Lucas 10
Leon Morris · Citado em PreceptAustin
Lucas 10
Morris - The disciples are not to go from house to house. That would mean engaging in a social round and being entertained long after they have done their work. There is an urgency about their mission. They must press on. (Borrow The Gospel According to St. Luke: An Introduction and Commentary - Tyndale NT Commentary) MacArthur on do not keep moving (for lodging) from house to house - The disciples were to carefully select where they stayed (cf. Mt 10:11), but once there, the sole focus was to be on ministry. Contentment with their first host and his accommodations would be a testimony to others while the disciples ministered (cf. 1Ti 6:6). They were to establish headquarters in a village and not waste time moving around or seeking more comfortable housing. (Study Bible) Robertson on do not keep moving - As a habit, [mē - negative] and the present imperative, and so avoid waste of time with such rounds of invitations as would come. Eating and drinking - To refuse to eat the host’s bread would be a breach of hospitality. POSB has an interesting comment that "the method Christ chose for evangelizing was the method of home evangelism (cp. Luke 10:5f). Note this, for it should speak loudly and clearly to us. The disciple was to carefully investigate and search out a receptive family and home. He was to make that home the center for ministry. Note several things about this method. It emphasizes the family, making it the very hub of ministry. It stresses stability, security, and settledness. Nothing on earth is to be any more secure and stable than the family. By placing the center of ministry in the home, the Kingdom of God becomes secure and stable. It centers preaching and ministering in the community, right where people live and walk. It makes the presence of Christ visible to all in day to day living. It serves as the center from which the message can move out in an ever widening circle, spreading from family to family. The early church was definitely centered in the homes of committed believers (Acts 5:42; Acts 12:12; Acts 16:40; Acts 20:20; 1 Cor. 16:19; Col. 4:15; Philemon 2). (Borrow Luke Commentary The Preacher's Outline & Sermon Bible) James Freeman - scroll to page 1025 in Manners and Customs 768. Formal Visiting Luke 10:7. In the same house remain…Go not from house to house. The exhortation to diligence in their work, alluded to in the last note, is repeated in a different form in this text. As salutations are tedious and frequent, so Oriental etiquette requires much visiting from house to house. This consumes time and takes attention from business; hence our Lord commands his disciples not to do it. Luke 10:8 "Whatever city you enter and they receive you, eat what is set before you and: Lu 10:10 9:48 Mt 10:40 Joh 13:20 eat: 1Co 10:27 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 BE HOSPITABLE AND ADAPTABLE Whatever city you enter and they receive you - Jesus shifts from individual houses (Lk 10:7) to the city as a whole, as in Lk 10:10–12. They receive (dechomai) means that they put the "Welcome Mat" out for you. Dechomai is used in a similar context in Matthew where Jesus declared: And whoever does not receive (dechoma) you, nor heed your words, as you go out of that house or that city, shake off the dust of your feet....40 He who receives (dechoma) you receives (dechoma) Me, and he who receives (dechoma) Me receives (dechoma) Him who sent Me. (Mt 10:14, 40 - dechomai used 5 times!) Comment: Here dechomai pictures receiving of one as you would a guest, which helps one understand the figurative uses in other NT passages. TDNT adds that "In Mt. 10:40, 41ff. special importance is attached to receiving the disciples, for since they are the envoys of Jesus, receiving them is receiving him, and therefore God. Through the disciples Jesus himself knocks at the heart’s door. They are the bearers of Christ. Christ is present in them; they continue and extend his mission. More than simple hospitality is involved, and therefore the love expended on them will bring a special reward. The same applies to receiving a child in Christ’s name - Mt. 18:5, 6 - for Christ himself comes in the person of the child, and what is done for the child is done for him. This gives even such an unassuming act a unique significance.- (Borrow Kittel's Theological Dictionary of the New Testament : abridged in one volume) Eat (present imperative) what is set before you - To refuse to eat would be a breach of Oriental hospitality. This reminds me of the old saying "Beggars can't be choosey." They were not to be focused on the food which perishes, but on the message of the food which gives eternal life. Robertson on eat what is set before you - The things placed before you from time to time (present passive participle, repetition). Every preacher needs this lesson of common politeness. These directions may seem perfunctory and even commonplace, but every teacher of young preachers knows how necessary they are. Hence they were given both to the Twelve and to the Seventy. Morris - In the area beyond Jordan to which they were apparently going there were many Gentiles and the food offered might not always satisfy the rigorist for ceremonial purity. They were not to be sidetracked into fussiness about food and food laws. (Borrow The Gospel According to St. Luke: An Introduction and Commentary - Tyndale NT Commentary) Receive (welcome) (1209)(dechomai) = middle voice of a primary verb) means to to receive something offered or transmitted by another (Luke 2:28) with a deliberate and ready reception, to receive kindly and so to take to oneself. To take something into one's hand and so to grasp (Luke 2:28, 22:17). To be receptive to someone (Mt 10:14, 40). To take a favorable attitude toward something (Mt 11:14). As illustrated in some of the verses below Jesus used dechomai to describe the way that humble, childlike believers (Mt 18:5), faithful preachers of the gospel (Mt 10:14), and the gospel itself (Luke 8:13; cf. Acts 8:14; 17:11) should be received. It means to welcome as a teacher, a friend, or a guest into one's house. The term was often used of welcoming honored guests and meeting their needs with special attention and kindness. Figuratively receive...kingdom of God (Mk 10:15; Lu 18:17); living words (Acts 7:38);grace of God (2Co 6:1; Jer 9:20;17:23); what is received by ear, hear of, learn (gospel) (2Co11:4) admit with mind & heart - approve, embrace, follow (Mt 11:14). Receive exhortation or teaching (2Co 8:17 Pr 10:8; Zep 3:7). Dechomai in Luke and Acts - Lk. 2:28; Lk. 8:13; Lk. 9:5; Lk. 9:48; Lk. 9:53; Lk. 10:8; Lk. 10:10; Lk. 16:4; Lk. 16:6; Lk. 16:7; Lk. 16:9; Lk. 18:17; Lk. 22:17; Acts 3:21; Acts 7:38; Acts 7:59; Acts 8:14; Acts 11:1; Acts 17:11; Acts 22:5; Acts 28:21 Luke 10:9 and heal those in it who are sick, and say to them, 'The kingdom of God has come near to you.' CSB Heal the sick who are there, and tell them, 'The kingdom of God has come near you.' ESV Heal the sick in it and say to them, 'The kingdom of God has come near to you.' KJV And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. GWN Heal the sick that are there, and tell the people, 'The kingdom of God is near you!' NET Heal the sick in that town and say to them, 'The kingdom of God has come upon you!' NAB cure the sick in it and say to them, 'The kingdom of God is at hand for you.' NIV Heal the sick who are there and tell them, 'The kingdom of God is near you.' NLT Heal the sick, and tell them, 'The Kingdom of God is near you now.' YLT and heal the ailing in it, and say to them, The reign of God hath come nigh to you. heal: Lu 9:2 Mt 10:8 Mk 6:13 Ac 28:7-10 The kingdom: Lu 10:11 17:20,21 Da 2:44 Mt 3:2 4:17 10:7 Mk 4:30 Joh 3:3,5 Ac 28:28,31 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: Mark 1:15+ and saying, "The time is fulfilled, and the kingdom of God is at hand; repent (present imperative = calls for this to be one's lifestyle = a believer is a "repenter"!) and believe (present imperative = calls for this to be one's lifestyle) in the gospel." Matthew 3:2+ (JOHN THE BAPTIST) “Repent (present imperative see need to depend on the Holy Spirit to obey) for (TERM OF EXPLANATION - EXPLAINS WHY REPENTANCE IS CRUCIAL) the kingdom of heaven is at hand.” Matthew 4:17+; From that time Jesus began to preach (present tense) and say, “Repent, for (TERM OF EXPLANATION - EXPLAINS WHY REPENTANCE IS CRUCIAL) the kingdom of heaven is at hand.” Matthew 4:23+ Jesus was going throughout all Galilee, teaching in their synagogues and proclaiming (present tense) the gospel of the kingdom, and healing every kind of disease and every kind of sickness among the people. Matthew 9:35+ Jesus was going through all the cities and villages, teaching in their synagogues and proclaiming (present tense) the gospel of the kingdom, and healing every kind of disease and every kind of sickness. Luke 4:43+ But He said to them, “I must preach the kingdom of God to the other cities also, for I was sent for this purpose.” Matthew 10:7+ “And as you go, preach (present imperative), saying, ‘The kingdom of heaven is at hand.’ KINGDOM OF GOD PAST, PRESENT, FUTURE FROM BIBLE.ORG HEAL BODIES AND SOULS WITH THIS MESSAGE And heal (therapeuo in cf Lk 9:1, 6+) those in it who are sick - Heal (therapeuo) is a command in the present imperative (God's commandments always include His enablement - clearly the Spirit was empowering the 70 disciples). Notice also this verse begins with and (kai) linking it to the previous thought. In other words those souls who receive Jesus' disciples is where healing of the sick can take place. Luke describes the ministry of our Lord writing “You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and how He went about doing good and healing all who were oppressed by the devil, for God was with Him." (Acts 10:38+) Easterners are often more impressed by what people do than by what they say, thus religious men are thus expected to have extraordinary powers. (See effect on the tribal leader of A Dead Muslim Woman Raised to Life in West Africa). The kingdom (basileia) of God has come near (eggizo) to you - The 70 disciples were to proclaim this at the beginning and even if rejected were to proclaim it as they left town! (Lk 10:11). The kingdom of God has come near has an "already" and "not-yet" aspect. In other words God's rule is already present in the hearts of all who have confessed Him as Lord (Ro 10:9-10+) and yet the fullness of His kingdom looks forward to the next age on God's timetable, the Messianic Age, followed by the New Heaven and the New Earth. Has come near (eggizo) means to move closer in space or time and in the perfect tense speaks of past completed action and ongoing results or effect, certainly the ongoing effect in all those who accept the Gospel of the King/Kingdom. The Kingdom of God - One must understand that there are at several aspects to the Kingdom of God (see diagram above). The first phase is the invisible, internal Kingdom of God and which He later described as "in your midst” (Lk 17:21+), the Kingdom in which the King reigns in the heart of the person who has accepted Jesus as Savior and Lord. To proclaim the Kingdom of God is to preach the Gospel, to proclaim the good news of salvation offered by the King (Jesus) of that Kingdom, explaining how one can enter the Kingdom of God. When the King returns on "the day that the Son of Man is revealed," (Lk 17:30+) the heart of every person will also be revealed as to whether they sought the kingdom of their "self" or the kingdom of the Savior! The future phase of the Kingdom of God is known as the Messianic Age or the Millennial Kingdom.(See more detailed explanation of Jesus' meaning of the Kingdom of God in notes on Luke 17:20-21). Jesus knew the Jews were looking for the future aspect of the Kingdom of God, but His preaching and that of His disciples was to explain how one could enter the invisible aspect of the Kingdom of God in the present and in that way they would be assured of experiencing the visible Kingdom of God in the future. John
Lucas 10
Morris - This figurative language assures the disciples that they will not be trying to convey a blessing to someone who does not wish to receive it. God’s good gifts are not given by magic. (Borrow The Gospel According to St. Luke: An Introduction and Commentary - Tyndale NT Commentary)
Lucas 10
Morris - Borrow The Gospel According to St. Luke: An Introduction and Commentary - Tyndale NT Commentary) 1 Ti 5:18 - For the Scripture says, “YOU SHALL NOT MUZZLE THE OX WHILE HE IS THRESHING,” and “The laborer is worthy of his wages.” In other words the worker was to be cared for and compensated regarding the necessities (housing, food, drink). This passage is similar to Paul's instructions 1 Cor. 9:14 So also the Lord directed those who proclaim the gospel to get their living from the gospel. Galatians 6:6 The one who is taught the word is to share all good things with the one who teaches him. 1 Tim. 6:17-18 Instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy. 18 Instruct them to do good, to be rich in good works, to be generous and ready to share, John touched on this issue in his Third Epistle explaining how the early Church obeyed this principle by providing for its evangelists and teachers so they in turn would not be dependent on those to whom they ministered Beloved, you are acting faithfully in whatever you accomplish for the brethren, and especially when they are strangers; and they have testified to your love before the church. You will do well to send them on their way in a manner worthy of God. For they went out for the sake of the Name, accepting nothing from the Gentiles. Therefore we ought to support such men, so that we may be fellow workers with the truth. (3 John 5-8). What they give you - In other words the gospel worker is to receive what they give without complaining. Don't seek better food.
Lucas 10
Morris - There was a rabbinic idea that the dust of Gentile lands carried defilement, and strict Jews are said to have removed it from their shoes whenever they returned to Palestine from abroad. The disciples’ shaking of the dust from their feet was a testimony against them. It declared in symbol that Israelites who rejected the kingdom were no better than the Gentiles. They did not belong to the people of God. For the practice cf. Acts 13:51....In rejecting the preachers they were not simply rejecting a couple of poor itinerants, but the very kingdom of God, and that has serious consequences. The people have drawn down judgment on themselves. (Borrow The Gospel According to St. Luke: An Introduction and Commentary - Tyndale NT Commentary)
Lucas 10
Morris - "Serpents and scorpions have always symbolized the devil, and God has promised that Christ will ultimately crush Satan (Ge 3:15). Thus, in His name, the followers of Christ can also be delivered spiritually from Satan's venom and crush his power over their lives (Ps 91:13; Ro 16:20, 1 Jn 3:8, 5:18)." (Henry Morris) Parallel passages Psalm 91:13 You will tread upon the lion and cobra, The young lion and the serpent you will trample down. Mark 16:17-18 These signs will accompany those who have believed: in My name they will cast out demons, they will speak with new tongues; they will pick up serpents, and if they drink any deadly poison, it will not hurt them; they will lay hands on the sick, and they will recover.” Tread on serpents - In Romans 16:20 Paul describes the treading on the ultimate "serpent" Satan (see Rev 12:9-note; Rev 20:2-note) prophesying that "The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you." Scorpions - Demonic forces are described as scorpions in Rev 9:1-4-note. This prophecy reminds one of the protoevangelium prophecy in Genesis 3:15-note "And I will put enmity Between you and the woman, And between your seed and her seed; He (Messiah) shall bruise you on the head (cp "tread on serpents"), And you shall bruise him on the heel.” Related - Snakes in the Bible
Lucas 10
Morris - The miraculous signs accompanying the seventy on this mission, as well as the apostles and others in the early church, were a special and temporary privilege, given for a special purpose (1 Corinthians 13:8), not to be compared at all to the far greater and everlasting gift of salvation. But rejoice that your names are recorded in heaven - (see Phil. 4:3+) God's sent ones were to rejoice more that they had received His mercy and forgiveness than in their power over evil spirits. Rejoice because they have personally experienced the greatest miracle of all, the salvation of their otherwise previously lost soul. Dear reader, have you experienced this miracle of miracles? Rejoice is in the present imperative calling for this to be the habitual practice of the seventy (and also for us beloved!). This joy can and should be continual because our salvation is eternally secure. When the world, people, circumstances or our adversary steal or attempt to steal our joy, we can, enabled by the Spirit (giving us the desire and the power) make the volitional choice to rejoice in the immutable, incredible truth that our names are recorded in heaven! Indeed all other miracles were ultimately meant to be but signposts pointing men to the Gospel of our salvation, the greatest miracle of all! Luke records rejoicing of those who had heard the good news of the availability of the forgiveness of sins and justification by faith (context = Acts 13:38, 39)... When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord (THE GOSPEL); and as many as had been appointed (tasso) to eternal life believed. (Acts 13:48+) When God records our name in heaven, it is final and forever! Why can we say that? Look at the verb Engrapho which is in the perfect tense (in both Lk 10:20 and Da 12:1). You still may be unimpressed and say "So what?" The answer is that the perfect tense speaks of a past completed action with ongoing results or effect. In a word, the perfect tense speaks of permanence of this record in Daniel 12:1 and Lk 10:20! It STANDS WRITTEN! This is another one of those pieces of truth which serve to underscore the fact that a genuine believer cannot lose his or her salvation! Dear believer in Jesus Christ, your name stands written in God's record in heaven where it will forever remain written! Believe it or not! Related Resource: What is the Book of Life? | GotQuestions.org Tony Garland's summary - Book of Life - - Its Ultimate Purpose When are Names Written? Names Blotted Out Is there a difference between the book of life and the Lamb’s book of life? | GotQuestions.org Is it possible for a person’s name to be erased from the Book of Life? | GotQuestions.org How can I have assurance of my salvation? What are some of the signs of genuine saving faith? If you doubt your salvation, does that mean you are not truly saved? What if I don't feel saved? Can a person believe in some sense but not be saved? How can I avoid being a doubting Thomas? Eternal security - is it biblical? Is eternal security a "license" to sin? Perseverance of the Saints - is it biblical? What is the relationship of faith, works, and security in salvation? What does John 3:16 mean? Can a Christian lose salvation? If our salvation is eternally secure, why does the Bible warn so strongly against apostasy? This record of course refers to believers but Jeremiah describes a record of unbelievers - O LORD, the hope of Israel, All who forsake You will be put to shame. Those who turn away on earth will be written down, Because they have forsaken the fountain of living water (Jer 2:13, 17, Jn 7:37-38), even the LORD. (Jer 17:13) The psalmist writes May they be blotted out of the book of life and may they not be recorded with the righteous. (Ps 69:28) John speaks of names recorded in the Lamb's Book of Life All who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been slain. (Rev 13:8-note) Brian Bell - Jesus shared in their joy, but reminded them to rejoice primarily not in being empowered for service, but in having been saved by grace. After all, their work might not always be successful…but their salvation would never change! Plummer on our names written in heaven - As citizens possessing the full privileges of the commonwealth! (Ed: Our salvation brings protection and privilege). William
Lucas 10
Morris - The famous parable of the good Samaritan, given in response to this question, yields the following answer: my "neighbor" is anyone who has a need that I am able to meet and who is brought to my particular attention by crossing my path. (Borrow The Gospel According to St. Luke: An Introduction and Commentary - Tyndale NT Commentary) This is loving your neighbor as yourself -- agape love is giving out to another regardless of whether you feel like they deserve it & with the aim to achieve their highest good. This is not humanly possible but only as we are led by the Spirit (Ga 5:16 Ro 8:4 cp Ro 5:5). The ultimate act of loving one's neighbor as one's self was shown at Calvary (Jn 3:16). Neighbor (Near) (4139)(plesion from pélas = near, near to or from plesios = close by) literally means near (literal use only in Jn 4:5), quite near, nearby = position quite close to another position. The point is that whoever is near (& Jesus teaching adds "is in need") is my neighbor. Figuratively, plesion means to be near someone and thus be a neighbor. Generally, plesion refers to a fellow man, any other member of the human family. TDNT explains that "Ho plesion" is the "neighbor," the person next to one" then more generally the “fellow human being.” (Borrow Kittel's Theological Dictionary of the New Testament : abridged in one volume)
Lucas 10
Morris - The answer, of course, is not in doubt. Jesus drove home the lesson with the command, Go and do likewise. The man had asked, ‘Who is my neighbour?’ but Jesus faced him with the question ‘To whom am I neighbour?’ He was an expert in the Law. Now he must think whether the priest and the Levite, who scrupulously retained the moral purity required by the Law, really kept the Law, which likewise enjoined love of the neighbour. (Borrow The Gospel According to St. Luke: An Introduction and Commentary - Tyndale NT Commentary) Hampton Keathley IV - Which of these “proved to be a neighbor?” The obvious answer is that the Samaritan proved to be the “neighbor” to the wounded man. But the lawyer couldn’t bring himself to say the good Samaritan. That was an oxymoron. He answered, “The one who showed mercy toward him.” Notice the significance of the question. What did the man ask? “Who is my neighbor? He was asking who and how much do I have to love. Jesus changes the question and makes the neighbor be the subject. Love does not ask how far do I have to go. Love asks, “What can I do?” Love does not just meet the other person half way. The old saying that marriage is a 50/50 relationship is terrible. If you love, you give 100%. The Samaritan’s actions were a true demonstration of love because he had no prior relationship with the wounded man, he would not gain anything materially from his actions. He would instead lose time and money. And the wounded man probably would not have done the same for him if the situation were reversed. The Point How you love people shows your relationship with God. And Israel had failed to keep the elementary principle of the law which was to love. I believe this is the main message of the whole Bible. Craig Blomberg teaches that parables have as many points as they do major characters. If this is true, then the following points might correspond to the characters in this parable: Point 1: Even our enemies are our neighbors. Point 2: Ethnic and social standing are no guarantee of right standing before God. Point 3: The Samaritan’s actions are an example of what it means to love. Relation of parable to the kingdom of God The parable relates to the kingdom program of God by demonstrating what it means to fulfill the ethic of the law which is summed up in the command to love one’s neighbor. The man is asking, what must I do to get in? Jesus tells him what one who is on the inside looks like. This is so important to understand. What Jesus is doing here is showing the difference between works and fruit. “Works” has the idea of what must I do to get in. But “Fruit” - what you do - is the result of being on the inside. If the lawyer is asking the question, “How do I get in?” and Jesus is telling him what one on the inside looks like, then we can assume the lawyer is on the outside. How he gets inside becomes the question. And I think Jesus answers that very subtly. There is an interesting analogy here that is worth noting. Who was in the ditch? A Jew. What did it take for the Jew to get out of the ditch? He had to trust a despised person to help him. The Samaritan, an outcast, paid the price to get the man out of the ditch. Who else was an outcast and paid the price to get men out of the ditch of sin? Jesus How does Jesus answer the lawyer’s question about inheriting eternal life? Allow one who will be called a “Samaritan” by the religious leaders to pay the price for him. Compare John 8:48. Jesus was called a Samaritan by the religious leaders. So Jesus answered the man’s question about how to inherit eternal life, but it is in a whole different way than he expected. Principles Three Attitudes displayed: Robbers: What’s yours is mine and I’m going to take it. Priest/Levite: What’s mine is mine and I’m going to keep it. Samaritan: What’s mine is yours and I’m going to share it. We must not think that our “membership” in the body of Christ or rituals in our church services satisfy the commands to love God and love our neighbor. When we love our neighbor, we show that we love God. Biblical love transcends boundaries of geography, race, religion, socio-economic status and even convenience. We must love all men equally and well. My neighbor is anyone with a legitimate need for which God has given me the resources to meet that need. 2 Chr 28:5-15, Hos 6:9, Micah 6:6-8 Love means moving toward others. It is not convenient. (The Good Samaritan - from Hampton Keathley IV's entire series of 30 studies on the Parables) God's Neighborhood—Luke 10:36-37 "Which of these three do you think was neighbor to him . . . ?" And he said, "He who showed mercy.. When Fred Rogers received a star on the Hollywood Walk of Fame, he wore a sweater and tie, just as he has for 30 years as host of Mister Rogers’ Neighborhood. Instead of focusing on his career in public television, he talked to reporters about why we are on this earth—not to amass fortunes or win competitions or make great names for ourselves. The important things, he said, are the small, daily acts that make our world a better place. Is that what we consider important today? Do we consider the small things important enough to interrupt our plans, rearrange our schedules, tap into our bank accounts? In Jesus’ parable of the Good Samaritan (Lk. 10:29-37), a man who was considered racially, socially, and theologically inferior showed mercy to someone who was injured. Jesus commended this Samaritan outcast and said that he was a “neighbor” to the man in need. According to our Lord and Savior, the world is our neighborhood, and every person in it is our neighbor whom we should love as ourselves. To love our neighbors as ourselves Is not an easy task, But God will show His love through us If only we will ask. —Sper Our love for Christ is only as real as our love for our neighbor. WHILE D. L. Moody was attending a convention in Indianapolis on mass evangelism, he asked his song leader, Ira Sankey, to meet him at six o'clock one evening at a certain street corner. When Sankey arrived, Mr. Moody asked him to stand on a box and sing. Once a crowd had gathered, Moody spoke briefly and then invited the people to follow him to the nearby convention hall. Soon the auditorium was filled with spiritually hungry people, and the great evangelist preached the Gospel to them. Then the convention delegates began to arrive. Moody stopped preaching and said, "Now we must close, as the brethren of the convention wish to come and discuss the topic, `How to reach the masses.' Moody's action that day illustrated the difference between talking about doing something and going out and doing it. One of the lessons of the parable of the Good Samaritan is that the person who puts belief into practice is the one who pleases God. Neighborly Love—Luke 10:29-37 It would have been simpler just to buy a new hair dryer. But determined to save a buck, I decided to fix it myself. In order to loosen the screw that was buried deep in the handle, I took out the ultimate handyman’s helper—my pocket knife. As I put pressure on the knife to turn the screw, the blade folded back—on my finger. I learned a lesson that day: I love myself. And I am urgent about meeting my needs. There was no thought of, “Well, I don’t really have time to stop the bleeding now. I’ll get to it later.” Also, there was a tenderness about how the need was met. I instructed my first-aid team (my wife and kids) to wash my finger gently and then to put the bandage on in a way that would avoid having the hairs on my finger pulled up when it was removed. My thoughts, words, and actions were driven by my love for myself. Lord, help me see the heartfelt needs Of those within my care, And grant that through my words and deeds Your love with them I’ll share. —D. De Haan You cannot touch your neighbor’s heart with anything less than your own. Dr. Scott Kurtzman, chief of surgery at Waterbury Hospital in Connecticut, was on his way to deliver a lecture when he witnessed a horrible crash involving 20 vehicles. The doctor shifted into trauma mode, worked his way through the mess of metal, and called out, “Who needs help?” After 90 minutes of assisting, and the victims were taken to area hospitals, Dr. Kurtzman commented, “A person with my skills simply can’t drive by someone who is injured. I refuse to live my life that way.” Jesus told a parable about a man who stopped to help another (Luke 10:30-37). A Jewish man had been ambushed, stripped, robbed, and left for dead. A Jewish priest and a temple assistant passed by, saw the man, and crossed over to the other side. Then a despised Samaritan came by, saw the man, and was filled with compassion. His compassion was translated into action: He soothed and bandaged the man’s wounds, took him to an inn, cared for him while he could, paid for all his medical expenses, and then promised the innkeeper he would return to pay any additional expenses. Reach out in Jesus’ name With hands of love and care To those who are in need And caught in life’s despair. —Sper Compassion is always active. Mercy - As Wordsworth put it, "The best portion of a good man's life is his little, nameless, unremembered acts of kindness and of love." To a wily, Jewish lawyer Jesus unfolded a three-act play about a good man. In a surprise ending, the story revealed an unexpected white knight—not a priest or Levite but a hated Samaritan. Knowing that Jesus had trapped him, the legal expert admitted that the expected villain had become a hero because he showed mercy, not because he followed the letter of the law. The priest and the Levite who passed by the injured man were not really the muscle men of God's Word; they were spiritual weaklings. They had somehow missed all the Old Testament verses about God's great mercy; they had skipped Micah's claim that good people love mercy (6:8). Like the two religious men of Jesus' parable, we sometimes for-get that pure religion is looking after those who can never repay us, such as orphans and widows (James 1:27). Our obtuseness comes from not appreciating the great mercy God showed in loving us. Paul argued that those who understand God's mercy overcome the evil of this world with good (Romans 12:1-21). Our nameless acts of compassion do not go unremembered by Him. Luke 10:37 And he said, "The one who showed mercy toward him." Then Jesus said to him, "Go and do the same. Amplified - He answered, The one who showed pity and mercy to him. And Jesus said to him, Go and do likewise. KJV And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise. YLT and he said, 'He who did the kindness with him,' then Jesus said to him, 'Be going on, and thou be doing in like manner.' The one who showed mercy toward him: Pr 14:21 Ho 6:6 Mic 6:8 Mt 20:28 23:23 2Co 8:9 Eph 3:18,19 5:2 Heb 2:9-15 Rev 1:5 Go and do the same: Lu 6:32-36 Joh 13:15-17 1Pe 2:21 1Jn 3:16-18,23,24 4:10,11 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 Ro 12:20 (from Pr 25:21-22) “BUT IF YOUR ENEMY IS HUNGRY, FEED (present imperative) HIM, AND IF HE IS THIRSTY, GIVE (present imperative) HIM A DRINK; FOR IN SO DOING YOU WILL HEAP BURNING COALS ON HIS HEAD.” Gal 6:2 Bear (present imperative) one another’s burdens, and thereby fulfill the law of Christ. ( Heb 13:3 Remember (present imperative) the prisoners, as though in prison with them, and those who are ill-treated, since you yourselves also are in the body. Ex 23:3 “If you meet your enemy’s ox or his donkey wandering away, you shall surely return it to him. Dt 10:17-19 For the LORD your God is the God of gods and the Lord of lords, the great, the mighty, and the awesome God who does not show partiality nor take a bribe. “He executes justice for the orphan and the widow, and shows His love for the alien by giving him food and clothing. “So show your love for the alien, for you were aliens in the land of Egypt. Pr. 24:17 Do not rejoice when your enemy falls, And do not let your heart be glad when he stumbles; Isaiah 58:6,7 “Is this not the fast which I choose, To loosen the bonds of wickedness, To undo the bands of the yoke, And to let the oppressed go free And break every yoke? Is it not to divide your bread with the hungry And bring the homeless poor into the house; When you see the naked, to cover him; And not to hide yourself from your own flesh? LOVE OF ONE'S NEIGHBOR PRACTICING MERCY The one who showed mercy (eleos) toward him - Note how the lawyer still avoids the hated word Samaritan. "The lawyer saw the point and gave the correct answer, but he gulped at the word “Samaritan” and refused to say that." (Robertson)
Lucas 10
Morris - Today, we can only sit at Jesus’ feet and hear His word by reading and meditating on the Scriptures. Important as our daily responsibilities may be to meet our material needs, we should somehow make time for this “good part.” The Lord assures us that, if this is our desire, He will provide the time, as He did with Mary. Frederic Godet - "In this defence of Mary's conduct there is included an invitation to Martha to imitate her at once...."The expression in which Jesus justifies His rebuke is at once serious and playful. According to the received reading, One thing only is needful, the thought might be: 'A single dish is sufficient.' But as it was certainly not a lesson on simplicity of food that Jesus wished to give here, we must in that case admit a double reference, like that which is so often found in the words of Jesus (John 4:31-34): 'A single kind of nourishment is sufficient for the body, as one only is necessary for the soul.'" Matthew
Lucas 10
Morris - Throughout the centuries some have delighted to see in the good Samaritan a picture of Jesus. Undoubtedly a moving devotional study can be made centering on Jesus as the good Samaritan of people’s souls. It is even possible that Luke himself thought of Jesus in this way. But it is another thing altogether to see this as the meaning Jesus intended. That seems impossible to maintain. (Borrow The Gospel According to St. Luke: An Introduction and Commentary - Tyndale NT Commentary) Mercy (1656)(eleos) is the outward manifestation of pity and assumes need on the part of those who are recipients of the mercy and sufficient resources to meet the need on the part of those who show it. The idea of mercy is to show kindness or concern for someone in serious need or to give help to the wretched, to relieve the miserable. Here the essential thought is that mercy gives attention to those in misery. We are like Jesus when we practice mercy for as
Lucas 10
Morris - Mary’s rightful role as a listener in this incident is significant. In Jesus’ day, it was not considered appropriate for a Jewish woman to be instructed by a teacher; her role was largely restricted to domestic life, and thus, it was not expected that she should assume the role of a disciple, listening as a pupil to her teacher. Thus, Jesus’ instruction here is clearly countercultural: “This strong affirmation of a woman’s right to listen to the Lord speak and to be concerned with spiritual matters gives a clear indication that the Kingdom of God is for all who will listen and believe in Jesus. Luke’s Gospel often mentions how people from all types of different backgrounds and minority groups needed to hear the Gospel of the Kingdom of God. Here is one of the clearest statements that Jesus intended women also to be recipients of his teaching and his rule” (Gardner 1995:448). (Borrow The Gospel According to St. Luke: An Introduction and Commentary - Tyndale NT Commentary) Aitken (quoted by D L Moody) - At Jesus’ feet. At Jesus’ feet—that is our place of privilege and of blessing, and here it is that we are to be educated and fitted for the practical duties of life. Here we are to renew our strength while we wait on Him, and to learn how to mount on wings as eagles; and here we are to become possessed of that true knowledge which is power. Here we are to learn how real work is to be done, and to be armed with the true motive-power to do it. Here we are to find solace amidst both the trials of work, and they are not few, and the trials of life in general; and here we are to anticipate something of the blessedness of heaven amidst the days of earth; for to sit at His feet is indeed to be in heavenly places, and to gaze upon His glory is to do what we shall never tire of doing yonder. Seated (869)(parakathizo from pará = by, near + kathízo = sit down, appoint, settle) means to sit down near, to seat oneself near. (Luke 10:39; Job 2:13). This is every saints preferred position, a position of privilege. Do you (I) begin each day on your knees, listening to His Word? NET Note on seated - This reflexive makes it clear that Mary took the initiative in sitting by Jesus. The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple. Compare Luke 8:35 "The people went out to see what had happened; and they came to Jesus, and found the man from whom the demons had gone out, sitting down at the feet of Jesus, clothed and in his right mind; and they became frightened." The Mishnah speaks of a similar position: “Let thy house be a meeting-house for the Sages and sit amid the dust of their feet and drink in their words with thirst.” Mary’s initiative in taking this position is particularly shocking, since rabbis did not have women disciples. Girls did not even receive a formal education; they were taught only in household duties like sewing and weaving. In the Mishnah it is said that “if any man give his daughter a knowledge of the Law it is as though he taught her lechery.” (Mark Strauss Zondervan Illustrated Bible Backgrounds) Word (message, statement, utterance) (3056) logos from légō = to speak with words; English = logic, logical) means something said and describes a communication whereby the mind finds expression in words. Although Lógos is most often translated word which Webster defines as "something that is said, a statement, an utterance", the Greek understanding of lógos is somewhat more complex. See discussion of "The Logos" (Jesus Christ) in John 1:14-Commentary In the Greek mind and as used by secular and philosophical Greek writers, lógos did not mean merely the name of an object but was an expression of the thought behind that object's name. Let me illustrate this somewhat subtle nuance in the meaning of lógos with an example from the Septuagint (LXX) (Greek of the Hebrew OT) in which lógos is used in the well known phrase the Ten Commandments. Logos in Luke and Acts - Lk. 1:2; Lk. 1:4; Lk. 1:20; Lk. 1:29; Lk. 3:4; Lk. 4:22; Lk. 4:32; Lk. 4:36; Lk. 5:1; Lk. 5:15; Lk. 6:47; Lk. 7:7; Lk. 7:17; Lk. 8:11; Lk. 8:12; Lk. 8:13; Lk. 8:15; Lk. 8:21; Lk. 9:26; Lk. 9:28; Lk. 9:44; Lk. 10:39; Lk. 11:28; Lk. 12:10; Lk. 16:2; Lk. 20:3; Lk. 20:20; Lk. 21:33; Lk. 22:61; Lk. 23:9; Lk. 24:17; Lk. 24:19; Lk. 24:44; Acts 1:1; Acts 2:22; Acts 2:40; Acts 2:41; Acts 4:4; Acts 4:29; Acts 4:31; Acts 5:5; Acts 5:24; Acts 6:2; Acts 6:4; Acts 6:5; Acts 6:7; Acts 7:22; Acts 7:29; Acts 8:4; Acts 8:14; Acts 8:21; Acts 8:25; Acts 10:29; Acts 10:36; Acts 10:44; Acts 11:1; Acts 11:19; Acts 11:22; Acts 12:24; Acts 13:5; Acts 13:7; Acts 13:15; Acts 13:26; Acts 13:44; Acts 13:46; Acts 13:48; Acts 13:49; Acts 14:3; Acts 14:12; Acts 14:25; Acts 15:6; Acts 15:7; Acts 15:15; Acts 15:24; Acts 15:27; Acts 15:32; Acts 15:35; Acts 15:36; Acts 16:6; Acts 16:32; Acts 16:36; Acts 17:11; Acts 17:13; Acts 18:5; Acts 18:11; Acts 18:14; Acts 18:15; Acts 19:10; Acts 19:20; Acts 19:38; Acts 19:40; Acts 20:2; Acts 20:7; Acts 20:24; Acts 20:32; Acts 20:35; Acts 20:38; Acts 22:22; Spurgeon on the Mary spirit - While she was sitting at Christ’s feet, she was forming and filling the springs of action. You are not losing time while you are feeding the soul; while by contemplation you are getting purpose strengthened, and motive purified, you are rightly using time. When the man becomes intense, when he gets within him principles vital, fervent, energetic, then when the season for work comes he will work with a power and a result which empty people can never attain, however busy they may be! If the stream flows at once, as soon as ever there is a shower, it must be little better than a trickling rivulet; but if the current stream is dammed up, so that for a while nothing pours down the river bed, you will, in due time, when the waters have gathered strength, witness a torrent before which nothing can stand. Mary was filling up the fountain head; she was listening and learning, feeding, edifying, loving, and growing strong; the engine of her soul was getting its steam ready, and when all was right, her action was prompt and forcible, and meanwhile, the manner of her action was being refined. Martha’s actions were good, but if I may use the word, they were commonplace. She must make a great feed for the Lord Jesus, just as for any earthly friend; the spiritual nature of Christ she had forgotten; she was providing nothing for it. But Mary’s estimate of Christ was of a truer order. She looked at Him as a priest; she viewed Him as a prophet; she adored Him as a king. She had heard Him speak about dying, and had listened to His testimony about suffering, and dimly guessing what it meant, she prepared the precious spikenard that before the dying should come she might anoint Him. The woman’s deed was full of meaning and of instruction; it was indeed an embodied poem; the odor that filled the house was the perfume of love and elevated thought; she became refined in her actions by the process of musing and learning. Those who think not, who meditate not, who commune not with Christ, will do commonplace things very well; but they will never rise to the majesty of a spiritual conception, or carry out a heart-suggested work for Christ.....it is not your thoughtless service, performed while your souls are half asleep—it is that which you do for Christ with eyes that overflow, with hearts that swell with emotion, it is this that Jesus accepts. May we have more of such service, as we shall have if we have more of sitting at His feet! (Martha and Mary) QUESTION - Who was Mary of Bethany in the Bible? ANSWER - Mary of Bethany is one of the most beautiful characters in all of Scripture, and we can learn valuable lessons from studying her life. Mary was the sister of Martha, and her brother was Lazarus whom Jesus raised from the dead. We see Mary three different times in the Bible, beginning with the incident in the home of her sister, Martha (Luke 10:38-42), where Jesus, and presumably the disciples who travelled with Him, were being entertained. Martha was so distressed and “distracted with much serving” and frustrated that her sister wasn’t helping that she actually rebuked Jesus, accusing Him of not caring that Mary sat at His feet while she did all the work. Jesus’ response gives us our first insight into Mary of Bethany. Jesus commended her for “choosing the better,” meaning that Mary’s desire to be near her Lord and hang onto His every word was far more beneficial than running herself ragged with preparations for a meal. Jesus further said that choosing the better thing, learning of the Lord, would not be taken away from Mary. By “choosing the better,” Jesus meant that those whose priority in life is Christ, the knowledge of Him, and nearness to Him have chosen what will last through eternity, such as the “gold, silver and costly stones” referred to in 1 Corinthians 3:11-12. From this incident, we learn that those who are distracted with the mundane and earthly are building upon the foundation which is Christ with “wood, hay and straw,” materials which will not stand the fires that come to us in times of testing, nor will they be remembered in eternity. Martha’s rebuke of Jesus gives us insight into her heart and mind as she tried to make everything perfect and was so distracted that she lost sight of whom she was speaking to. Mary’s silence, which we will see again in another incident, indicates a lack of concern for herself, especially for defending herself. When we focus on Christ, He becomes our greatest passion and our tendency to self-absorption dims and fades. The second incident in which Mary and Martha appear occurs in John 11 with the raising of their brother, Lazarus, from the dead. When Mary hears that Jesus has come and is calling for her, she immediately leaves the assembly of mourners in her home and rushes to meet Jesus. So great is her love for Him and her desire to please and obey Him that she leaves those who had come to comfort her to place herself in the arms of the greatest Comforter mankind has ever known. Jesus sees her great sorrow and weeps along with her, even though He knows her sadness is going to be short-lived and that her brother will be restored to her momentarily. In the same way, when we sorrow and grieve, our greatest comfort is found in Jesus, whose compassion is boundless. When we place our hand in the nail-scarred hand, we find comfort, peace and security, and we learn the truth of Psalm 30:5b: “Weeping may endure for a night, but joy comes in the morning.” The third and final time we see Mary of Bethany is just days before Christ’s crucifixion (John 12:1–8). A meal had been prepared, Martha was again serving while the resurrected Lazarus reclined at the table with Jesus and the disciples. At some point, Mary poured a pint of very expensive perfume on Jesus’ feet and wiped them with her hair. In spite of criticism from Judas Iscariot about the waste of the costly substance, Mary said nothing. Rather, Mary allowed Jesus to defend her, which He does, saying that she has kept this perfume for His burial and has done a beautiful act of service to Him. We see two amazing things about Mary here from which we can take our example. First, she seems to know that the time of Jesus’ death on the cross was at hand, a fact that had escaped the disciples in spite of Jesus’ clear declaration of this truth. No doubt Mary contented herself with listening to her Lord and meditating on His words, while the disciples bickered about who would be greatest among them in the kingdom. By doing so, they missed the important truths Jesus was teaching them about His upcoming death and resurrection (Mark 9:30-35). How often do we miss spiritual truths because we are self-focused and overly concerned for our rewards, our status and our reputation among men? Second, we see in Mary a settled conviction and confidence in her Lord, so much so that she is not compelled to defend herself in the face of criticism. How often do we jump at the chance to justify ourselves in the eyes of others who criticize and mock us, particularly where our faith is concerned? But if we, like Mary, make sitting at the feet of Jesus and listening to Him our priority, we will have her depth of understanding, her passion for Christ, and her complete faith in His plan for our lives. We may not have Jesus sitting in our living rooms in person, but we have His Word, the Bible, and from it we have all the knowledge and understanding we need to live a life of secure and confident faith like Mary of Bethany.GotQuestions.org The Best of All Places "Sitting at the feet of Jesus" Luke 10:39+ We learn in the Gospels of nine prostrations before the Saviour. 1, Wise men (Matthew 2:11+); 2, Jarius (Mark 5:22+); 3, Women healed (Mark 5:33+); 4, Syrophenician women (Mark 7:25+); 5, Peter, (Luke 5:8+); 6, The Leper (Luke 5:12+); 7, The Gadarene (Luke 8:28+); 8, The Samaritan (Luke 17:16+); 9, Mary (John 11:32). I. Mary Learned the Secret of His Person at Jesus Feet (Luke 10:42) Only at His feet can we be taught by Him. Cumbered and worried with much service we will never have time to be at His feet. If we have not time to sit there we will not have time to learn. II. Mary Learned the Secret of His Purpose at Jesus Feet (John 11:32) Only there could she understand why Lazarus died and why Martha and herself must be plunged into the deepest sorrow. To the grave she led him and there at the very place of deepest sorrow, came the highest joy. III. Mary Learned the Secret of His Passion at Jesus Feet This was revealed when she anointed Him for His burial. The secret was out and everywhere her testimony has been told. See Matthew 26:12-13. As I write this I help to fulfil the Lord's prophecy. Do you sit at Jesus feet? Have you learned these three secrets? - Ian Paisley Too Much To Do?: Luke 10:38-42 One thing I have desired of the Lord, . . . that I may dwell in the house of the Lord all the days of my life. —Psalm 27:4 I’m usually a happy person. Most of the time I can take on as much work as anyone can give me. But some days there just seems to be too much to do. The schedule may be so full of meetings, appointments, and deadlines that there’s no room to breathe. Life often contains too much work, parenting, home improvement, and other responsibilities for one person to handle. When that happens to me—as it may happen to you—I have some options. I can retreat into a shell of inactivity and leave everyone who is depending on me out in the cold. I can slug my way through, moaning as I go and making everyone wish I had chosen option one. Or I can get my perspective realigned by reminding myself what Jesus said to Martha (Luke 10:38-42). Jesus told Martha that she had become “distracted with much serving” (v.40). He reminded her that her sister Mary had chosen the one thing that would never be taken away (v.42). Like many of us, Martha got so wrapped up in her service that she forgot the most important thing—fellowship with her Lord. The many tasks we face each day Can burden and oppress, But spending time with God each day Can bring relief from stress. —Sper To keep your life in balance, lean on the Lord. Juggling —Luke 10:39-40 A woman in North Carolina is a mother who juggles—literally. In fact, her whole family can perform simultaneous feats of aerial exchange with everyday household items. Imagine the excitement at her dinner parties! Many of today’s women are jugglers too, whether they are businesswomen or stay-at-home moms. The task of completing the mundane stuff of life usually falls in the laps of women—especially mothers. The women of the 21st century have all sorts of things in the air at once—from frying pans and strollers to appointment calendars and mortgage payments. It can all become quite overwhelming. Society places a premium on those who can maintain a hectic schedule and get it all done. So women who pause to sit “at Jesus’ feet” (Luke 10:39-40) are sometimes considered unproductive. But Jesus commended Mary for taking time to be with Him (v.42). Certainly work had to be done, but Mary made the best choice. Take time to be holy, The world rushes on; Spend much time in secret With Jesus alone. —Longstaff "As the dishes sit and soak, take your Bible and do the same." —Grandma Beaver Too Busy To Know God?. —Luke 10:39 One day when I was waiting to board a plane, a stranger who had overheard me mention that I was a chaplain began to describe to me his life before he met Christ. He said it was marked by “sin and self-absorption. Then I met Jesus.” I listened with interest to a list of changes he had made to his life and good deeds he had done. But because everything he told me was about his busyness for God and not his fellowship with God, I wasn’t surprised when he added, “Frankly, chaplain, I thought I’d feel better about myself by now.” I think the New Testament character Martha would have understood that stranger’s observation. Having invited Jesus to be a guest at her home, she set about doing what she thought were the important things. But this meant she couldn’t focus on Jesus. Because Mary wasn’t helping, Martha felt justified asking Jesus to chide her. It’s a mistake many of us make: We’re so busy doing good that we don’t spend time getting to know God better. Savior, let me walk beside Thee, Let me feel my hand in Thine; Let me know the joy of walking In Thy strength and not in mine. —Sidebotham Our heavenly Father longs to spend time with His children. Luke 10:40 But Martha was distracted with all her preparations; and she came up to Him and said, "Lord, do You not care that my sister has left me to do all the serving alone? Then tell her to help me." Greek e de martha periespato (3SIPI) peri pollen diakonian epistasa (AAPFSN) de eipen (3SAAI) kurie ou melei (3SPAI) soi hoti e adelphe mou monen me katelipen (3SAAI) diakonein (PAN) eipe (2SAAM) oun aute hina moi sunantilabetai (3SAMS) Amplified - But Martha [overly occupied and too busy] was distracted with much serving; and she came up to Him and said, Lord, is it nothing to You that my sister has left me to serve alone? Tell her then to help me [to lend a hand and do her part along with me]! BBE But Martha had her hands full of the work of the house, and she came to him and said, Lord, is it nothing to you that my sister has let me do all the work? Say to her that she is to give me some help. CSB But Martha was distracted by her many tasks, and she came up and asked, "Lord, don't You care that my sister has left me to serve alone? So tell her to give me a hand." ESV But Martha was distracted with much serving. And she went up to him and said, "Lord, do you not care that my sister has left me to serve alone? Tell her then to help me." GWN But Martha was upset about all the work she had to do. So she asked, "Lord, don't you care that my sister has left me to do the work all by myself? Tell her to help me." KJV But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me. NET But Martha was distracted with all the preparations she had to make, so she came up to him and said, "Lord, don't you care that my sister has left me to do all the work alone? Tell her to help me." NIV But Martha was distracted by all the preparations that had to be made. She came to him and asked, "Lord, don't you care that my sister has left me to do the work by myself? Tell her to help me!" NLT But Martha was distracted by the big dinner she was preparing. She came to Jesus and said, "Lord, doesn't it seem unfair to you that my sister just sits here while I do all the work? Tell her to come and help me."
Lucas 10
Morris - The fact that Martha complained to Jesus about her sister’s lack of help in preparing the meal indicates that her “work,” or “service” (diakonia Lk 10:40), had become a burden, lacking in joy and fulfillment. Her hospitality had become a source of anxiety and trouble, distracting her from paying personal attention to the guest of honor, Jesus. Mary, by contrast, had taken time for Jesus personally, making him feel at home and listening to his teaching with appreciation and delight. Jesus reproved Martha for developing an unkind, critical spirit that was marring her otherwise commendable service. (Borrow The Gospel According to St. Luke: An Introduction and Commentary - Tyndale NT Commentary)
Lucas 10
Morris observes that "Few Gospel stories have been subjected to greater mishandling than this one. Through the centuries, Mary has often been idealized at the expense of Martha, and in the Middle Ages, Mary was used as a model to exalt the contemplative life over the active one. However, that is to misuse the text and to misunderstand the context. “Martha need not be criticized for her ambitious behavior. For her actions reveal her loyalty to the Lord Jesus. Her true character is displayed in her honesty and steadfast faith” (Gardner 1995:444)." (Borrow The Gospel According to St. Luke: An Introduction and Commentary - Tyndale NT Commentary) Warren