce Jesus Christ or be burned at the stake. His response was not one of hate, but love for the Lord. He said, "Eighty and six years have I served Him, and He never did me any injury. How then can I blaspheme my King and my Savior?" Before the firemen torched the dry kindling that would embrace his body with searing flames and black smoke mingled with the stench of his burning body, he lifted his prayer to the Lord that He would see in a few moments. The historian Eusebius recorded the prayer of a lamb among wolves who was about to be slain and meet his Lord: "Father of your beloved and blessed Son Jesus Christ, through whom we have received the knowledge of you, I bless you that you have counted me worthy of this day and hour, that I might be in the number of the martyrs. Among these may I be received before you today in a rich and acceptable sacrifice, as you have beforehand prepared and revealed. Wherefore I also praise you also for everything; I bless you. I glorify you, through the eternal High Priest Jesus Christ, your beloved Son, through whom, with Him, in the Holy Spirit, be glory unto you both now and for the ages to come. Amen." Then the torches were lit. Before you go any further, read this prayer again and let it sink in. Wow! As a lamb among wolves, the Bohemian reformer John Hus was a man who believed the Scriptures to be the infallible and supreme authority in all matters. He died at the stake for that belief in Constance, Germany, on his forty-second birthday. As he refused a final plea to renounce his faith in Christ, his last words were, "What I taught with my lips, I seal with my blood." Peter told us not to be surprised when we suffer. He instructed us to use the suffering as an opportunity to glorify Jesus Christ. 1 Peter 4:12-16 Beloved, do not be surprised at the fiery ordeal among you, which comes upon you for your testing, as though some strange thing were happening to you; 13 but to the degree that you share the sufferings of Christ, keep on rejoicing, so that also at the revelation of His glory you may rejoice with exultation. 14 If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you. 15 Make sure that none of you suffers as a murderer, or thief, or evildoer, or a troublesome meddler; 16 but if anyone suffers as a Christian, he is not to be ashamed, but is to glorify God in this name. Related Resources: Christian martyrdom - what does the Bible say? Should Christians desire to become martyrs? What should we learn from Christian martyrs? James Smith - THE CHRISTIAN'S ENVIRONMENTS They are seen— 1. Among Lions, Psa. 57:4. 2. Among Thorns, S. of S. 2:2. 3. Among Scorpions, Ezek. 2:6. 4. Among Wolves, Luke 10:3. 5. Among Tares as Wheat, Matt. 13:30. 6. Among the Heavenly Host, 2 Kings 6:17. 7. Surrounded by the Lord Himself, Psa. 125:2. Luke 10:4 "Carry no money belt, no bag, no shoes; and greet no one on the way. Carry no money belt, no bag, no shoes: Lu 9:3-6 Lk 22:35 Mt 10:9,10 Mk 6:8,9 greet no one on the way: Lu 9:59,60 Ge 24:33,56 1Sa 21:8 2Ki 4:24,29 Pr 4:25 Multiple Resources on Luke 10 (includes the sermons below) Luke 10:1-4 Attitudes of Effective Evangelism - John MacArthur Luke 10:5-11 Responses to the Kingdom: Peace or Punishment - John MacArthur Luke 10:1-16 The Crucial Message - Steven Cole Related Passages: Psalm 115:11 You who fear the LORD, trust in the LORD; He is their help and their shield. Psalm 118:8 It is better to take refuge in the LORD Than to trust in man. Proverbs 3:5 Trust in the LORD with all your heart And do not lean on your own understanding. Isaiah 26:3-4 “The steadfast of mind You will keep in perfect peace, Because he trusts in You. “Trust in the LORD forever, For in GOD the LORD, we have an everlasting Rock. Luke 9:3+ And He said to them, “Take (present imperative with a negative) nothing for your journey, neither a staff, nor a bag, nor bread, nor money; and do not even have two tunics apiece. THE BARE NECESSITIES THE HOUR IS URGENT! Carry (bastazo) no money belt (ballantion), no bag (pera), no shoes - Carry (bastazo) present imperative with a negative which means do not begin carrying these items. Like the 12 before them, they were to trust the Lord for their needs. He was their Sender and He would be their Provider. Money belt (ballantion) refers to a money bag or purse. Why not carry a money bag? Is this not a question of who do I trust -- God or mammon? God's ambassadors are to trust God for provisions, not worrying about money for food, housing, or clothing (Matthew 6:24-34). Worrying about such things only weighs one down and steals precious time that should be spent in spreading the seed of the Gospel. Not only that, if we are preaching a message of trust in God, it certainly does not hurt for us to be living pictures of dependency on Jesus, our all in all! Bag (pera) refers to a leather pouch, a traveler's bag, a knapsack. BDAG says "Such a bag was part of a Cynic itinerant preacher’s equipment. Antisthenes the Cynic was the first to fold his cloak double [so he could sleep on it] and take a staff and pera with him." Jesus' disciples are not to carry these. This bag would not only be a physical but also a spiritual encumbrance, the latter because we would worry if it were full, etc. When Jesus says no shoes, presumably He means not to pack along a second set of sandals. Going barefoot in the rocky, thorny terrain is not what He was calling them to do (cf Mk 6:9+)! Spurgeon - The king’s business required haste, and therefore the needless courtesies of life were to be omitted. Paul learned the power of this truth of a minimalistic missionary writing "Not that I speak from want, for I have learned to be content in whatever circumstances I am. I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. 13I can do all things through Him who strengthens me." (Philippians 4:11-13+) Spurgeon - This time, when Christ sent out the seventy, he bade them take no provision, for they might depend upon the kindness of the people. Afterwards, when he was about to leave his disciples, he bade them take both purse and scrip, for they were going among an unfriendly people; but on this first mission be knew that there was a kindly feeling towards them, so he said, “Carry neither purse, nor scrip, nor shoes.” Greet (aspazomai) no one (note) on the way - Literally "no one on the way greet." Greet (salute, embrace, take leave, pay respects) (aspazomai) is not an encouragement to rudeness because Jewish greetings were generally long and involved (sometimes it might take an entire day!) which would have resulted in an unnecessary delay that would blunt the urgency of their commission. Jesus wants His disciples (you and me included) to STAY ON TARGET, to STAY FOCUSED. THOUGHT - One of the best ways to maintain this focused mentality is to allow His Word (cf fix your eyes on Jesus - Heb 12:2+, Col 3:1-2) to create in your heart what I call "Vertical Vision", seeing the temporal with eyes and mindset of eternity! It's like having eternity stamped on your eyeballs! That will radically change your "mundane" daily activities into a veritable adventure for the King of kings! (See discussion of "Vertical Vision") You have only a finite amount of time to reap the ripe field (James 4:14+, Ps 144:4! Beloved, do you have this sense of "this one thing I do," a single minded passion for seeking to gather lost souls into the Kingdom of God? If not beg God's Spirit to instill a deep, driving passion in your heart and rest assured, in His perfect timing, He will do it! He is ever ready to accept committed workers into His harvest. The harvest time is fading fast as we move closer and closer to the Second Coming! Steven
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Spurgeon - Eastern salutations by the way took up a very long time, the people saying a lot of fine nothings to one another. Christian ministers ought to be excused from many of the lengthy courtesies of life; and if they are not excused, if they are faithful, they will take French leave to be excused. We have not time for all those pretty things that some people attend to. If we are to win souls, we must go to work like the king’s couriers, who turn not aside to attend to anything else, but devote all their energies to the mission on which they are sent. THOUGHT - The upshot of these instructions from Jesus is that the disciples are to act now in dependence on His power and provision for the hour is urgent. Their mission in a dying temporal world was to be driven by a vision of the eternal world to come. As Jesus said in John's Gospel “We must work the works of Him who sent Me as long as it is day; night is coming when no one can work. (John 9:4) As Moses prayed (in context of judgment noted in Ps 90:11) - "So teach us to number our days, That we may present to You a heart of wisdom. (Psalm 90:12) As Paul said "making the most (redeeming) of your time, because the days are evil.(Eph 5:16+) Carry (941) bastazo from basis = foot) generally means to take up and hold (Jn 10:31, 20:15, Acts 21:35) or to bear (Mt 3:11, Mk 14:13, Lk 22:10). The meaning common in classic Greek of “to pick up” (Jn 10:31), carry (Jn 19:17), endure (borne - Mt 20:12), remove (Mt 3:11), and the common Koine sense of “to steal” (Jn 12:6). Luke 14:27; John 19:17 refer to carrying the cross. In Acts 9:15 "to bear My Name" means to announce it to "Gentiles and kings and sons." Luke uses bastazo for bearers of the coffin (Lk 7:14), womb that bore Jesus (Lk 11:27), carry one's cross (Lk 14:27) and carrying a pitcher of water (Lk 22:10). Bastazo - 27v - bear(8), bearers(1), bearing(1), bore(1), borne(1), carried(2), carried...away(1), carried away(1), carries(1), carry(2), carrying(2), endured(1), picked(1), pilfer(1), remove(1), supports(1), tolerate(1). Matt. 3:11; Matt. 8:17; Matt. 20:12; Mk. 14:13; Lk. 7:14; Lk. 10:4; Lk. 11:27; Lk. 14:27; Lk. 22:10; Jn. 10:31; Jn. 12:6; Jn. 16:12; Jn. 19:17; Jn. 20:15; Acts 3:2; Acts 9:15; Acts 15:10; Acts 21:35; Rom. 11:18; Rom. 15:1; Gal. 5:10; Gal. 6:2; Gal. 6:5; Gal. 6:17; Rev. 2:2; Rev. 2:3; Rev. 17:7 Money belts (905) ballantion refers to a purse or pouch, a money bag. The disciples were not to rely on earthly security in their ministry; rather, they were to make for themselves “ballantia which wax not old,” in heaven Ballantion - 4v - Lk. 10:4; Lk. 12:33; Lk. 22:35; Lk. 22:36 Bag (4082) pera is a knapsack, or leather pouch used by travelers. It was used for carrying personal belongings, or food and supplies. An inscription suggests that pēra could be a type of “begging bag” in which funds were collected (Moulton-Milligan). TDNT says a pera "is the open sack carried on the left hip by a strap over the right shoulder and used by peasants, shepherds, beggars, and wandering philosophers. Jesus is teaching the disciples to rely wholly on God's provision. They are not disappointed in this regard (Lk. 22:35), but Lk. 22:36 reflects a changed situation." (Borrow Kittel's Theological Dictionary of the New Testament : abridged in one volume) Pera - 6v - Matt. 10:10; Mk. 6:8; Lk. 9:3; Lk. 10:4; Lk. 22:35; Lk. 22:36 Greet (salute, embrace, take leave, pay respects) (782) aspazomai from a + spao = draw out as a sword, pull, breathe) means to enfold in arms, to welcome, to embrace. To salute one (not in a military sense), greet, bid, wish well to. In classical literature aspazomai can also be used of physical expressions of welcome, such as “embrace” and “kiss.” It is spoken of those who meet (Mt. 10:12; Mk 9:15; Lk 1:40; 10:4; Acts 21:19; Lxx = Ex. 18:7) or separate (Acts 20:1; 21:6). This is one final expression of Paul's paternal love. A salutation on meeting; an expression of good wishes at the opening (or in Hellenistic times times also the close) of a letter. Aspazomai is constantly used in the papyri for conveying the greetings at the end of a letter (Ro 16:3, 5–16, 21–23; 1Cor. 16:19, 20; 2Cor. 13:12; Phil. 4:21, 22; Col. 4:10, 12, 14, 15; 1Th. 5:26; 2Ti 4:19, 21; Titus 3:15; Philemon 1:23; Heb. 13:24; 1Pet. 5:13; 2 John 1:13; 3 John 1:14). In Heb 11:13 spoken of promises to be embraced, to be happy about, based on the fact that they would prove to be particularly welcome. In Acts 20:1 the idea is to that Paul took "his leave" of the brethren and departed for Macedonia. In other words here aspazomai means to say goodbye, to bid goodbye to or to take leave of. In the next chapter aspazomai is used of "greeting the brethren" after which Paul stayed with them. In Acts 25:13 King Agrippa and Bernice "paid their respects" (aspazomai) to Festus. William
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Spurgeon - So that it will not be wasted. Wish well, and your well-wishing will do you good, even if it does nobody else good. Our chickens come home to roost. If they be curses, they will come upon ourselves; if they be blessings, they will bless ourselves as well as others. Steven
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Spurgeon - No blessing can be lost, if not well bestowed it will come home to the giver. Rod Mattoon - Jesus instructs these men on what to when they entered a home. They were to pronounce God's peace on that home. If that person was peaceful, he would enjoy the blessing of peace. If he was not, then God's peace would rest upon the disciples. Those who greeted these men had an opportunity to be a blessing or to reject that opportunity. If the people extended hospitality to these disciples, they were to eat whatever was set before them and be content. Some of those homes may have included non-Jewish families that did not observe the Levitical dietary laws. Jesus told them to willingly eat and drink what was before them and not be distracted by their meals. Jesus also told his disciples to accept hospitality graciously because their work entitled them to it. Preachers of the Gospel deserve to be supported, and it is believers' responsibility to make sure they have what they need. MacLaren on it will return to you - 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. Rest on (1879)(epanapaúō from epí = upon + anapaúomai = to rest) means to rely, rest, repose oneself upon, finding comfort or inner security (Ro. 2:17 = only other NT use; Sept.: Mic. 3:11); to rest with the sense of remaining upon (Luke 10:6) Used in the Septuagint of the Holy Spirit resting on men (Nu 11:25, 26) and spirit of Elijah resting on Elisha (2 Kgs. 2:15). Friberg - basic meaning = rest on; (1) continue, remain with (Lk 10.6); (2) as finding comfort through confident dependence on something rely on, trust in ( Ro 2.17) (Borrow Analytical Lexicon of the Greek New Testament) Romans 2:17 But if you bear the name “Jew” and rely upon the Law and boast in God, Numbers 11:25 (and Nu 11:26) Then the LORD came down in the cloud and spoke to him; and He took of the Spirit who was upon him and placed Him upon the seventy elders. And when the Spirit rested (Lxx = epanapaúō) upon them, they prophesied. But they did not do it again. Micah 3:11 Her leaders pronounce judgment for a bribe, Her priests instruct for a price And her prophets divine for money. Yet they lean on (Lxx = epanapaúō) the LORD saying, "Is not the LORD in our midst? Calamity will not come upon us." Luke 10:7 "Stay in that house, eating and drinking what they give you; for the laborer is worthy of his wages. Do not keep moving from house to house. Stay in that house: Lu 9:4 Mt 10:11 Mk 6:10 Ac 16:15,34,40 for the laborer is worthy of his wages: De 12:12,18,19 Mt 10:10 1Co 9:4-15 Ga 6:6 Php 4:17,18 1Ti 5:17-18 2Ti 2:6 3Jn 1:5-8 Do not keep moving from house to house. : 1Ti 5:13 Multiple Resources on Luke 10 (includes the sermons below) Luke 10:5-11 Responses to the Kingdom: Peace or Punishment - John MacArthur Luke 10:1-16 The Crucial Message - Steven Cole Related Passages: 1 Timothy 5:17-18 The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching. 18 For the Scripture says, “YOU SHALL NOT MUZZLE THE OX WHILE HE IS THRESHING,” and “The laborer is worthy of his wages.” Comment - Note the exact phrase "the laborer is worthy of his wages," which suggests that by the time of Paul's writing 1 Timothy, the Gospel of Luke may well have been known Scripture. Luke 22:36+ (CHRIST GIVES DIFFERENT INSTRUCTIONS) - And He said to them, “But now, whoever has a money belt is to take it along, likewise also a bag, and whoever has no sword is to sell his coat and buy one. "HOUSE EVANGELISM" Stay in that house, eating and drinking what they give you - Stay (meno) means to tarry, and is a command from Jesus in the present imperative (continually remain in that house). Don't go from house to house. We see this today in laborers seeking to reach "Hidden or Unreached People Groups" where the gospel worker lives among the people group establishing themselves in the community, creating trust and lending credibility to their message of good news. They "preach" the good news with both their life and their lips. And don't be "picky" eaters. You are not going to feed your stomachs, but to feed souls the Bread of life. "They were neither to be beggars nor feasters; but, being refreshed at one hospitable table, they were to go on with their work." (Spurgeon) The laborer is worthy of his wages - Paul uses this exact phrase in 1Ti 5:18 This statement is quoted by Paul in 1 Timothy 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. (
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Spurgeon - Hearing and rejecting the gospel is the crowning sin of all. Whatever else men are guilty of, if they have not rejected Christ, they have not yet reached the summit of iniquity.
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Spurgeon - If the messenger delivers his message correctly, and as his Master would have him deliver it, the rejection of it, when brought by him, has the same guilt in it as the rejection of Christ himself, and the rejection of Christ is the rejection of God; so Jesus tells us here. Jeremiah gives us an OT example not listening - "To whom shall I speak and give warning, That they may hear? Behold, their ears are closed, and they cannot (are unable) listen (Lxx uses same verb as Lk 10:16 = akouo). Behold, the word of the LORD has become a reproach to them; They have no delight in it." (Jer 6:10) Rod Mattoon - Opportunity speaks of urgency. The opportunity to reach people for Christ today may be lost tomorrow. People get hardhearted and apathetic, making it difficult to reach them. Some die and it is too late to reach them for the Lord. This is why Paul urged us that today is the day to put your faith in Christ if you have never made that decision. 2 Corinthians 6:2
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Spurgeon - Christ judges himself to be treated as his ministers are, and therefore it will go hard with those who reject their message and cause them pain. Steven
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Spurgeon remarks that "Not one of the (70) lambs had been eaten by the wolves. The Seventy were only told to heal the sick Lk 10:9, but by their testimony they too had received power and authority over the demons. Spurgeon adds "Christ had not mentioned that in the commission. He sent them to heal the sick. The casting out of devils was included, no doubt, but it was not specifically mentioned; and this being an extra beyond the words of their commission, they were especially delighted with it -- Lord, even the devils are subject unto us through thy name.” Bengel remarks "They had two most weighty and sufficient reasons for their joy: 1) because a short while before the disciples had not been able to drive a demon out of a lunatic 2) because, in giving them His instructions, the Lord had indeed made mention in general of healing the sick, but not of casting out demons. They experienced more things (more gifts conferred on them) in the actual effect, than Jesus had expressed. John
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Spurgeon - He saw him fall from his power like a meteor, suddenly and hopelessly. George Wood - They've (the Seventy) seen demons cast out and He says, "I saw Satan fall." There are some who look at that and say, "What Jesus means there is that, in His pre-existence, He saw Satan kicked out of heaven." And He could mean that. But more likely, in the context of what He is saying, it's simply this, "While you were casting out the subordinates—the demons—I was seeing in your activity the fact that I'm casting out the leader of the subordinates, the master of the subordinates—Satan and his work is over. When you get involved in the kingdom, you tramp on snakes and scorpions. Jesus wasn't telling His disciples to go out and be snake-handlers and walk across snake pits. He was symbolically visualizing the work of the enemy as one which lethally stings and He says, "The devil is not going to get you. You're going to walk on his head. Spiritually, he cannot come near you. He cannot touch you. You'll go out with power." (Ibid) George Truett - When the seventy returned and made their report, Jesus said, "I saw Satan as lightning fall from heaven." It was a vision to Christ of the ultimate triumph of the Gospel—a vision of Christ's ultimate triumph everywhere as the Savior of men. He saw a great day coming when Satan should be bruised under the heel of the marching triumph of the Son of God. (Sermon) Alfred Edersheim on like lightning - "And he is fallen like lightning, in its rapidity, dazzling splendour, and destructiveness." Watching (2334)(theoreo from theorós = spectator (looks at thing w interest and purpose, careful observation of details) <> theáomai ) = look closely at) describes rapt contemplation of a vision (Jn 2:23 beholding His signs). It denotes calm, intent, continuous contemplation of an object which remains before the spectator. In Jn 1:14 Jesus’ glory was the object of contemplation. In the Septuagint of Ps 66:18 theoreo the object of the contemplation is wickedness! Theoreo denotes calm, intent, continuous contemplation of an object which remains before the spectator. Already, But Not Yet—Luke 10:18 [Jesus] said to them,“ I saw Satan fall like lightning from heaven.” If Jesus has won the victory over sin, suffering, and death, why is it that we still sin, suffer, and die? To understand this seeming contradiction, we must recognize the“already, but not yet ”tension of the gospel. On the one hand, God ’s kingdom has already come in the person of Jesus. As the incarnate God-man, He died on the cross so that through His death and resurrection He might destroy the devil (Hebrews 2:14). On the other hand, the perfect kingdom toward which He pointed awaits His personal return to earth. We experience the tension of living between the“already, but not yet”aspects of God’s kingdom. Luke 10 illustrates this tension. Upon returning from preaching, the disciples were jubilant.“Even the demons are subject to us in Your name,”they told Jesus (Luke 10:17). He replied that He had seen Satan“ fall like lightning from heaven” (v.18). He also assured them that nothing would hurt them (v.19). Yet many of them suffered and died as martyrs, and evil is still rampant today. Even so, we can face whatever comes, for someday we’ll enter fully into the victory Jesus has won. In the meantime, we can take comfort in knowing that nothing shall separate us from God’s love (Romans 8:35-39).By Herbert Vander Lugt God’s kingdom has come in Jesus the king, He died and He rose, redemption to bring; Yet still we await the glorious day When Satan and sin no longer hold sway. —D. De Haan Satan may win some battles, but he has already lost the war. Luke 10:19 "Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing will injure you. I have given you authority: Ps 91:13 Isa 11:8 Eze 2:6 Dt 8:15; Nu 21:6-9; 1 Kgs 12:14; Isa 11:8; Mk 16:18 nothing will injure you.: Lu 21:17,18 Ro 8:31-39 Heb 13:5,6 Rev 11:5 Multiple Resources on Luke 10 (includes the sermons below) Luke 10:17-20 The Joys of a True Disciple - John MacArthur Luke 10:17-24 What Makes Jesus Rejoice - Steven Cole CHRIST'S BIDDINGS ARE HIS ENABLINGS! Behold (2400)(idou) is a command ("Pay attention!") spoken to get their (and our) attention. I have given you authority - Jesus had the right to dispense authority for as He testified in Mt 28:16 " “All authority (exousia) has been given to Me in heaven and on earth." Jesus knew that "the enemy will not give up! Satan would certainly attack Christ’s servants and seek to destroy them. That is why our Lord added the words of encouragement in Luke 10:19. He assured them that their authority was not gone now that the preaching mission had ended, and that they could safely tread on the “old serpent” without fear (Gen. 3:15; Rev. 12:9)." (Wiersbe Borrow Be Compassionate) Have given (didomi) means to cause one to have something usually of value, in this case supernatural power over Satan and his minions! Even better "given" is in the perfect tense which speaks of the permanence of that gift from Jesus. This is the same tense Peter used in 2 Peter 1:3-note when he wrote "seeing that His divine power has granted (perfect tense) to us everything (including supernatural power over our enemy) pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence." Authority (1849)(exousia) in simple terms means the right and the might over the kingdom of darkness. Compare Jesus commission of the 12 - "And He called the twelve together, and gave them power and authority over all the demons and to heal diseases." (Lk 9:1) Serpents and scorpions - In the context of the statement over all the power of the enemy these creatures are figurative descriptions of Satan's kingdom of darkness. However as noted below the promise was in a sense literally fulfilled in the life of the apostle Paul. We see this playing out in Acts when Paul is bitten by a viper Acts 28:3-6 But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat and fastened itself on his hand. 4 When the natives saw the creature hanging from his hand, they began saying to one another, “Undoubtedly this man is a murderer, and though he has been saved from the sea, justice has not allowed him to live.” 5 However he shook the creature off into the fire and suffered no harm. 6 But they were expecting that he was about to swell up or suddenly fall down dead. But after they had waited a long time and had seen nothing unusual happen to him, they changed their minds and began to say that he was a god. Henry
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Spurgeon - That is a higher privilege than to be master over demons, or to be able to tread on serpents. That day of miracles is past; but the power of the gospel is a spiritual power the same as before. We still cast out devils; still are men delivered from the dominion of Satan. And nothing will injure you (cf Acts 21:18) - The Greek has a TRIPLE negative (ouden humas ou me) which makes it a very strong statement! While we are all aware that believers through the ages have been harmed and even martyred, Jesus promises that we will ultimately kept or guarded by the power of God. Listen to Peter's description of our great salvation: Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you, who are protected by the power of God through faith for a salvation ready to be revealed in the last time. (1 Peter 1:3-5-note) John writes We know that no one who is born of God sins; but He who was born of God keeps him and the evil one does not touch (devil cannot habitually touch those born of God) him. (1 John 5:18-note) Paul gives us the ultimate truth about our divine protection For I am convinced that neither death, nor life, nor angels, nor principalities (~ demonic powers), nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. (Ro 8:38-39-note). Luke 10:20 "Nevertheless do not rejoice in this, that the spirits are subject to you, but rejoice that your names are recorded in heaven." Lk 10:23 10:1 26:24 27:5 1Co 13:2,3 in this (KJV): Mt 7:22, rejoice that your names are recorded in heaven." : Ex 32:32 Ps 69:28 Isa 4:3 Da 12:1 Php 4:3 Heb 12:23 Rev 3:5 Rev 13:8 20:12,15 21:27 Multiple Resources on Luke 10 (includes the sermons below) Luke 10:17-20 The Joys of a True Disciple - John MacArthur Luke 10:17-24 What Makes Jesus Rejoice - Steven Cole Luke 10:20 Why May I Rejoice? - C H Spurgeon THE MIRACLE THAT TRULY CAUSES US TO REJOICE! Nevertheless do not rejoice in this, that the spirits are subject to you - This command from Jesus is a good reminder for all of us. If we are truly engaged in the Lord's missionary work, we will from time to time see and/or experience remarkable supernatural works. It would be easy to focus on those things (and fall prey to a dangerous, deceptive sense of spiritual pride or superiority! Memorize and live in the truth of 2 Cor 3:5-6-note!). In so doing we might forget the most incredible miracle of all, that our "names are recorded in heaven!" (cf. Phil. 4:3-note; Rev. 3:5-note; Rev 20:15-note). Spurgeon - The 70 disciples returned from their preaching tour flushed with the joy of success, and our Savior, to refine that joy and prevent its degenerating into pride, bids them rather rejoice that their names were written in heaven. He conducted their contemplations to the glorious doctrine of election, so that grateful thoughts might sober them after successful work; He bids them consider themselves as debtors to divine grace, which reveals unto babes the mysteries of God; for He would not allow their new position as workers to make them forget that they were the chosen of God, and therefore debtors (Sermon) Criswell on do not rejoice - The conclusion of the Lord's instructions is a caution to the disciples not to become enamored with sensational spiritual events, however significant. Rather, attention should be focused on salvation, the central theme of all prophecy and Scripture as well as the chief concern of Christ's life. The presence of one's name in heaven is of greater significance than any individual spiritual prowess about which one might boast. Steven
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Spurgeon - To be elect is better than to be endowed with the greatest gifts. When we are likely to become too elated by what the Lord does by us, it will be well to remember that what he has done for us is a far greater and safer reason for joy. Bid, Lord, thy heralds publish loud The peaceful blessings of thy reign; And when they speak of sprinkled blood, The mystery to the heart explain. Chase the usurper from his throne, Oh! chase him to his destined hell; Stout-hearted sinners overcome, And glorious in thy temple dwell. Recorded (1449)(engrapho from en = in or on + grapho = to write) means literally (as used here in Lk 10:20) to write in, to enroll, to enter into a register, to record. Engrapho figuratively speaks of a spiritual impression made on the heart ("You are our letter, written in our hearts, known and read by all men." 2 Cor 3:2). Engrapho means to inscribe formally and solemnly. It was used for the signing of a will, a marriage document, or a peace treaty, and also for the enrolling of a citizen. BDAG - to record information, esp. names in official documents (inscribed on pillars - Herodotus).... Like the Gk. term engrapho, which can be used of handwriting as well as engraving, the Eng. rendering ‘inscribe’ does double duty for Paul’s imagery and is in harmony with the official flavor (numerous official letters were inscribed on stone) of his prose in 2 Cor 3:2. (Borrow A Greek-English lexicon of the New Testament, and other early Christian literature) TDNT on engrapho - 1. Lk 10:20 The references of engraphein are to a. “writing in a letter or petition,” b. “entering in a document,” c. “inscribing on a list,” d. “inscribing the divine words in the Bible,” and e. “entering in the book of life” (Da 12:1 LXX). The Lord's saying in Lk. 10:20 carries the thought that those who belong to Christ are enrolled as citizens of the eternal politeia. 2. 2 Cor. 3:2-3. What Paul is saying here is that the Corinthians are letters “inscribed” on his heart. The idea of inscribing on the heart or soul is a common one in antiquity, but Paul is probably influenced more by Jer. 31:33 ; Prov. 3:3; also Ex. 24:12; 31:18; 34:1; Ezek. 11:19; 36:26. (Borrow Kittel's Theological Dictionary of the New Testament : abridged in one volume) The only uses of engrapho in the Septuagint are found in Ex 39:14 and Da 12:1. The use in Daniel is powerful and parallels Jesus' words here in Luke 10:20 in the sense that both passages speak of permanence as explained below. Daniel 12:1+ "Now at that time Michael, the great prince who stands guard over the sons of your people, will arise. And there will be a time of distress such as never occurred since there was a nation until that time; and at that time your people, everyone who is found written (Lxx = engrapho in the perfect tense) in the book (Lxx = biblos- book, scroll), will be rescued. James Smith - SENT ONES. Luke 10:1-20. Man hath his daily work of body or mind Appointed, which declares his dignity, And the regard of Heaven on all his ways, While other animals inactive range, And of their doings God takes no account. —Milton. These seventy were appointed by the Lord, and sent forth, two and two, and surely it was a great comfort for them to know that they were going "before His face," and into the very places "whither He Himself would come" (v. 1). May not every sent one now rest in this same assurance, that wherever they go, at His will and in His Name, there shall He manifest His presence. But there is to be no selfish monopolising of this work on the part of the sent ones, for it was to them the Lord said, "Pray ye the Lord of the harvest, that He may send forth labourers" (v. 2). In this spirit of prayer, begotten by real love for the Lord and His work, we do become "co-workers together with Him." There are precious lessons here for all who seek to do the will of God. I. A Great Commission. "Go your ways; behold, I send you forth" (Lk 10:3). They went as— 1. LAMBS. "Behold, I send you forth as lambs among wolves" (Lk 10:3). They were not sent as rams to fight their way by the power of their heads, but as lambs, entirely under the protection of the ever-watchful Shepherd, and as such they represent heart life more than head life. The influence of love is always more powerful than that of reason. The wolves represent those who live the grossly selfish life—men of the world. 2. FORERUNNERS. "They went whither He Himself would come" (Lk 10:1). As such they were to "salute no man by the way." Their coming into any city or place was a testimony that the King Himself was coming. Have we, as sent ones (Lk 20:17, 18), been animated by a like faith in the promise and power of Christ? Do we expect Him to follow up our word and work in His Name with His own convincing presence? 3. HERALDS. Saying, "The kingdom of God is come nigh unto you" (Lk 10:9). From that time Jesus began to preach and to say, "Repent, for the kingdom of Heaven is at hand" (Matt. 4:19). The kingdom itself was brought near by the very presence of the heralds of it. If the kingdom of God is within you (Luke 17:21; Rom. 14:17), then when you come into contact with those who know not God, nor His Christ, does not the kingdom come near to them in you? 4. AMBASSADORS. Jesus said of them, "He that heareth you heareth Me, and he that despiseth you despiseth Me" (v. 16). "Now then, we are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God" (2 Cor. 5:20). II. A Joyful Testimony. "They returned with joy, saying, Lord, even the devils are subject unto us through Thy Name" (Lk 10:17). Those who go at His bidding and in His Name will always have a joyful testimony to bear. They will be more than conquerors. "We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places" (Eph. 6:12). Our foe is not in the form of "flesh and blood" (human), but in the character of wicked spirits which rule the kingdom of darkness—invisible demons—that possess the hearts of men, and that can only be cast out through the power of the Name of Jesus (Eph. 2:2). The works of the devil are still being destroyed in those to whom the Son of God is being manifested (1 John 3:8). Thus, the lifting up of the Son of God is still the power to bring the devils of doubt and uncleanness into subjection (John 12:13). III. A Suggestive Comment. "Jesus said unto them, I beheld Satan as lightning fall from Heaven" (Lk 10:18). What a strange and startling statement, coming as a reply to their exultant account of "devils being subject to them." It appears that Satan shot down from the heavenlies with lightning speed when he saw that his angel demons were being routed and overcome by those seventy messengers of the Son of God. The more we triumph in the Name of Jesus, the more intensely will we be tried and opposed by the powers of darkness. The wrestling mentioned in Ephesians 6:12 implies a real and desperate struggle in very close quarters—wrestlers grip each other. IV. An Assuring Promise. "Behold, I give you power to tread on... all the power of the enemy" (Lk 10:19). Although Satan hath come down like lightning in all his power to oppose the mission of Christ through you, I give you power to tread all his power beneath your feet. The sphere of Satan's work is now on the earth. Let us treat all "criticisms" and "teachings" that are opposed to the mind and purposes of Jesus Christ as the "doctrines of devils" (1 Tim. 4:1). Take courage from His promise, "I give unto you power" (Acts 1:8). The time has come when the God of peace can bruise Satan under your feet (Rom. 16:20). One of the signs of faith in His Name is the casting out of devils (Mark 16:17). V. A Source of Joy. "Rejoice not that the spirits are subject unto you, but rather rejoice because your names are written in Heaven" (v. 20). To have our names written there is a guarantee of deliverance (Dan. 12:1). Overcoming devils is, in the mind of Christ, a comparatively small matter, but to have our names written in the Lamb's Book of Life (Rev. 21:27), and to belong to the General Assembly and Church of the Firstborn, which are written in Heaven, is something to rejoice over, as it is a privilege that will be fruitful of joy and honour through all eternity, for a man may cast out devils and yet himself be a castaway (Matt. 7:22, 23). Precious Names—Luke 10:20 Rejoice because your names are written in heaven. No one expected the second anniversary of the 9/11 terrorist attacks to be as emotionally charged as the first. But that changed at Ground Zero in New York City when a group of 200 young people began reading the names of those who had died at the World Trade Center. The readers were the sons, daughters, brothers, sisters, nieces, and nephews of the victims. The 2,792 names, precious to those who read them, brought a fresh reminder of those they had loved and lost. A person’s name represents his identity, accomplishments, and relationships. Someday our name may appear on a memorial plaque or gravestone as a mark of remembrance and honor. But there is a heavenly ledger that is the most important of all. When Jesus’ followers reported their successful service to Him, He replied: “Do not rejoice in this, . . . but rather rejoice because your names are written in heaven” (Luke 10:20). Then He thanked the Father for making the way to Him simple enough for even a child to understand (v.21). Our names are recorded in heaven, Christ's death this high honor secured; Believers have now a new standing That nothing can change—we're assured. —D. De Haan When you trust Jesus here on earth He writes your name in heaven. Luke 10:21 At that very time He rejoiced greatly in the Holy Spirit, and said, "I praise You, O Father, Lord of heaven and earth, that You have hidden these things from the wise and intelligent and have revealed them to infants. Yes, Father, for this way was well-pleasing in Your sight Amplified In that same hour He rejoiced and gloried in the Holy Spirit and said, I thank You, Father, Lord of heaven and earth, that You have concealed these things [relating to salvation] from the wise and understanding and learned, and revealed them to babes (the childish, unskilled, and untaught). Yes, Father, for such was Your gracious will and choice and good pleasure. CSB In that same hour He 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 the learned and have revealed them to infants. Yes, Father, because this was Your good pleasure. ESV In that same hour he rejoiced in the Holy Spirit and said, "I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; yes, Father, for such was your gracious will. KJV In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. GWN In that hour the Holy Spirit filled Jesus with joy. Jesus said, "I praise you, Father, Lord of heaven and earth, for hiding these things from wise and intelligent people and revealing them to little children. Yes, Father, this is what pleased you. NET 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. NAB At that very moment he rejoiced (in) the holy Spirit and said, "I give you praise, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to the childlike. Yes, Father, such has been your gracious will. NIV 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. NLT At that same time Jesus was filled with the joy of the Holy Spirit, and he said, "O Father, Lord of heaven and earth, thank you for hiding these things from those who think themselves wise and clever, and for revealing them to the childlike. Yes, Father, it pleased you to do it this way. Wuest At that very hour He rejoiced exceedingly, this rejoicing being energized by the Holy Spirit, and said, I give praise to you, openly and from the heart, Father, Lord of heaven and earth, because you hid these things from the wise and the learned, and uncovered them to the untaught. Yes, Father, because it was your good pleasure and you willed it so. YLT In that hour was Jesus glad in the Spirit, and said, 'I do confess to thee, Father, Lord of the heaven and of the earth, that Thou didst hide these things from wise men and understanding, and didst reveal them to babes; yes, Father, because so it became good pleasure before Thee. At that very time He rejoiced greatly in the Holy Spirit,: Lu 15:5,9 Isa 53:11 62:5 Zep 3:17 I praise You, O Father: Mt 11:25,26 Joh 11:41 17:24-26 Lord of heaven and earth: Ps 24:1 Isa 66:1 You have hidden these things from the wise and intelligent: Job 5:12-14 Isa 29:14 1Co 1:9-26 2:6-8 3:18-20 2Co 4:3 Col 2:2,3 have revealed them to infants: Ps 8:2 25:14 Isa 29:18,19 35:8 Mt 13:11-16 16:17 21:16 Mk 10:15 1Co 1:27-29 2:6,7 1Pe 2:1,2 Yes, Father, for this way was well-pleasing in Your sight: Eph 1:5,11 Multiple Resources on Luke 10 (includes the sermons below) Luke 10:21 What Makes Jesus Rejoice? Part 1 Luke 10:22 What Makes Jesus Rejoice? Part 2 Luke 10:25-29 What Makes Jesus Rejoice, Part 3 Luke 10:17-24 What Makes Jesus Rejoice - Steven Cole Luke 10:21 The Lord’s Chosen Ministers - C H Spurgeon Related Passages: 1 Corinthians 1:18+ For the word of the Cross is foolishness to those who are perishing (present tense = in process of perishing), but to us who are being saved it is the power of God. (See the full context 1Cor 1:18-2:5) 1 Corinthians 1:26-29+ For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; 27 but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, 28 and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are, 29 so that no man may boast before God. 1 Corinthians 3:18+ Let no man deceive himself. If any man among you thinks that he is wise in this age, he must become foolish, so that he may become wise. 1 Corinthians 2:14+ But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised. Luke 9:47-48+ But Jesus, knowing what they were thinking in their heart, took a child and stood him by His side, 48 and said to them, “Whoever receives this child in My name receives Me, and whoever receives Me receives Him who sent Me; for the one who is least among all of you, this is the one who is great.” Isaiah 57:15 For thus says the high and exalted One Who lives forever, whose name is Holy, “I dwell on a high and holy place, And also with the contrite and lowly of spirit In order to revive the spirit of the lowly And to revive the heart of the contrite. Isaiah 66:2 For My hand made all these things, Thus all these things came into being,” declares the LORD. “But to this one I will look, To him who is humble and contrite of spirit, and who trembles at My word. JESUS REJOICED GREATLY! At that very time (In that same hour, "at the hour itself", cp Lk 2:38;10:21; 12:12; 20:19) - An expression of time begging the question "At what time?" Begin to develop the habit of prayerfully interrogating the Biblical text, for in so doing it will often force you to examine the context. You will be amazed at how good the Scripture (and the Holy Spirit the One Who inspired the Word) is at answering your questions. And every time you pause to prayerfully, humbly ponder the Word, you are in a sense carrying out what I like to call a "mini-meditation!" (See Meditate or Primer on Biblical Meditation). And so the answer to "at that time" is clearly the time when He sent out the 70, who obediently went, and returned with a report of a divinely empowered successful missionary tour.
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Spurgeon - “Canst thou by searching find out God? Canst thou find out the Almighty unto perfection?” No, thou canst not. The Son of God must reveal his Father to thee, or thou wilt never know him. William
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Spurgeon - Gospel times are happy times. Do we think enough of our privilege in being permitted to live in an age when salvation is fully revealed and plainly preached in all our streets? It is to be feared that the commonness of the blessing has made it cheap in our esteem. POSB - Jesus said that He himself was the great salvation which the godly prophets and kings of old desired to see and hear. Jesus was claiming to be the Messiah, the Son of the Living God. He was the One promised by God down through the ages. (See Isa. 53:1-12.) (Borrow Luke Commentary The Preacher's Outline & Sermon Bible) Disciples (3101)(mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". Gives us our English = "mathematics") describes a person who learns from another by instruction, whether formal or informal. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere passive pupil. A mathetes describes an adherent ( = sticking fast, someone who believes and helps to spread the doctrine of another) of a teacher. Blessed (3107) makarios from root makar, but others say from mak = large or lengthy) means to be happy, but not in the usual sense of happiness based on positive circumstances. From the Biblical perspective Makarios describes the person who is free from daily cares and worries because his every breath and circumstance is in the hands of His Maker Who gives him such an assurance (such a "blessing"). As discussed below makarios was used to describe the kind of happiness that comes from receiving divine favor. Makarios - 49v - blessed(1), blessed(46), fortunate(1), happier(1), happy(1). Matt. 5:3; Matt. 5:4; Matt. 5:5; Matt. 5:6; Matt. 5:7; Matt. 5:8; Matt. 5:9; Matt. 5:10; Matt. 5:11; Matt. 11:6; Matt. 13:16; Matt. 16:17; Matt. 24:46; Lk. 1:45; Lk. 6:20; Lk. 6:21; Lk. 6:22; Lk. 7:23; Lk. 10:23; Lk. 11:27; Lk. 11:28; Lk. 12:37; Lk. 12:38; Lk. 12:43; Lk. 14:14; Lk. 14:15; Lk. 23:29; Jn. 13:17; Jn. 20:29; Acts 20:35; Acts 26:2; Rom. 4:7; Rom. 4:8; Rom. 14:22; 1 Co. 7:40; 1 Tim. 1:11; 1 Tim. 6:15; Tit. 2:13; Jas. 1:12; Jas. 1:25; 1 Pet. 3:14; 1 Pet. 4:14; Rev. 1:3; Rev. 14:13; Rev. 16:15; Rev. 19:9; Rev. 20:6; Rev. 22:7; Rev. 22:14 See...see (991)(blepo) see, look at; (1) of sense perception see (Mt 7.3); (2) in contrast to being blind be able to see (Lk 7.21); figuratively, of spiritual perception - see, understand, be aware of (Jn 9.39; Ro 11.8); (3) of careful observing - look at, regard (Mt 5.28; Jn 13.22); (4) of mental functions; (a) as directing one's attention take notice of, regard, consider (1Co 1.26); (b) as taking warning watch, beware, take heed (Mk 13.9); (c) as mentally perceiving discover, find, become aware of (Ro 7.23) Blepo in Luke and Acts - Lk. 6:41; Lk. 6:42; Lk. 7:21; Lk. 7:44; Lk. 8:10; Lk. 8:16; Lk. 8:18; Lk. 9:62; Lk. 10:23; Lk. 10:24; Lk. 11:33; Lk. 21:8; Lk. 21:30; Lk. 24:12 Acts 1:9; Acts 1:11; Acts 2:33; Acts 3:4; Acts 4:14; Acts 8:6; Acts 9:8; Acts 9:9; Acts 12:9; Acts 13:11; Acts 13:40; Acts 27:12; Acts 28:26 Luke 10:24 for I say to you, that many prophets and kings wished to see the things which you see, and did not see them, and to hear the things which you hear, and did not hear them." ESV For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it." NLT I tell you, many prophets and kings longed to see what you see, but they didn't see it. And they longed to hear what you hear, but they didn't hear it." Wuest for I am saying to you, Many prophets and kings desired to see the things which you are seeing and did not see them, and to hear the things which you are hearing and did not hear them. many prophets and kings wished to see the things which you see: John 8:56 Heb 11:13,39 1Pe 1:10,11 Multiple Resources on Luke 10 (includes the sermons below) Luke 10:21 What Makes Jesus Rejoice? Part 1 - John MacArthur Luke 10:22 What Makes Jesus Rejoice? Part 2 - John MacArthur Luke 10:25-29 What Makes Jesus Rejoice, Part 3 - John MacArthur Luke 10:17-24 What Makes Jesus Rejoice - Steven Cole Related Passages: 1 Peter 1:10-12+ "As to this salvation (1Pe 1:9), the prophets who prophesied of the grace that would come to you (see Messianic Prophecies) made careful searches (ekzeteo) and inquiries,(exereunao) seeking to know what person or time the Spirit of Christ within them was indicating (OT prophetic writing were INSPIRED!) as He predicted the sufferings of Christ (first coming) and the glories to follow (second coming). It was revealed (apokalupto) to them that they were not serving themselves, but you, in these things which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven–things into which angels long to look ( parakupto). JESUS IS THE CONSUMMATION OF ALL HISTORY" for I say to you, that many prophets and kings wished (thelo) to see (blepo) the things which you see, and did not see them, and to hear the things which you hear, and did not hear them." - For (gar) is a term of explanation in this case explaining what the disciples were so privileged, so blessed. "The little flock (Luke 12:32) of genuine followers were blessed to see it all and enabled to understand it by the Holy Spirit. They were the humble, broken, contrite, self-denying, cross-bearing, obedient ones, chosen by the Father, to whom the Son revealed Himself through the Holy Spirit. The blessings they received are available to all who accept the Savior’s invitation, “Come to Me, all who are weary and heavy-laden, and I will give you rest” (Matt. 11:28)." (See Luke MacArthur Commentary) NET Note - 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. William
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Spurgeon adds "What is the way to heaven by my own doings and merits?" There is a similar question in the 3 synoptic Gospels (see Related Passages above) but in each case it does not appear to have an evil motive - Luke 18:18ff, Mt 19:16–22, Mk 10:17–22. In that question by the rich young ruler there was still the emphasis on what the person must DO! Jesus is interesting in BEING not DOING, for we could never do enough to save ourselves. This principle has some application to believers who are so busy doing things for Jesus (too often in their own fleshly power, but see the result of such doing in Jn 15:5) rather than "being" (see Mary and Martha below - Lk 10:38-42). John
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Spurgeon - That was a most appropriate answer to a lawyer. “ You ask me what you should do; well, you profess to be a teacher of the law, you ought, therefore, to know what is written in the law.” Spurgeon - Do any of you want to live by the law? There is the law. Does any man here pretend that he has kept it? Let me ask any man here who would justify himself by his own works, have you thought of God today? How much time have you spent with God? or yesterday, how much of your time did you give him ¾how many minutes? Would you venture to say that you spent a quarter of an hour in prayer? No, perhaps, if it comes to the truth, you did not spend five minutes. Now, if you loved God with all your heart, and all your soul, and all your strength, and all your mind, do you think that five minutes would satisfy such a love as that? Oh, no, sirs, you that are unconverted give God no love at all, and how can you think therefore, that you are keeping his law which puts it so strongly, “Thou shalt love the Lord thy God with all thy heart? and with all thy soul, and with all thy strength, and with all thy mind, and thy neighbor as thyself”? Have you ever done that? Neither the first nor the second table have you kept intact. Luke 10:27 And he answered, "YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR STRENGTH, AND WITH ALL YOUR MIND; AND YOUR NEIGHBOR AS YOURSELF."
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Spurgeon - This lawyer was one of those people who know the law, yet do it not. No doubt Jesus struck the nail on the head when he gave him that very pertinent answer, “This do, and thou shalt live.” This lawyer was trying to live by teaching the law, by his knowledge of it, but Christ insists that nothing will do but a practical carrying out of its precepts. Spurgeon - For “the man that does these things shall live in them;” but who has ever thus loved the Lord his God? Who among the fallen sons of men can thus honor his Maker? Our Lord thus laid open the impossibility of salvation by works. The labours of Hercules are nothing to the work which is required to merit heaven. To love God and our neighbor, according to the measure of the law, has never yet been accomplished by any mere man. Luke 10:29 But wishing to justify himself, he said to Jesus, "And who is my neighbor? Amplified - And he, determined to acquit himself of reproach, said to Jesus, And who is my neighbor?
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Spurgeon - Expecting the Lord to tell him that his fellow Jew was such; instead of which, the Lord tells him that he ought to be a neighbour to any man and every man in need.
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Spurgeon - He probably meant to say, “I have not any neighbours; I have no near relations; my father and mother are dead and gone, I have no brothers and sisters, and therefore I may be excused from the duty of loving anyone else as I love myself.” Jesus did not answer the lawyer’s question, “ Who is my neighbour?” He did not turn the eyes of the man to the poor mendicants who needed charity, but he made him look at himself.
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Spurgeon - This priest had been up to the temple to perform his part of the service; he was much too good, in his own opinion, to go and touch a man who was wounded, “he passed by on the other side.” He did not like the look of wounds and blood. It is a very convenient thing not to recollect the miseries of your fellow-men. Do not think about their poverty: it might spoil your digestion. Do not think about their drunkenness: you might have to become a teetotaler. Do not think about their sin: you might have to go and preach in the street to them. You can live so easily and pleasantly, and even be a priest and be called “His Reverence,” if you are very careful which side of the road you take. “He passed by on the other side.”
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Spurgeon - He looked, approached, drew near, “came where he was.” He did not ask him how he got there, or say to him, ‘Why, man, you must have been very foolish to travel alone. My dear friend, next time you come this way, you must come armed. Did you not know this was a very ugly part of the road? And I think you are ill-advised to have been traveling quite so late.” Oh, we have many dear friends who always favor us with their rebukes when our wounds are bleeding! “He had compassion on him.” NET Note - Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion. Barclay on a 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. (Daily Study Bible) Related Resources: Hampton Keathley's diagram on the concentric circles depicting the Jewish Social Structure. Wikipedia Samaritans Holman Bible Dictionary Samaria, Samaritans Hastings' Dictionary of the Bible Samaritans International Standard Bible Encyclopedia Samaritans Kitto Biblical Cyclopedia Samaritans The Jewish Encyclopedia Samaritans He felt compassion (4697)(splanchnizomai from splagchnon = bowel, viscera - see splagchnon note below) means to experience a deep visceral feeling for someone, to feel compassion for, to feel sympathy, to take pity on someone. Compassion is the sympathetic consciousness of others’ distress together with a desire to alleviate it. This verb expresses an outward flow of one's life in contrast to our natural tendency toward self centeredness. It is notable that 8/12 NT uses describe this deep seated emotion in Jesus. It follows that if we desire to imitate Jesus, we need to be men and women of deep compassion! Zodhiates note on splagchnon - In Class. Gr. writers, it is chiefly spoken of the upper viscera of animals, as the heart, lungs, and liver which were eaten during or after the sacrifice… Figuratively, the inward parts indicating the breast or heart as the seat of emotions and passions. In the NT, of the gentler emotions as compassion, tender affection indicating the mind, soul, the inner man (2Co 6:12, Philemon 1:7, 20; 1Jn 3:17; Sept.: Pr 12:10 (cf. Ge 43:30; 1Kgs. 3:26) The Complete Word Study Dictionary: New Testament. AMG) Splanchnizomai - 12x in the NT - Usage: feel compassion(2), felt compassion(7), moved with compassion(2), take pity(1). (Only found in apocryphal book 2 Macc 6:8.) Matthew 9:36 Seeing the people, He felt compassion for them, because they were distressed and dispirited like sheep without a shepherd. Matthew 14:14 When He went ashore, He saw a large crowd, and felt compassion for them and healed their sick. Matthew 15:32 And Jesus called His disciples to Him, and said, "I feel compassion for the people, because they have remained with Me now three days and have nothing to eat; and I do not want to send them away hungry, for they might faint on the way." Matthew 18:27 "And the lord of that slave felt compassion and released him and forgave him the debt. Matthew 20:34 Moved with compassion, Jesus touched their eyes; and immediately they regained their sight and followed Him. Mark 1:41 Moved with compassion, Jesus stretched out His hand and touched him, and said to him, "I am willing; be cleansed." Mark 6:34 When Jesus went ashore, He saw a large crowd, and He felt compassion for them because they were like sheep without a shepherd; and He began to teach them many things. Mark 8:2 "I feel compassion for the people because they have remained with Me now three days and have nothing to eat. Mark 9:22 "It has often thrown him both into the fire and into the water to destroy him. But if You can do anything, take pity on us and help us!" Luke 7:13 When the Lord saw her, He felt compassion for her, and said to her, "Do not weep." Luke 10:33 "But a Samaritan, who was on a journey, came upon him; and when he saw him, he felt compassion, Luke 15:20 "So he got up and came to his father. But while he was still a long way off, his father saw him and felt compassion for him, and ran and embraced him and kissed him. QUESTION - What is a Samaritan? ANSWER - A Samaritan in the Bible was a person from Samaria, a region north of Jerusalem. In Jesus’ day, the Jewish people of Galilee and Judea shunned the Samaritans, viewing them as a mixed race who practiced an impure, half-pagan religion. Samaritans, as a people distinct from the Jews, are first mentioned in the Bible during the time of Nehemiah and the rebuilding of Jerusalem after the Babylonian captivity (Ezra 4:17; Nehemiah 2:10). Both Ezra 4 and a fifth-century BC Aramaic set of documents called the Elephantine Papyri point to a schism between the Jews and Samaritans during this Persian period. The Samaritans saw themselves as the keepers of the Torah and the true descendants of Israel, from the tribes of Ephraim and Manasseh. They had their own unique copy of the Pentateuch, the first five books of Moses, and believed they alone preserved the original Mosaic religion. Samaritans also had a unique religious system and established their primary worship site on Mount Gerizim. They considered the Jerusalem temple and the Levitical priesthood illegitimate. The historian Josephus and Jewish tradition trace the origin of the Samaritans to the captivity of the northern kingdom under Assyria in 721 BC. Jews of the northern kingdom intermarried with Assyrians after the captivity and produced the half-Jewish, half-Gentile Samaritan race. When the Jews accused Jesus of being a “Samaritan” in John 8:48, they were rudely suggesting that He was a half-breed, born of an unfaithful mother. In New Testament times, the Jews despised Samaritans and would have nothing to do with them. The Samaritans were still living primarily around Mount Gerizim (John 4:1–42), but also kept to their own villages (Matthew 10:5; Luke 9:52). Scripture mentions encounters with Samaritans in towns bordering Samaria (Luke 17:11–19) and on roads between Jerusalem and Jericho (Luke 10:29–37). Jesus met with difficulty when ministering to people in Samaritan villages (Luke 9:52–53) and at one point told His disciples not to enter them (Matthew 10:5–6). Nonetheless, Christ shared the good news with Samaritans, ministering to a Samaritan woman (John 4:4–26) and healing a Samaritan leper (Luke 17:11–19). The most recognized Samaritan in the Bible is the one in Jesus’ parable of the Good Samaritan (Luke 10:29–37). A Jewish legal expert had put Jesus to the test, asking Him to explain the commandment to “love your neighbor as yourself”; specifically, he asked Jesus to define the word neighbor. That’s when Jesus told His parable of a man in need, portraying the Samaritan as the hero in the story. In the lawyer’s eyes, the Samaritan was the least likely candidate to act lovingly and compassionately to his neighbor. As intended, the story shocked Christ’s audience of prejudiced Jews. The Lord showed that authentic love must transcend all human boundaries of race, religion, nationality, economic class, and educational status. In Acts 1:8, Jesus told His disciples that, by the power of the Holy Spirit, they would be His witnesses in Samaria. In Acts 8 the prophecy was fulfilled, and Samaria became an early mission field for the spreading first-century church: “Those who had been scattered preached the word wherever they went. Philip went down to a city in Samaria and proclaimed the Messiah there. When the crowds heard Philip and saw the signs he performed, they all paid close attention to what he said. For with shrieks, impure spirits came out of many, and many who were paralyzed or lame were healed. So there was great joy in that city” (Acts 8:4–8). Several hundred Samaritans survive to this day in Israel and continue to practice their sect of Judaism. The faith concentrates on five affirmations: there is one God, Yahweh; His chief mediator is Moses; the Torah is the vehicle of mediation; the central worship site is Mount Gerizim; and the Messiah will initiate a future Day of Vengeance and Recompense. Samaritans observe several holy days including Passover; the Feasts of Unleavened Bread, Yom Kippur, and Tabernacles; and the “80 days of solemn assembly.” They also celebrate regular Sabbath services. Their most solemn annual festival, Passover, is held on Mount Gerizim with animal sacrifices as prescribed in the book of Deuteronomy. GotQuestions.org D L Moody - LUKE 10:33, 34. - Thomas Fuller tells of a knight, one Gervase Scroop, Who received twenty-six wounds in the battle of Edgehill, and was left for dead amid heaps of slain. The next day his son Adrian sought his corpse to give it a decent burial. When found, the body was not quite cold, and the son began to use the means for restoration, which met with entire success, and the knight lived more than ten years, a monument of his son’s affection. There are many souls left as dead, among the slain, along the highways of sin, whom diligent personal effort would rescue. Surprising success often attends this work. ILLUSTRATION - Such love and sacrifice were demonstrated in WW 2. Ernest Gordon recalls in his book Through the Valley of the Kwai an incident that happened during WW2. After leaving the Kwai prison camp, the Allied prisoners were transported by train to a different location and found themselves on the same track with several carloads of wounded Japanese soldiers. The Japanese were on their own and had no medical care at all. They were of no further use for fighting in Burma so their superiors packed them into railroad cars and returned them back to Bangkok. They were filthy and their wounds were inflamed, full of puss and maggots. The Allied soldiers understood why the Japanese were so cruel to their prisoners. If they didn't care for their own men, why would they care for enemy prisoners? The look of death was in the face of the Japanese soldiers. They looked with despair at the Allied prisoners realizing they were waiting to die and there was no one who would help them. They were expendable. Without a word, most of the Allied officers in Gordon's section of the train unbuckled their packs, took out part of their rations and a rag or two, and with water canteens in their hands, went over to the Japanese train. The Japanese guards tried to prevent them from doing so. Gordon said they ignored their warnings and knelt down by these broken men and gave them food and water and bound their wounds. Grateful cries of "Aragatto!" (Thank You) followed the Allied officers when they left. Gordon marveled at the irony of the situation. Eighteen months earlier they would have destroyed these men in battle and now they were demonstrating love and compassion for their enemies as God had broken down the barriers of hate, anger, and prejudice on those bloodstained railway cars through the power of His love and grace. Their compassion enabled them to fulfill the Lord's command.... "Love your enemies." "Execute true justice, show mercy and compassion everyone to his brother" (Zechariah 7:9KJV). The Good Samaritan in Jesus' parable set a worthy example. He stopped to help a Jewish man, even though he knew that Jews despised Samaritans and that most of his fellow Samaritans hated Jews. He acted sacrificially—his deed cost him time and money. And he took a risk by stopping on that Jericho road—he too could have been at-tacked by a band of robbers. A friend recently came upon a dangerous situation along the free-way. He saw a truck swerve to miss a reckless driver and then crash into a guardrail. As he approached the scene, he noticed gas leaking from the truck's fuel tank. Fearing an explosion, he screeched to a stop, jumped out of his vehicle, and pulled the dazed driver out of his cab. He was a modern-day Good Samaritan. He too took a risk to help a "neighbor." How much we are willing to sacrifice is the measure of our love. Eyes Of Compassion. —Luke 10:33 As Francisco Venegas, a school custodian in Colorado, watched the children on the playground, he saw a 9-year-old girl fall off a bench for no apparent reason. Another time he noticed her face twisted in a strange expression. Sensing that something was wrong, Francisco reported what he had seen to the school office. A few days later, the girl had a seizure and was rushed to the hospital. The information that Francisco provided led doctors to perform a brain scan, and they found a tumor. Successful surgery and recovery followed. Many people have called Francisco Venegas a “good samaritan,” a name drawn from a story Jesus told about three people who saw a man in need. The first two “passed by on the other side” (Luke 10:31-32). But the third, a Samaritan, showed compassion (vv.33-35). Compassion cannot see someone in need without helping. It accepts the consequences of getting involved because it cannot bear to turn away. Compassion comes from a heart that is tender toward God and fellow travelers on the road of life. When you see someone in need, Love demands a loving deed; Don't just say you love him true, Prove it by the deeds you do. —Sper Compassion is love in action. Samaritan Kindness—Luke 10:33 When he saw him, he had compassion. In her book Kindness: Reaching Out to Others, Phyllis J. Le Peau relates this story: “Some seminary students were asked to preach on the story of the Good Samaritan. When the hour arrived for their sermon, each one was deliberately delayed en route to class. As the students raced across campus, they encountered a person who pretended to be in need. Ironically, not one of the students stopped to help.” Le Peau commented, “After all, they had an important sermon to preach.” Followers of Christ can preach powerful sermons to the world when they reflect God’s kindness by showing Samaritan kindness to others, and not just talking about it. What about us? Every time we meet someone in need, we live the parable of the Good Samaritan. Do we take the time and trouble to get involved? Perhaps we can assist a neighbor who is in material need, or lend a sympathetic ear to a troubled person. Maybe we can share the gospel with someone the Lord brings into our lives today. Or will we be like the religious leaders who quickly passed by on the other side and offered no help? Our world around us surges—duties vie For all our time, our energies, our care; But greater duty urges: Don’t pass by A hurting heart whose burden we may share. —Gustafson Kindness is never out of season. Luke 10:34 and came to him and bandaged up his wounds, pouring oil and wine on them; and he put him on his own beast, and brought him to an inn and took care of him. and came to him: Lu 10:34 Ex 23:4,5 Pr 24:17,18 25:21,22 Mt 5:43-45 Ro 12:20 1Th 5:15 bandaged up his wounds: Ps 147:3 Isa 1:5,6 Mk 14:8 brought him to an inn and took care of him: Lu 2:7 Ge 42:27 Ex 4:24 Multiple Resources on Luke 10 (includes the sermons below) Luke 10:30-37 The Good Samaritan - John MacArthur Luke 10:25-37 Salvation and Good Works - Steven Cole The Good Samaritan - Hampton Keathley IV Luke 10:25-37 The Good Samaritan - C H Spurgeon HOW TO LOVE ONE'S NEIGHBOR AS ONE'S SELF and came to him and bandaged up his wounds, pouring oil and wine on them; and he put him on his own beast, and brought him to an inn and took care of him. - Read Lk 10:34 again and observe the 6 things the despised Samaritan did for the very one who despised him! The Samaritans feelings resulted in actions not revulsion and rejection as with the religious folks! Spurgeon - And passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he say him, he had compassion on him and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, denying himself, therefore, because of course he had to walk. Oil and wine-two very good things for external application, and he used them for that. Wondrous healers these were known to be. They were expensive things too. He had brought them for his own comfort, and he freely used them for this poor man. Then he set him on his own beast; so he had to walk himself. He took the inconvenience. He relinquished his own comfort for the sake of doing good. “And he brought him to an inn and took care of him,” perhaps sat up at night with him, he took care of him after he had got him into the inn. He did not immediately commend him to the care of some paid person, but at first he took care of him. But this good Samaritan had urgent business, and was obliged to go about it. Robertson on wounds...oil and wine...inn - The word for “wounds” ([traumata = English "trauma"]) here only in the N. T. Oil and wine were household remedies even for wounds (soothing oil, antiseptic alcohol). Hippocrates prescribed for ulcers: “Bind with soft wool, and sprinkle with wine and oil. inn was "A public place for receiving all comers and a more pretentious caravanserai than a kataluma like that in Luke 2:7." NET Note - The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6). Criswell - Oil and wine are found in ancient times as standard medicines, the one soothing, the other antiseptic. Vincent on Inn (Greek = pandocheion). Only here in New Testament. From pas, all, and dechomai, to receive: a place of common reception. See on inn (kataluma), Lk 2:7-+. Remains of two khans, or inns, on the road between Jericho and Jerusalem are mentioned by modern travelers. Porter (“Handbook of Syria and Palestine”) speaks of one about a mile from Bethany, and another farther on, at the most dangerous part of the road, an extensive, ruined caravanserai, called Khan el Almah, situated on the top of a bleak ridge. Concerning the former, Hepworth Dixon (“Holy Land”) says: “About midway in the descent from Bethany to Jericho, in a position commanding a view of the road above and below, … on the very spot where search would be made for them, if no such ruins were suspected of existing, stands a pile of stones, archways, lengths of wall, which the wandering Arabs call Khan Houdjar, and still make use of as their own resting-place for the night. These ruins are those of a noble inn; the lewan, the fountain, and the court, being plainly traceable in the ruins.” Hampton Keathley IV - Samaritans were an inferior mixed race in the Jewish mind. He was considered to be less than human, but look at his actions: Compassion - In the Greek this stands out because of the prepositions. While the priest and Levite passed by , the Samaritan passed by. He doesn’t pass by on the other side. He moved toward the injured man. This is so significant because you must move toward people in order to love, in order to build relationships. It doesn’t just happen. It isn’t convenient. The Samaritan is moving toward someone who would despise him, if he were conscious. Someone who would not do the same if the situation were reversed. When you feel like you have no deep relationships with others, perhaps it is because you are waiting for something to happen. You are waiting for someone to move toward you. Perhaps you need to take the initiative and move toward others. It is a scary thing to do because you might be rejected or hurt, but you can’t build relationships unless you do. Care - He stopped and took care of his wounds (oil and wine were the traveling medicine kit of the day). He put him on his own donkey and the Samaritan walked. He took the wounded man to an inn. It is important to recognize that he took the time to take care of him. I think we sometimes make a donation to a worthy cause to pacify our conscience when perhaps we should have gotten involved. In our society, we are so busy with the rat race of going to work, taking our children to soccer games, going to Bible studies or care groups, etc. that we don’t have time to reach out and help someone else. Even something as small as going out of our way to take someone home would be a Good Samaritan act - a demonstration that we care and love others. Cost - He gave money to take care of him and put no limit on how much he would spend to see that the wounded man was taken care of. Remember that this is a Samaritan in enemy territory. He has just told one of his enemies (a Jewish landlord), “Here is my VISA card.” Do whatever you need to do to take care of him. Talk about vulnerability!!! This is also significant because vulnerability is also essential for loving others. When you move toward someone else, you might be hurt. But you must be willing to sacrifice and be vulnerable, and take the chance of being hurt. James Freeman - scroll to page 1027 in Manners and Customs 770. Use of Oil and Wine Luke 10:34. Went to him, and bound up his wounds, pouring in oil and wine. This was a favorite application for wounds in ancient surgery. It was considered a sovereign remedy, especially for wounds produced by violence; wool, lint, or pounded olive being first laid upon the wound. The wine was supposed to cleanse, and the oil to soothe and heal. The two were sometimes made into a compound. Luke 10:35 "On the next day he took out two denarii and gave them to the innkeeper and said, 'Take care of him; and whatever more you spend, when I return I will repay you.' two denarii: Mt 20:2 gave them to the innkeeper: Ro 16:23 whatever more you spend, when I return I will repay you: Lu 14:13 Pr 19:17 Multiple Resources on Luke 10 (includes the sermons below) Luke 10:30-37 The Good Samaritan - John MacArthur Luke 10:25-37 Salvation and Good Works - Steven Cole The Good Samaritan - Hampton Keathley IV Luke 10:25-37 The Good Samaritan - C H Spurgeon EXTRAVAGANT LOVE On the next day he took out two denarii and gave them to the innkeeper and said, 'Take care of him; and whatever more you spend, when I return I will repay you - This is extravagant love of a "neighbor." Two denarii is equivalent to two days' wages for the laborer. See Wikipedia article on Denarius. As of 2017 the minimal wage in USA is $7.25 so one day's wages would be at least $58 and two day's would be $116! Would you (or I) leave $116 for the motel operator (it wouldn't be a very nice room) not to mention being willing to cover any overage for a total stranger who we knew despised us? See Kitto's description of DENARIUS with a picture. (another pix)
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Spurgeon - He might have said, “The Samaritan,” but he would not, for the Jews hated them. Oh, you lawyer, why did you not say “The Samaritan”? Of course, he did not like to use that word. Oh, no, we never mention them-the “Samaritans.” “The Jews have no dealings with the Samaritans;” so he would not honestly say “The Samaritan”; but he made a roundabout of it and said, “He that shewed mercy on him.” Here was a dismission, and here was a commission too. Jesus dismissed him. “I have nothing more to say to you; ‘Go.’” Here was the commission: “Do thou likewise.” Alas! I am afraid that, after most sermons people get the dismission: “Go;” but they forget the commission: “Go, and do thou likewise.” It is your privilege as well as your duty, O Christians, to assist the needy; and whenever you discover distress, as far as lieth in you, to minister practically to its relief. May we all be enabled to do so by exercising constant love to those who are in need! NET Note - The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places. Spurgeon on showed mercy - Compassion is a great gospel duty, and it must be hearty and practical. When we see a man in distress, we must not pass him by as the priest and Levite did, for thus we shall show that our religion is only skin-deep, and has never affected our hearts. We must pity, go near, help, and befriend. All that is needed we must do, so far as it lies in our power, and never leave the needy one till we have seen the matter through. The good Samaritan has earned for himself immortal honour. Let us imitate him by manifesting a brother’s love to those who are in trouble, even though they should happen to be opposed to us in religion, or have been regarded as our enemies. Such conduct will bring glory to God, and go far to recommend the holy religion which we profess. The Lord help us to do so, for Jesus’ sake. Amen. How beauteous are their feet Who stand on Zion’s hill! Who bring salvation on their tongues, And words of peace reveal! How happy are our ears, That hear this joyful sound, Which kings and prophets waited for, And sought but never found. How blessed are our eyes, That see this heavenly light! Prophets and kings desired it long, But died without the sight. Robertson on "go and do thou likewise" (KJV) - Emphasis on “thou.” Would this Jewish lawyer act the neighbor to a Samaritan? This parable of the Good Samaritan has built the world’s hospitals (BUT AS EMPHASIZED THE MAIN EMPHASIS OF THE PARABLE IS ABOUT PERFECT LOVE OF A NEIGHBOR FOR ONLY THAT WOULD ATTAIN ETERNAL LIFE.) Then Jesus said to him, "Go and do the same - Don't lose sight of the main point of this parable! Jesus was answering the question of how to obtain eternal life and this was actually His second answer. He had already told the lawyer "Do (present imperative as your habitual practice) this and live" in Lk 10:28+. So finally the Lord says go and do the same with the implication being that if you do this perfectly you will inherit eternal life. In fact, the lawyer is now clearly backed into the corner with the realization that he could never truly "go and do the same." It was at this point he should have cried out for Jesus to help him. The story ends without knowing whether the lawyer ever humbled himself, repented of his sin and confessed Jesus as his Savior. Most likely he did not but we'll find out in heaven! Go and do - Both verbs are commands in the present imperative which is a charge to make the demonstration of mercy a "lifestyle," something Jesus was commanding the Lawyer to practice for the rest of his life. If he did, then he would be fulfilling the second part of keeping the Law, continually loving his neighbor as himself. At this point the lawyer should himself cried out to Jesus, "God me merciful to me, the sinner!" (Lk 18:13) THOUGHT - While this is a parable Jesus used to paint a picture to the lawyer of what it means to truly love his neighbor as himself, there surely is a basic application to all believers show mercy to others in need as our general lifestyle. The only way for a believer to live this way is to daily deny self, take up our cross, follow Jesus (Lk 9:23+), surrendering to the supernatural enabling power of the Spirit Who indwells us and "energizes" us providing us with the desire and the power (Phil 2:13NLT+) "to walk in the same manner as He (Jesus) walked (also enabled by the Holy Spirit!)" (1 John 2:6-+) Think about how it is possible to continually go and do. The only one who can accomplish this is a Spirit filled (controlled) believer (Eph 5:18+)! Then this individual's going and doing represent deeds that demonstrate his or her faith is genuine and therefore that he or she truly possesses eternal life, which was the question that prompted this parable (Lk 10:25+). Of course none of us will ever get a "grade of 100" when it comes to showing compassion to those in need, but demonstration of compassion should at least be our general "direction" (like I often say the true Christian life is not about perfection [that's called Glory] as much as it is about direction! [that's called progressive sanctification]) When we "stub" our spiritual toe, we confess it, repent and move on. MacArthur on Jesus' commands to go and do - Obviously, Christ’s point is that neither the scribe nor anyone else is capable of such love. This is an indictment of the whole of fallen humanity, and the only proper response was for him to acknowledge his inability to save himself, and plead with God for mercy and forgiveness. Jesus, God incarnate, stood before him ready to extend forgiveness, grace, and mercy to him. But there is no indication that the lawyer did so; his pride and self-righteousness held him captive and he likely forfeited eternal life. (See Luke Commentary) Warren
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Spurgeon has an entire sermon entitled Love at Leisure on Mary seated at the Lord's feet - There shall be four heads which you will not forget—love at leisure sitting down. Love in lowliness, sitting at Jesus’ feet. Love listening—she heard His Words. Love learning—she heard His Words to a most blessed purpose. All the while she chose the good part. It is notable that every time we read about Mary of Bethany in the Gospels, she is at the feet of her Lord! What a pattern of love and humility (lowliness) for us to seek by God's power to imitate! John 11:31-32 (Context - Brother Lazarus' death) Then the Jews who were with her in the house, and consoling her, when they saw that Mary got up quickly and went out, they followed her, supposing that she was going to the tomb to weep there. Therefore, when Mary came where Jesus was, she saw Him, and fell at His feet, saying to Him, “Lord, if You had been here, my brother would not have died.” John 12:1-3 Jesus, therefore, six days before the Passover, came to Bethany where Lazarus was, whom Jesus had raised from the dead. So they made Him a supper there, and Martha was serving; but Lazarus was one of those reclining at the table with Him. Mary then took a pound of very costly perfume of pure nard, and anointed the feet of Jesus and wiped His feet with her hair; and the house was filled with the fragrance of the perfume. Comment: Mary not only was concentrating in listening to her Lord, but she was also compelled by the Spirit to serve her Lord in the profoundly spiritual way of anointing His feet. Sitting at the Master's feet prepares us for spiritual service ("anointing the Master's feet") which transcends time and eternity, just as Mary's act of anointing will remain "fragrant" forever. Are you consciously choosing to begin your day sitting at the feet of your Lord and Master? See related resources - Quiet Musing (Meditate, Meditation) Quiet Time: 7 Minutes With God Thoughts on the Quiet Time A Primer On Biblical Meditation Application: Meditate on the Bible Gene Brooks - Mary sat: This Mary is the same one who anointed Jesus’ feet and wiped them with her hair (Mt 26:6-7; Jn 11:1-2; 12:3; To sit at the feet of a respected rabbi was the position of a disciple. In Acts 22:3 Paul says he was instructed at the feet of Gamaliel, a leading rabbi of Jerusalem (Luke 8:35, Acts 22:3NRSV). Mary’s initiative in taking such a position at Jesus’ feet and learning was actually shocking for most Jewish men, surely for the disciples. Rabbis did not have female disciples. Girls did not receive a formal education. APPLICATION: Jesus shatters cultural expectations by affirming the status of a woman as his disciple. Jesus is the greatest liberator of women the world has ever known. Henry Blackaby in his study, Experiencing God, says that “a love relationship with God is more important than any other single factor in your life. Everything in your Christian life, everything about knowing Him and experiencing Him, everything about knowing His will depends on the quality of your love relationship with God. If that is not settled, nothing in your life will be right. Your walk with the Lord is the single most important aspect of your life. If it is not as it should be, nothing else will function properly. So make sure you are investing your life, your time, your resources in things that will last, not in things that will pass away. You must recognize that God created you for eternity, or you will invest in the wrong priorities (Matt 6:33). (The Priority of His Presence) Warren
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Spurgeon - She wanted to get so much ready, to have everything nice. So she came almost scolding the Master. She was out of temper, surely, that day. She had got to be troubled. Dear friends, it is not wrong to labour and to work and do all we can, but it is wrong to grow cumbered with it, to get fretful, anxious, worried about this thing and that. You will not do it any better. You will probably do less, and you will do it worse. She was “cumbered about much serving.” Spurgeon - Martha was not blamable for serving, nor for serving much, but for being distracted with care, when she should have been listening to her Lord. Mary wisely judged that it would better please the Lord for her to hearken to his teaching than to offer him a grand entertainment. What were joints and dishes to him! He had far rather receive an attentive ear than any or all the other attentions which the kindest hostesses could offer him. (The Interpreter) Spurgeon - Funds, and encouraging accounts, and well-arranged machineries are well if they exist as the outgrowth of fervent love—but if they are the end-all, and the be-all, you miss the mark! Jesus would be better pleased with a grain of love than a heap of ostentatious service! (Martha and Mary) Leon
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Spurgeon - if you want to serve God, as I trust you do, I charge you first be careful of your own souls. Do not begin with learning how to preach, or how to teach, or how to do this and that. Dear friend, get the strength within your own soul, and then even if you do not know how to use it scientifically, yet you will do much! The first thing is to get the heart warmed! Stir up your manhood! Brace up all your faculties! Get the Christ within you—ask the everlasting God to come upon you! Get Him to inspire you, and then if your methods should not be according to the methods of others, it will not matter, or if they should, neither will it be of consequence, having the power of the Holy Spirit, you will accomplish the results. But if you go about to perform the work before you have the strength from on high, you shall utterly fail. Better things we hope of you. God send them. Amen. BURSTING IN AND BLURTING OUT And she came up to Him and said, - She came up is "the ingressive aorist here and really means stepping up to or bursting in or upon Jesus. It is an explosive act as is the speech of Martha." (ATR) Note to whom Martha addresses her comments, not to Mary, but to Jesus! In effect she reproached Jesus for monopolizing Mary to Martha's hurt. Lord (kurios), do You not (ou - absolutely not) care (melo - present tense - continually!) that my sister has left me to do all the serving (diakoneo) alone? Then tell her to help (sunantilambanomai) me - Notice that Martha calls him Lord (kurios) which supports that she was a believer in Him as the Messiah and Savior (cf her words in Jn 11:24). Do you not care has a strong negative (ou) before the verb indicating Martha expected Jesus to respond to her complaint by rebuking her sister. Has left is imperfect active saying she kept on leaving me. The implication is clearly that Mary had been assisting Martha until she was attracted by the presence of Jesus. Tell her is a command (aorist imperative) to Jesus Who she feels is the key to getting Mary off her knees and in the kitchen!
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Spurgeon applies these passages to the body of Christ - The Martha spirit shows itself in the censuring of those persons who are careful about Christ’s word, who stand up for the doctrines of the gospel, who desire to maintain the Ordinances as they were delivered unto them, and who are scrupulous, thoughtful, and careful concerning the truth of God as it is in Jesus.....The Martha spirit crops up in our reckoning so many things necessary. Martha believed that to entertain Christ there must be many things prepared, and as to leaving one of those things out—it could not be! Our Lord would have been satisfied enough with the simplest fare: a piece of fish or of a honeycomb would well have contented Him.....The censurable quality in the Martha spirit appears in the satisfaction which many feel with mere activity. To have done so much preaching, or so much Sunday school teaching; to have distributed so many tracts, to have made so many calls by our missionaries; all this seems to be looked at as end rather than means; if there is so much effort put forth, so much work is done—is it not enough? Our reply is, it is not enough! It is nothing without the divine Blessing. Brothers and sisters, where mere work is prized, and the inner life forgotten, prayer comes to be at a discount....It will be an evil day for us when we trust in the willing and the running, and practically attempt to do without the Holy Spirit. This lofty estimate of mere activity for its own sake throws the acceptance of our work into the shade. The Martha spirit says, if the work is done, is not that all? The Mary spirit asks whether Jesus is well-pleased or not. All must be done in His name, and by His Spirit, or nothing is done. Restless service, which sits not at His feet, is but the clattering of a mill which turns without grinding corn; it is but an elaborate method of doing nothing!....Once more, Martha’s spirit is predominant in the church of God to a considerable extent, now, in the evident respect which is paid to the manifest, and the small regard which is given to the secret. All Regenerated persons ought to be workers for God, and with God, but let the working never swamp the believing, never let the servant be more prominent than the Son! (Martha and Mary) W. Jay reminds us "WE MAY MEET WITH HINDRANCES IN RELIGION FROM THOSE WHO SHOULD BE OUR ASSISTANTS. Such are friends and relations. Michal ridicules the holy joy of David (2 Sa 6:20-23). A brother may discourage a brother. A sister may reproach and repel a sister. Our foes may be those of our own household. Yea, even by religious friends and relations we may sometimes be injured. They may be wanting in sympathy. They may censure and condemn our actions from ignorance of our circumstances and motives." (Biblical Illustrator) Ray Pritchard - When verse 40 says that Martha “came to him,” the translation obscures the force of the original Greek, which means something like, “Martha exploded out of the kitchen.” When she couldn’t take it anymore she marched up to Jesus, rolling pin in one hand and a bowl of green beans in the other, and said, “Lord, don’t you care that my sister has left all the work to me. Tell her to help me.” It’s hard not to smile when we read those words because all of us have been there at one time or another. And we’ve all said something similar when we’ve felt let down and abandoned by those we thought were going to help us....When Martha says, “Lord, don’t you care?” she really means to say, “Lord, you don’t care at all because if you did, you would have told Mary to go to the kitchen and help me.”...She is both criticizing Jesus and blaming her sister. Underneath this are her real problems: unrealistic expectations, misplaced priorities, and misdirected anger. To say it another way, Martha’s problem is that she doesn’t think she has a problem. She thinks everyone else has a problem but her. As long as she could blame someone else, she didn’t have to face what was in her heart. She is busy but not blessed. Jesus has come to her home but she is so stressed out that the joy has been replaced by frustration and anger. And oddly enough, her desire to serve Christ actually pulls her away from time with Christ. The good is crowding out the best.....In his book When I Relax, I Feel Guilty, Tim Hansel has a wonderful phrase for the Marthas of the world. He calls them “Weary Servants of the Impossible.” Because they feel the weight of the world on their shoulders, they attempt to “do it all” even if no one will join them. (The Harried Homemaker: Christ Speaks to the Problem of Compulsive Busyness) Matthew
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Spurgeon - Agitated, distressed Martha was afraid that something would go wrong with the dinner. She had too much on her hands (Ed: Or as we might say today "too much on her plate!") — too much on her brain. That led her to blame her sister Mary, and to try to get the Lord to blame her too. There is a strong tincture of self-righteousness in Martha’s speech. Leon Morris on you are worried (merimnao) - Jesus repeatedly warned his disciples against undue anxiety, as he does Martha. They were not to worry about the cares of everyday life (Lk 12:22; cf. Matt 6:25, 34), for this is unproductive and incompatible with faith in a loving heavenly Father, who cares for the needs of his children (Lk 12:23–30). Even in the face of trials, disciples were not to “worry about how to defend yourself or what to say” (Lk 12:11–12; cf. Matt 10:19–20); God would supply all their needs if they would make his Kingdom their primary concern (Lk 12:31; cf. Matt 6:33; Phil 4:6–7; 1 Pet 5:7). (Borrow The Gospel According to St. Luke: An Introduction and Commentary - Tyndale NT Commentary) Ivor Powell paraphrases Jesus' words "Martha, your mind is in a turmoil for your thoughts are being pulled two ways at once. You try to listen to me; you continue to think about the tasks in the kitchen. You are agitated beyond measure. Martha, Martha!" So many things - Not just one thing but many! Martha was a consummate multi-tasker, but the task was getting the better of her abilities! Is this not a message for all of us? How often do we allow so many things to worry and bother us? Things can often overwhelm us. So what is the secret of contentment? It is being content with Jesus like Mary and not with things. Paul alludes to this secret in Philippians Not that I speak from want, for I have learned (NOTE: This is not automatic!) to be content in whatever circumstances I am (Ed: cf Mary sitting and me serving). I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. (And what is the secret?) I can do all things through Him (JESUS) Who (endunamoo in present tense - continually) strengthens me. (Php 4:11-12+ Php 4:13+) As stated elsewhere in these notes, praise God it does appear that Martha learned the secret of being content in whatever circumstances she was in. How do we know? In John 12:1-3 we read Jesus, therefore, six days before the Passover, came to Bethany where Lazarus was, whom Jesus had raised from the dead. So they made Him a supper there, and Martha was serving (NO DESCRIPTION OF HER BEING WORRIED AND BOTHERED); but Lazarus was one of those reclining at the table with Him. Mary (STILL CHOOSING THE "ONE THING!") then took a pound of very costly perfume of pure nard, and anointed the feet of Jesus and wiped His feet with her hair; and the house was filled with the fragrance of the perfume. And on this occasion in John 12 where Mary is again at Jesus' feet, Martha is clearly present, but we see no spirit of complaining or self-pity that would in any way detract from Mary's act of worshipful service. Martha was content in serving Her Lord supper and content for her sister to serve her Lord by anointing His feet. Martha was a transformed woman, surely because she had learned the secret of the one thing needful! O how we all need to learn this secret and probably many times over as our heart is so prone to wander! God enable by Thy Spirit to pray like David... Make me know Thy ways, O LORD; Teach me Thy paths. Lead me in Thy truth and teach me, For Thou art the God of my salvation; For Thee I wait all the day. THOUGHT- If you are bothered about something, it's important to you and you are worried about it. Martha's problem was the lack of balance, her failure to see life in proper perspective. When we focus intently on the temporal, we are almost guaranteed to miss out on the eternal. How's your vision today? Are you like Mary, who had "Vertical" (eternal) vision, or like Martha who had "Horizontal" (temporal) vision? See discussion of Vertical Vision. Are worried (anxious)(3309)(merimnao from merimna = anxious care from meris = part, in turn from the verb merizo = to distract, to divide, to draw different directions - which is exactly what anxiety does to most of us!) means to be drawn in different directions and expresses a strong feeling, often to the point of being burdened. Although this can be a "positive" concern, in most of the NT uses it refers to an anxious concern, based on apprehension about possible danger or misfortune, and so it means to be worried about, to be anxious about, to be apprehensive (viewing the future with anxiety or alarm), to be unduly concerned, to be burdened with anxious care or cumbered with many cares and in simple terms to worry. Merimnao - 19x/17v- anxious(1), care(1), concerned(5), have...care(1), worried(4), worry(6), worrying(1). Matt. 6:25; Matt. 6:27; Matt. 6:28; Matt. 6:31; Matt. 6:34; Matt. 10:19; Lk. 10:41; Lk. 12:11; Lk. 12:22; Lk. 12:25; Lk. 12:26; 1 Co. 7:32; 1 Co. 7:33; 1 Co. 7:34; 1 Co. 12:25; Phil. 2:20; Phil. 4:6 Worry has a fascinating etymology which can be traced back to the Old High German "wurgen" which means "to strangle" which is what worry does to our joy! Webster adds that in "dialect British" worry means to "choke" or to "strangle". The first definition of "worry" in Webster is "to harass by tearing, biting, or snapping especially at the throat", and then "to subject to persistent or nagging attention or effort" and "to afflict with mental distress or agitation = make anxious". (Merriam-Webster's Collegiate Dictionary. 10th ed. Springfield, Mass)
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Spurgeon - “Thou hast forgotten much. Looking after many things, thou hast failed to remember the chief, the only needful thing.” And so he let her still sit there, and hear his blessed words. “Oh, that I could for ever sit With Mary at the Master’s feet. Be this my happy choice!” I shall not tell her to leave my instruction said our Lord or to get up from the position which she occupies. No, you may go about your work, she is honouring me as much as you are, if not more. This did not mean that Mary was perfect, or that Martha was wholly to be condemned. Both needed to learn much from Jesus, and Mary was more in the way of it. Still Martha was doing good service. But you will see that Mary could do something for Christ too when the time came. Spurgeon - She was more spiritual than her sister, and was wise for so being. The active Christian must one day cease from his activity, but the contemplative spiritual believer may continue to sit at Jesus’ feet throughout the whole of life, and even in death itself. To learn of Jesus and live in communion with him is the highest privilege of saints. (The Interpreter). Leon
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Spurgeon - Lord, enable me to be a non-anxious one. May I be so eager after heavenly things, that I altogether leave my earthly cares with thee! Let us spend life on the one thing, and it will be well spent: as for the twenty secondary objects, they also will be ours if we pursue the one thing only. Mary's choice reminds us of David's great words in Psalm 27... One thing I have asked from the LORD, that I shall 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 meditate in His temple. (Psalm 27:4) Spurgeon's Comment - One thing. Divided aims tend to distraction, weakness, disappointment. The man of one book is eminent, the man of one pursuit is successful. Let all our affections be bound up in one affection, and that affection set upon heavenly things. Have I desired—what we cannot at once attain, it is well to desire. God judges us very much by the desire of our hearts. He who rides a lame horse is not blamed by his master for want of speed, if he makes all the haste he can, and would make more if he could; God takes the will for the deed with his children. Of the Lord. This is the right target for desires, this is the well into which to dip our buckets, this is the door to knock at, the bank to draw upon; desire of men, and lie upon the dunghill with Lazarus: desire of the Lord, and to be carried of angels into Abraham's bosom. Our desires of the Lord should be sanctified, humble, constant, submissive, fervent, and it is well if, as with the psalmist, they are all molten into one mass. Under David's painful circumstances we might have expected him to desire repose, safety, and a thousand other good things, but no, he has set his heart on the pearl, and leaves the rest. That will I seek after. Holy desires must lead to resolute action. The old proverb says, "Wishers and woulders are never good housekeepers, "and "wishing never fills a sack." Desires are seed which must be sown in the good soil of activity, or they will yield no harvest. We shall find our desires to be like clouds without rain, unless followed up by practical endeavors. That I may dwell in the house of the Lord all the days of my life. For the sake of communion with the King, David longed to dwell always in the palace; so far from being wearied with the services of the Tabernacle, he longed to be constantly engaged in them, as his life long pleasure. He desired above all things to be one of the household of God, a home born child, living at home with his Father. This is our dearest wish, only we extend it to those days of our immortal life which have not yet dawned. We pine for our Father's house above, the home of our souls; if we may but dwell there for ever, we care but little for the goods or ills of this poor life. "Jerusalem the golden" is the one and only goal of our heart's longings. To behold the beauty of the Lord. An exercise both for earthly and heavenly worshipers. We must not enter the assemblies of the saints in order to see and be seen, or merely to hear the minister; we must repair to the gatherings of the righteous, intent upon the gracious object of learning more of the loving Father, more of the glorified Jesus, more of the mysterious Spirit, in order that we may the more lovingly admire, and the more reverently adore our glorious God. What a word is that, "the beauty of the Lord!" Think of it, dear reader! Better far—behold it by faith! What a sight will that be when every faithful follower of Jesus shall behold "the King in his beauty!" Oh, for that infinitely blessed vision! And to inquire in his temple. We should make our visits to the Lord's house inquirers' meetings. Not seeking sinners alone, but assured saints should be inquirers. We must inquire as to the will of God and how we may do it; as to our interest in the heavenly city, and how we may be more assured of it. We shall not need to make inquiries in heaven, for there we shall know even as we are known; but meanwhile we should sit at Jesus' feet, and awaken all our faculties to learn of him. One thing, etc. A heavenly mind gathers itself up into one wish and no more. "One thing have I desired of the Lord, which I will require." Grant me thyself, O Lord, and I will ask no more. The new creature asks nothing of God, but to enjoy God: give me this, O Lord, and for the rest, let Ziba take all. I will part with all to buy that one pearl, the riches of heavenly grace. Jeremy Taylor. One thing. The first thing, then, is David's choice, summarily described in the word, "one thing." So Christ confirmeth the prophet's word, while he called Mary's choice, "one thing." Lu 10:42. And that for these three reasons: First, because it is not a common but a chief good. If there be any good above it, it is not the chief good; and if there be any good equal unto it, it is not alone. Next, because it is the last end which we mind eternally to enjoy; if there be any end beyond it, it is not the last, but amidst, and a degree to it. All mids and ends are used for it, but it is sought for itself, and, therefore, must be but one. Thirdly, it is a centre whereunto all reasonable spirits draw. As all lines from a circle meet in the centre, so every one that seeketh happiness aright meeteth in the chief good, as the only thing which they intend, and, therefore, must be one. William Struther, (Treasury of David - Psalm 27) We are also reminded of Paul's words in Philippians... Brethren, I do not regard myself as having laid hold of it yet; but one thing I do: forgetting what lies behind and reaching forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. (Phil 3:13-+, Phil 3:14-+) John