Lucas 10
Marvin Vincent · Citado em PreceptAustin
Lucas 10
Vincent - Oriental salutations are tedious and complicated. The command is suited to a rapid and temporary mission. Compare 2 Kings 4:29. “These instructions were also intended to reprove another propensity which an Oriental can hardly resist, no matter how urgent his business. If he meets an acquaintance, he must stop and make an endless number of inquiries, and answer as many. If they come upon men making a bargain, or discussing any other matter, they must pause and intrude their own ideas, and enter keenly into the business, though it in nowise concerns them; and, more especially, an Oriental can never resist the temptation to assist when accounts are being settled or money counted out. The clink of coin has a positive fascination to them” (Thomson, “Land and Book”).
Lucas 10
Vincent on clings - "Frequent in medical language of the uniting of wounds."
Lucas 10
Vincent on sackcloth - Sackcloth (sakko). From the Hebrew sak: what is knotted together; net-shaped; coarsely woven. It was made of goats’ or camels’ hair (Rev 6:12), and was a material similar to that upon which Paul wrought in tent-making. The same word in Hebrew is used to describe a grain-sack (Ed: If you have ever worn one of these itchy things I used to contact on the farm, you have a greater appreciation for the depth of mourning indicated by the wearing of sackcloth!), and this coarse material of which it is made (Gen. 42:25; Josh. 9:4). So the Greek sage means a pack or baggage. The same root, according to some etymologists, appears in sagene, a drag-net (see Mt. 13:47), and sagos, Latin sagum, a coarse, soldier’s cloak. It was employed for the rough garments for mourners (Esther 4:1; 1 Kings 21:27), in which latter passage the sackcloth is put next the flesh in token of extreme sorrow. Compare 2 Kings 6:30; Job 16:15. Vincent on ashes were "a sign of mourning. Defiling one’s self with dead things, as ashes or dirt, as a sign of sorrow, was common among the Orientals and Greeks....See 1 Sa 4:12; 2 Sam. 1:2; 13:19; Job 2:12; Ezek. 27:30; Apoc. 18:19. In Judith 4:14, 15, in the mourning over the ravages of the Assyrians, the priests minister at the altar, girded with sackcloth, and with ashes on their mitres. Sir Gardner Wilkinson, describing a funeral at Thebes, says: “Men, women, and children, with the body exposed above the waist, throw dust on their heads, or cover their faces with mud” (“Modern Egypt and Thebes”). Stifling with ashes was a Persian mode of punishment. Compare Apocrypha, 2 Macc. 8:5–7. Herodotus relates that Nitocris, an Egyptian queen, after having drowned the murderers of her brother, threw herself into an apartment full of ashes, in order to escape the vengeance of their friends. NET Note on Tyre and Sidon - Tyre and Sidon are two other notorious OT cities (Isa 23:1-18; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: "Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!" George Wood says the ancient cities of Tyre and Sidon were "identified by three characteristics. Money mad, arrogant and cruel. They traded, not only in goods, but in slaves and in people. And they had these qualities—arrogant, money mad and cruel." Woe (How dreadful!) (3750 - click and select "Phonetics" to hear "ouai" pronounced) (ouai pronounced "oo-ah'ee," an eerie, ominous foreboding sound some say is like the cry of an eagle) is an onomatopoeic word (an imitation of the sound) which serves as an interjection expressing a cry of intense distress, displeasure or horror. It may convey a warning of impending disaster to the hearers. Jesus used "Woe" frequently in the Gospels (see below) often in an eschatological context (Mt 24:19; Mk 13:17). Most NT uses of ouai are in the context of warning about inevitable, impending judgment, often intermingled with a feeling of pity (Mt 11:21-22, Lk 22:22 = Judas' betrayal). Rev 8:13+ has woe in triplicate which seems to provide the greatest possible emphasis on God's coming judgment on the world, much as the cry of "holy" in triplicate emphasizes His holiness. Indeed, His perfect holiness demands His perfect judgment! In the Lxx a double woe is addressed to unfaithful Jerusalem because of her idolatry and immorality (Ezek 16:23-note). Ouai does not depict sorrow on the part of those who have sinned (as some have mistakenly taught). Chorazin - Chorazin (/koʊˈreɪzɪn/; Hebrew: כורזים, Korazim; also Karraza, Kh. Karazeh, Chorizim, Kerazeh, Korazin) was an ancient village in northern Galilee, two and a half miles from Capernaum on a hill above the northern shore of the Sea of Galilee. Bethsaida - Bethsaida, the hometown of Peter, Andrew, and Philip (John 1:44), was a fishing village. Jesus went there often (Mark 6:45; 8:22; Luke 9:10), though we are not told what mighty works He may have done there. Because the Sea of Galilee is so small, Bethsaida was not far distant from Capernaum. Since Bethsaida was the hometown of these disciples, it must have been traumatic for them to hear Jesus' rebuke. (Complete Biblical Library) Miracles (1411) see dunamis which is the word for inherent power especially supernatural power. Dunamis is from dunamai = to be able, to have power) power especially achieving power. It refers to intrinsic power or inherent ability, the power or ability to carry out some function, the potential for functioning in some way (power, might, strength, ability, capability), the power residing in a thing by virtue of its nature. Dunamis in Luke and Acts - Lk. 1:17; Lk. 1:35; Lk. 4:14; Lk. 4:36; Lk. 5:17; Lk. 6:19; Lk. 8:46; Lk. 9:1; Lk. 10:13; Lk. 10:19; Lk. 19:37; Lk. 21:26; Lk. 21:27; Lk. 22:69; Lk. 24:49; Acts 1:8; Acts 2:22; Acts 3:12; Acts 4:7; Acts 4:33; Acts 6:8; Acts 8:10; Acts 8:13; Acts 10:38; Acts 19:11; Would have repented (3340)(metanoeo from meta = with, among + noeo = to think, exercise the mind <> from nous = mind - see study = metanoia) means to have another mind. Metanoeo means to change one's mind in respect to sin, God, and self. To turn to God and from sin (Luke 15:7 = "one sinner who repents", 10, cf 1Th 1:9-note). It is not an intellectual decision but a change of mind that issues in a change of behavior. This change of mind may, especially in the case of Christians who have fallen into sin, be preceded by sorrow (2Cor 7:8, 9, 10, 11); but sorrow for sin, though it may cause repentance, is not repentance. Darrell Bock writes "the point is that repentance involves a reorientation of perspective, a fresh point of view. When dealing with God's plan, it means to see that plan in a new way and to orient oneself to it. Luke demonstrates the fruit of repentance expresses itself concretely (Lk 3:10-14). Repentance expresses itself in life, especially in how one treats others." (Gulp!) There can be no genuine conversion without genuine repentance. "This word (repent) was the message of the Baptist, of Jesus, of Peter, of Paul, this radical change of attitude and life." (Robertson) God uses at least four factors to prompt repentance = (1) The knowledge of God's Truth should prompt repentance (Mt 11:21-24 - where Chorazin, et al refused to repent at the Truth; cp Lk 16:30-31 which also illustrates the sufficiency of the Truth to prompt repentance.) Note the deadly deception - one can have Truth (as well as #2 sorrow) without true repentance! Beware! (2) Sorrow for sin can lead to repentance (2Cor 7:9-10), but the sorrow per se should NOT be confused with true repentance. E.g., Judas felt sorrow for betraying Jesus but did not repent. (3) God's kindness prompts (leads to) repentance (Ro 2:4). (4) Fear of final judgment (as discussed here in Acts 17:30-31) can motivate one to true repentance. Indeed, realization that there is no other way of escape but through Jesus, should cause any "rational" person to repent. Repentance is not an act separate from faith, but saving faith includes and implies the true change of mind which is called repentance. As noted in the use of the present imperative (see uses below), to repent is not just an event at the time of conversion, but represents an ongoing lifestyle -- we sin daily, and sometimes we get caught in a "rut" (habit) of sin, and so we are daily in desperate need of God's gracious gift of repentance. In the parable of the two sons, our Lord Jesus Christ gives a beautiful illustration of what true repentance looks like (Read Mt 21:28-31 = notice second son changed his mind and his behavior!). Albert Barnes wisely said "False repentance dreads the consequences of sin; true repentance dreads sin itself." Metanoeo - 34x/32v - repent(26), repented(5), repents(3). Matt. 3:2; Matt. 4:17; Matt. 11:20; Matt. 11:21; Matt. 12:41; Mk. 1:15; Mk. 6:12; Lk. 10:13; Lk. 11:32; Lk. 13:3; Lk. 13:5; Lk. 15:7; Lk. 15:10; Lk. 16:30; Lk. 17:3; Lk. 17:4; Acts 2:38; Acts 3:19; Acts 8:22; Acts 17:30; Acts 26:20; 2 Co. 12:21; Rev. 2:5; Rev. 2:16; Rev. 2:21; Rev. 2:22; Rev. 3:3; Rev. 3:19; Rev. 9:20; Rev. 9:21; Rev. 16:9; Rev. 16:11 QUESTION - What is the significance of Bethsaida in the Bible? ANSWER - Bethsaida was a small town in Galilee best known in the Bible as the birthplace of three of Jesus’ disciples: Phillip, Peter, and Andrew (John 1:44–45; 12:21). Some scholars suggest that there were two towns called Bethsaida during the time of Jesus, as two cities’ having the same or a similar name was common in those days. The Bethsaida most often referred to in Scripture was located near where the Jordan River flows into the Sea of Galilee on the north side of the sea. Bethsaida was the scene of several miracles, enough that Jesus could say, “Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes” (Matthew 11:21). Bethsaida has come to represent those who have heard the gospel, understood God’s plan of salvation, and rejected it. Jesus implied that their eternal punishment would be harsher than that of those who did not have such a privilege (Matthew 11:22). One of those miracles performed in Bethsaida was the restoration of sight to a blind man (Mark 8:22–26). It is also likely that the feeding of the 5,000 took place near Bethsaida (Luke 9:10–17). It was also the site of one of Jesus’ most famous miracles: walking on water (Mark 6:45–52). He had sent His disciples on ahead on the Sea of Galilee toward Bethsaida while He spent some time in prayer. Late that night, a strong wind made rowing the boat difficult. In the midst of the disciples’ efforts to keep the boat afloat, they saw a figure coming toward them on top of the waves! They were terrified until Jesus got in the boat with them and the waves instantly calmed. It was on His way to Bethsaida that Jesus walked on water. Bethsaida is rarely mentioned after Jesus ascended into heaven. Most scholars believe that Bethsaida was renamed Julias (in honor of Augustus’s daughter) by Philip the tetrarch, grandson of Herod the Great, at some point during Jesus’ public ministry. However, all mention of the city disappeared by the second century, and only buried ruins remain. GotQuestions.org QUESTION - What is the meaning of sackcloth and ashes? ANSWER - Sackcloth and ashes were used in Old Testament times as a symbol of debasement, mourning, and/or repentance. Someone wanting to show his repentant heart would often wear sackcloth, sit in ashes, and put ashes on top of his head. Sackcloth was a coarse material usually made of black goat’s hair, making it quite uncomfortable to wear. The ashes signified desolation and ruin. When someone died, the act of putting on sackcloth showed heartfelt sorrow for the loss of that person. We see an example of this when David mourned the death of Abner, the commander of Saul’s army (2 Samuel 3:31). Jacob also demonstrated his grief by wearing sackcloth when he thought his son Joseph had been killed (Genesis 37:34). These instances of mourning for the dead mention sackcloth but not ashes. Ashes accompanied sackcloth in times of national disaster or repenting from sin. Esther 4:1, for instance, describes Mordecai tearing his clothes, putting on sackcloth and ashes, and walking out into the city “wailing loudly and bitterly.” This was Mordecai’s reaction to King Xerxes’ declaration giving the wicked Haman authority to destroy the Jews (see Esther 3:8–15). Mordecai was not the only one who grieved. “In every province to which the edict and order of the king came, there was great mourning among the Jews, with fasting, weeping, and wailing. Many lay in sackcloth and ashes” (Esther 4:3). The Jews responded to the devastating news concerning their race with sackcloth and ashes, showing their intense grief and distress. Sackcloth and ashes were also used as a public sign of repentance and humility before God. When Jonah declared to the people of Nineveh that God was going to destroy them for their wickedness, everyone from the king on down responded with repentance, fasting, and sackcloth and ashes (Jonah 3:5–7). They even put sackcloth on their animals (verse 8). Their reasoning was, “Who knows? God may yet relent and with compassion turn from his fierce anger so that we will not perish” (verse 9). This is interesting because the Bible never says that Jonah’s message included any mention of God’s mercy; but mercy is what they received. It’s clear that the Ninevites’ donning of sackcloth and ashes was not a meaningless show. God saw genuine change—a humble change of heart represented by the sackcloth and ashes—and it caused Him to “relent” and not bring about His plan to destroy them (Jonah 3:10). Other people the Bible mentions wearing sackcloth include King Hezekiah (Isaiah 37:1), Eliakim (2 Kings 19:2), King Ahab (1 Kings 21:27), the elders of Jerusalem (Lamentations 2:10), Daniel (Daniel 9:3), and the two witness in Revelation 11:3. Very simply, sackcloth and ashes were used as an outward sign of one’s inward condition. Such a symbol made one’s change of heart visible and demonstrated the sincerity of one’s grief and/or repentance. It was not the act of putting on sackcloth and ashes itself that moved God to intervene, but the humility that such an action demonstrated (see 1 Samuel 16:7). God’s forgiveness in response to genuine repentance is celebrated by David’s words: “You removed my sackcloth and clothed me with joy” (Psalm 30:11).GotQuestions.org Luke 10:14 "But it will be more tolerable for Tyre and Sidon in the judgment than for you. Lu 12:47,48 Am 3:2 Joh 3:19 15:22-25 Ro 2:1,27 Multiple Resources on Luke 10 (includes the sermons below) Luke 10:12-16 A Warning to the Indifferent - John MacArthur Luke 10:1-16 The Crucial Message - Steven Cole Tyre and Sidon (Click to Enlarge) JEWISH CITIES OF JESUS' DAY INCUR GREATER DEGREE OF JUDGMENT But - Nevertheless. Used to break off a discussion and point out parenthetically what was important in it. It will be more tolerable (anektoteros) for Tyre and Sidon in the judgment (krisis) than for you. - As discussed above Jesus teaches the intensity of the eternal judgment and suffering will be worse for Chorazin and Bethsaida than for the wicked pagan idol worshiping Gentile cities of Tyre and Sidon. More tolerable (414)(anektoteros from anechomai from ana + echo - to hold oneself up against, put up with, forbear, suffer. gen. anektotérou, masc. adj., the comparative of anektós, tolerable, from anécho = to bear) means bearable, endurable, tolerable, sufferable, easier to bear. Able to be endured. The word is used in a Christian letter of the 4th century to describe a sick lady who has gotten better: “Her cond. seems to be more tolerable (ajnektovteron), as she can sit up” Anektoteros - 5x in NAS - Usage: more tolerable(5). Not found in the Septuagint. Matthew 10:15 "Truly I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city. Matthew 11:22 "Nevertheless I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. Matthew 11:24 "Nevertheless I say to you that it will be more tolerable for the land of Sodom in the day of judgment, than for you." Luke 10:12 "I say to you, it will be more tolerable in that day for Sodom than for that city. Luke 10:14 "But it will be more tolerable for Tyre and Sidon in the judgment than for you. Judgment (justice, court, sentence)(2920) krisis from krino = to judge, decide) means a decision or judgment, verdict, justice, court (tribunal). The first use is by Jesus in the Sermon on the Mount declaring "‘Whoever commits murder shall be liable to the court." ("in danger of judgment") (Mt 5:21, cp also Mt 5:22) Mt 10:15, 11:22, 24 all describe Jesus' sobering warning to the Jews of a specific future and frightening "day of judgment." (cp "sentence of hell" Mt 23:33, see also 2 Peter 2:9, 11, 3:7, 1 John 4:17) In Jn 5:24 Jesus gives sinners the way of escape, the way to miss the horrible day of judgment (Heb 10:27)! In Mt 12:18 God's judgment is equated with justice, for He is the righteous and just Judge (cp Mt 12:20, 23:23, Rev 16:7). Note the striking contrast in Jn 5:29 "those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment." There is no such thing as reincarnation but only one life, one death, one judgment (Heb 9:27) Krisis - 47x/46v - court(2), judgment(38), judgments(2), justice(4), sentence(1). Matt. 5:21; Matt. 5:22; Matt. 10:15; Matt. 11:22; Matt. 11:24; Matt. 12:18; Matt. 12:20; Matt. 12:36; Matt. 12:41; Matt. 12:42; Matt. 23:23; Matt. 23:33; Lk. 10:14; Lk. 11:31; Lk. 11:32; Lk. 11:42; Jn. 3:19; Jn. 5:22; Jn. 5:24; Jn. 5:27; Jn. 5:29; Jn. 5:30; Jn. 7:24; Jn. 8:16; Jn. 12:31; Jn. 16:8; Jn. 16:11; Acts 8:33; 2 Thess. 1:5; 1 Tim. 5:24; Heb. 9:27; Heb. 10:27; Jas. 2:13; Jas. 5:12; 2 Pet. 2:4; 2 Pet. 2:9; 2 Pet. 2:11; 2 Pet. 3:7; 1 Jn. 4:17; Jude 1:6; Jude 1:9; Jude 1:15; Rev. 14:7; Rev. 16:7; Rev. 18:10; Rev. 19:2 QUESTION - Why did Jesus mention Tyre and Sidon in Luke 10:14? ANSWER - Tyre and Sidon, ancient cities of Phoenicia, are mentioned several times in both the Old and New Testaments. Jesus mentions Tyre and Sidon in Luke 10 in the context of judgments He was pronouncing against the cities of Chorazin and Bethsaida. Tyre and Sidon are port cities located in modern Lebanon on the Mediterranean coast. Sidon is believed to have existed prior to 2000 BC, with Tyre being just a little younger. The Old Testament mentions Israel’s dealings with these cities, including the Israelites’ failure to conquer Sidon in the conquest of the Promised Land (Judges 1:31), their worship of Sidonian gods on several occasions (Judges 10:6–16; 1 Kings 11), and their obtaining materials from Sidon and Tyre for the building of the temple (1 Chronicles 22:4). King Hiram of Tyre provided many of the temple furnishings for Solomon (1 Kings 7:13–51). Tyrians and Sidonians are also mentioned in helping rebuild the temple in Ezra’s time (Ezra 3:7). Queen Jezebel was a Sidonian (1 Kings 16:31). The Sidonian city of Zarephath was where a widow took care of Elijah and the Lord provided oil and flour for her through the famine; later, the widow’s son became ill, and Elijah raised him from the dead (1 Kings 17:8–24). The Old Testament also has several prophecies against Tyre and Sidon that predicted a complete overthrow (Isaiah 23; Jeremiah 25; 27; 47; Ezekiel 26–28; Joel 3; Amos 1:9–10; Zechariah 9:1–4). Nebuchadnezzar besieged Tyre from 585–572 BC. Alexander the Great conquered Tyre in 322 BC, completely destroying the city. The Persian king Artaxerxes conquered Sidon. In short, God’s prophesied judgment came to pass. Later, both cities became prosperous provinces of Rome. Tyre and Sidon were Gentile cities north of Israel, and Jesus had been sent to the Jews (Matthew 15:24). But Jesus still ministered to them: crowds from Tyre and Sidon came to see and listen to Him (Mark 3:7–8). Jesus helped a Syrophoenician woman and commended her faith (Matthew 15:21–28). Jesus mentions Tyre and Sidon in Luke 10:13–14 (see also Matthew 11:20–24), comparing them to several cities in which He had performed miracles. These cities of Israel had been blessed with Jesus’ presence, preaching, and power, yet they had not repented. Jesus pronounces woes on them, stating that Tyre and Sidon, given the same opportunity, would have turned from their wickedness and been saved: “Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. But it will be more bearable for Tyre and Sidon at the judgment than for you.” Jesus also says Capernaum is under God’s judgment for their rejection of Christ (verse 15), because “whoever rejects me rejects him who sent me” (verse 16). Jesus used the pagan cities of Tyre and Sidon to highlight the way God’s chosen people refused Him. The Israelites of Jesus’ day believed themselves to be righteously following God, yet they did not recognize God in their midst. Jesus, in essence, shamed Chorazin, Bethsaida, and Capernaum—they, who were supposed to be God’s representatives on earth, refused to listen; yet pagan cities would have quickly repented. Jesus’ comments demonstrate the importance of responsibility and stewardship. “From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked” (Luke 12:48). God’s desire is for His Word to be known and believed, with the result that people are transformed (see Luke 6:46). To reject the light we’ve been given is to remain in darkness. To spurn the grace of God and reject the Savior is to receive the due penalty for our sin.GotQuestions.org Luke 10:15 "And you, Capernaum, will not be exalted to heaven, will you? You will be brought down to Hades! Capernaum: Lu 7:1,2 Mt 4:13 - Mentioned 16x in NT - Matt. 4:13; Matt. 8:5; Matt. 11:23; Matt. 17:24; Mk. 1:21; Mk. 2:1; Mk. 9:33; Lk. 4:23; Lk. 4:31; Lk. 7:1; Lk. 10:15; Jn. 2:12; Jn. 4:46; Jn. 6:17; Jn. 6:24; Jn. 6:59 which: Ge 11:4 De 1:28 Isa 14:13-15 Jer 51:53 Eze 28:12-14 Am 9:2,3 Ob 1:4 Mt 11:23 brought down: Lu 13:28 Isa 5:14 14:15 Eze 26:20 31:18 32:18,20,27 Mt 10:28 2Pe 2:4 Multiple Resources on Luke 10 (includes the sermons below) Luke 10:12-16 A Warning to the Indifferent - John MacArthur Luke 10:1-16 The Crucial Message - Steven Cole Related Passage: Matthew 11:23+ And you, Capernaum, will not be exalted to heaven, will you? You will descend to Hades; for if the miracles had occurred in Sodom which occurred in you, it would have remained to this day. Ruins of Synagogue at Capernaum HADES INSTEAD OF HEAVEN And you, Capernaum ("Nahum's village"), will not be exalted (hupsoo) to heaven, will you? You will be brought down to Hades (hades) - The question will not be exalted to heaven, will you expects a negative response. Recall that Capernaum was Jesus' "home base" in His Galilean ministry, so this small city would have been "flooded with light" from Jesus. It is intriguing that while Jesus clearly condemns this town, we have no record that the towns people condemned or vilified Jesus, contrary to places like His hometown of Nazareth which attempted to kill Him! Nevertheless Jesus' words make it clear that Capernaum rejected His message despite all of the miracles they witnessed. Once again we see the clear message that miracles do not save! This truth obliterates the argument of the skeptic who says "If I could see a few miracles, I would believe." The fact is they would not believe! Hades (hades) is the NT equivalent of the OT term Sheol and in the OT is the abode of the dead (not necessarily associated with punishment). Clearly in this context Jesus means that Hades speaks of punishment. Rod Mattoon - Because Chorazin, Bethsaida, and Capernaum had not repented, their judgment would be great. These three cities had been given more privileges than the three ancient cities, and therefore, they had more responsibility and accountability. If Sodom, Tyre, and Sidon were destroyed, how could Chorazin, Bethsaida, and Capernaum escape? He tells Capernaum they would be thrust down to hell. Wow! This was the headquarters for Jesus' ministry. They saw much and their accountability would be greater....If you have repeatedly heard the Gospel and rejected it, your judgment before God will be greater than someone who has never heard the Gospel. Don't throw away the opportunity to put your faith in Christ. Steven
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Vincent on lawyer - "Not legal practioners, but interpreters and doctors of the Mosaic law." Augustus Neander - "He was one of the nomikoi (lawyers), who, as we have said,… differed from the Pharisees in occupying themselves more with the original writings of Scripture than with the traditions."teachers of the law POSB - Lawyer (nomikos): a profession of laymen who studied, taught, interpreted, and dealt with the practical questions of Jewish law. They were a special group within the profession commonly called Scribes (see Mark 12:28). They functioned both in the court and synagogues (see Lu. 7:30; 10:25; 11:45, 46, 52; 14:3; Tit. 3:13). They apparently dealt more with the study and interpretation of the law. (Borrow Luke Commentary The Preacher's Outline & Sermon Bible) Zodhiates - Lawyers appear together with the Pharisees in Luke 7:30 and 14:3. Apparently they were from among the Pharisees (Matt. 22:35) and with the scribes (Mark 12:28; Luke 10:25; 11:45, 46, 52) and were experts in the Mosaic law. In all places where the word is employed and legal questions come into consideration, the scribes appear as authorities in questions concerning prophecy (Matt. 2:4; 13:52). It may be inferred that “scribes” is a generic name, and the nomikoí, lawyers, are the specialized ones skilled in law and jurisprudence of the Law of Moses. (Borrow The Complete Word Study Dictionary: New Testament) Nomikos - 9v and not in the Septuagint. Matthew 22:35 One of them, a lawyer, asked Him a question, testing (peirazo) Him, Luke 7:30 But the Pharisees and the lawyers rejected God's purpose for themselves, not having been baptized by John. Luke 10:25 And a lawyer stood up and put Him to the test, saying, "Teacher, what shall I do to inherit eternal life?" Luke 11:45 One of the lawyers said to Him in reply, "Teacher, when You say this, You insult us too." Luke 11:46 But He said, "Woe to you lawyers as well! For you weigh men down with burdens hard to bear, while you yourselves will not even touch the burdens with one of your fingers. Luke 11:52 "Woe to you lawyers! For you have taken away the key of knowledge; you yourselves did not enter, and you hindered those who were entering." Luke 14:3 And Jesus answered and spoke to the lawyers and Pharisees, saying, "Is it lawful to heal on the Sabbath, or not?" Titus 3:9 But avoid foolish controversies and genealogies and strife and disputes about the Law, for they are unprofitable and worthless. Titus 3:13 Diligently help Zenas the lawyer and Apollos on their way so that nothing is lacking for them. Put to the test (1598)(ekpeirazo from ek = intensifies + peirazo = to test, tempt) means to test thoroughly, subject to test or proof. To test in order to understand the quality of something, including imperfections, faults or other qualities.
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Vincent says that this word group describes "an inheritance is originally a portion which one receives by lot in a general distribution. In the New Testament the idea of chance attaching to the lot is eliminated. It is the portion or heritage which one receives by virtue of birth or by special gift." Kleronomeo -18x/17v - heir(1), inherit(16), inherited(1). Matt. 5:5; Matt. 19:29; Matt. 25:34; Mk. 10:17; Lk. 10:25; Lk. 18:18; 1 Co. 6:9; 1 Co. 6:10; 1 Co. 15:50; Gal. 4:30; Gal. 5:21; Heb. 1:4; Heb. 1:14; Heb. 6:12; Heb. 12:17; 1 Pet. 3:9; Rev. 21:7 Eternal (166) aionios from aion) means existing at all times, perpetual, pertaining to an unlimited duration of time (Ro 1:20 - God's power, Mt 18:8 - God's place of judgment, Ro 16:26+ - God's attribute). Aionios (eternal) is the exact antithesis of proskairos (temporal). See additional discussion of aionios in study of eternal punishment, specifically the importance of an accurate understanding of aionios as a refutation of the false teaching of universalism (everyone will be saved). Aionios in Luke and Acts - Lk. 16:9; Lk. 18:18; Lk. 18:30; Acts 13:46; Acts 13:48 Life (2222) zoe in Scripture is used (1) to refer to physical life (Ro 8:38+, 1Co 3:22+, Php 1:20+, Jas 4:14+, etc) but more often to (2) to supernatural life in contrast to a life subject to eternal death (Jn 3:36+). This quality of life speaks of fullness of life which alone belongs to God the Giver of life and is available to His children now (Ro 6:4+, Ep 4:18+) as well as in eternity future (Mk 10:30+, Titus 1:2+ on Eternal Life). Zoe in Luke and Acts - Lk. 10:25; Lk. 12:15; Lk. 16:25; Lk. 18:18; Lk. 18:30; Jn. 1:4; Acts 2:28; Acts 3:15; Acts 5:20; Acts 8:33; Acts 11:18; Acts 13:46; Acts 13:48; Acts 17:25 Neighborly Kindness—Luke 10:33 A certain Samaritan, as he journeyed, came where he was. And when he saw him, he had compassion. One of the major obstacles to showing compassion is making prejudgments about who we think is worthy of our compassion. Jesus told a parable to answer the question: “Who is my neighbor?” (Luke 10:29). Or, who qualifies as worthy of our neighborly acts? Jesus told of a man who traveled on the notoriously dangerous road from Jerusalem to Jericho. As he traveled, he fell among thieves and was robbed, beaten, and left for dead. Religious Jews (a priest and a Levite) passed him, but they walked by on the other side, probably for fear of being religiously defiled. But a Samaritan came along and had unconditional compassion on the wounded stranger. Jesus’ audience would have gasped at this because Jews despised Samaritans. The Samaritan could have limited or qualified his compassion because the man was a Jew. But he did not limit his neighborly kindness to those he thought were worthy. Instead, he saw a human being in need and resolved to help him. How many lives shall I touch today? How many neighbors will pass my way? I can bless so many and help so much, If I meet each one with a Christlike touch. —Jones Our love for Christ is only as real as our love for our neighbor. You shall love your neighbor as yourself. —Romans 13:9 When a man learned that an elderly woman could no longer buy her medicine and pay her rent, he came to her rescue. He took her into his home and treated her as if she were his mother. He gave her a bedroom, prepared the food for her meals, bought her medicine, and transported her whenever she needed medical attention. He continued to care for her when she could no longer do much for herself. I was amazed when I learned that this good man was a zealous atheist! The Jews were shocked by Jesus’ parable of the Good Samaritan, because He put him in a positive light. They despised the Samaritans the way I tend to look down on atheists. A lawyer had tested Jesus by asking how he could inherit eternal life. Jesus asked him what the law said. The man answered that he must love the Lord with all his heart and his neighbor as himself (Luke 10:25-27). He asked Jesus, “Who is my neighbor?” (v.29). In Jesus’ story, the Samaritan was the neighbor who showed kindness to the wounded man. To love my neighbor as myself Is not an easy task, But God will show His love through me If only I will ask. —Sper Needy people need our helping hand. Whoever gives . . . only a cup of cold water . . . shall by no means lose his reward. —Matthew 10:42 After telling the story of the Good Samaritan, Jesus said that we should think of all people we meet as neighbors and do what we can to help them when they are in need. I generally take this responsibility seriously, but sometimes I fail—as I did recently while vacationing in Arizona. In front of a fast-food restaurant, a young man asked me to help him. He and his wife were about 300 miles from home and had used up their cash to fix their car radiator. They had no checkbook or credit card. I politely said I had no money to spare. I was being honest because 2 days earlier I had spent $200 for a water pump and was running low on funds. I did have my checkbook and a credit card, so I could have given him a little money and told him about Christ’s love for him—but I didn’t. I try to soothe my conscience by telling myself I can’t help everybody, or that this man shouldn’t have left home with so little money, but I know I am rationalizing. We must be discerning when giving people money, but in this case I believe I missed a chance to help someone. And this bothers me. How many lives shall I touch today? How many neighbors will pass my way? I can bless so many and help so much, If I meet each one with a Christlike touch. —Jones Acts of kindness are worth more than feelings of love. Luke 10:26 And He said to him, "What is written in the Law? How does it read to you?"
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Vincent on neighbor - Another word to which the Gospel has imparted a broader and deeper sense. Literally it means the one near (so the Eng., neighbor = nigh-bor), indicating a mere outward nearness, proximity. Thus a neighbor might be an enemy. Socrates (Plato, “Republic,” ii., 373) shows how two adjoining states might come to want each a piece of its neighbor’s (τῶν πλησίον) land, so that there would arise war between them; and again (Plato, “Theaetetus,” 174) he says that a philosopher is wholly unacquainted with his next-door neighbor, and does not know whether he is a man or an animal. The Old Testament expands the meaning to cover national or tribal fellowship, and that is the sense in our Lord’s quotation here. The Christian sense is expounded by Jesus in the parable of the Good Samaritan (Luke 10:29 sqq.), as including the whole brotherhood of man, and as founded in love for man, as man, everywhere. Plesion - 17v - near(1), neighbor(16). Matt. 5:43; Matt. 19:19; Matt. 22:39; Mk. 12:31; Mk. 12:33; Lk. 10:27; Lk. 10:29; Lk. 10:36; Jn. 4:5; Acts 7:27; Rom. 13:9; Rom. 13:10; Rom. 15:2; Gal. 5:14; Eph. 4:25; Jas. 2:8; Jas. 4:12 D L Moody - LUKE 10:29. Who is my neighbor? “Who is thy neighbor?” It is the sufferer, wherever, whoever, whatsoever he be. Wherever thou hearest the cry of distress, wherever thou seest any one brought across thy path by the chances and changes of life (that is, by the Providence of God), whom it is in thy power to help,—he, stranger or enemy though he be,—he is thy neighbor. A. P. STANLEY. James Freeman - scroll to page 1026 in Manners and Customs 769. Neighbors Luke 10:29. He, willing to Justify himself, said unto Jesus, And who is my neighbor? The Jews gave a very narrow definition of the word “neighbor.” The robbing interpreted it to mean only those who were of the Jewish people. The Gentiles were not considered neighbors. Luke 10:30 Jesus replied and said, "A man was going down from Jerusalem to Jericho, and fell among robbers, and they stripped him and beat him, and went away leaving him half dead Amplified - Jesus, taking him up (Ed: Like taking him up on his challenge), replied, A certain man was going from Jerusalem down to Jericho, and he fell among robbers, who stripped him of his clothes and belongings and beat him and went their way, [unconcernedly] leaving him half dead, as it happened. they stripped him and beat him,: Ps 88:4 Jer 51:52 La 2:12 Eze 30:24 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 See "Rules for Interpreting Parables" - Vernon Doerkson - Excerpt - "Determine the Central Point of the Parable = With but few exceptions the stories of Christ were parables, not allegories. A true parable has but one main point. Christ spoke a parable to drive home the truth He was endeavoring to teach. Dodd calls this "the most important principle of interpretation.” He continues, “The typical parable, whether it be a simple metaphor, or a more elaborate similitude, or a full length story, presents one single point of comparison.” A parable might be likened to a wheel, the central point is the hub, and all the spokes point to the hub. If the hub is off center, the wheel will not perform and function properly." Editorial Comment - With this thought in mind remember that the critical question (in fact the most important question in all of life) the lawyer had just posed to Jesus was ""Teacher, what shall I do to inherit eternal life?" ( Luke 10:25+) In other words "How can I obtain salvation?" And while Jesus does not actually tell him how to be saved (by grace through faith), He does clearly show how he cannot be saved (by works). And this should have driven the lawyer to see the futility of his works and cry out for mercy and forgiveness. The Law does not save, but it does force us to see our need for a Savior. (cp Gal 3:22-24+) THE MAN'S THREEFOLD MISERY: STRIPPED, BEATEN, HALF-DEAD Ferderic Farrar calls this "one of His most striking parables." Jesus replied (hupolambano) "A man was going down from Jerusalem to Jericho - Jesus doesn't say, but in context probably a Jewish man. The lawyer would be familiar with this road called "The Red or Bloody Way" and this would make the parable very believable to him. Rod Mattoon explains "It was on this road he was mugged. This road was about 17 miles long and it was a very dangerous path to travel. It was steep. Jerusalem is about 2300 feet above sea level and Jericho, which is near the Dead Sea, is about 1300 feet below sea level. This means that a person traveling from these two towns would travel on a wilderness, desolate road that dropped 3,600 feet in altitude.The narrowness, the ravines, the almost inaccessible cliffs, the caverns, and the sudden turns in this road made it ideal for thieves to ambush travelers and steal their money. They could ambush their victims, and quickly flee almost beyond the possibility of pursuit. You took your life into your hands when you traveled on this route. Travel was so bad that the road was named, "The Red Way or the Bloody Way." It was like a gauntlet of greed and danger. In the 19th century it was still necessary to pay safety money to the local Sheiks before one could travel on it." Keathley on Jesus replied - The Greek word (hupolambano) means to “take up.” The man had thrown down a challenge and Jesus took him up on it. This is not simply, “Jesus answered him.” The parable is primarily answering the question asked by the lawyer “who is my neighbor?” (Luke 10:29), but Jesus also indicates in a subtle way the true answer to the lawyer’s first question. (Ref) John
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Vincent writes that "The Talmudists said that there were almost as many priests at Jericho as at Jerusalem." Historians say that some 12,000 or more priests and Levites lived in Jericho. So they would frequent the road from Jerusalem to Jericho. POSB makes an interesting point - There was also a religious rule that made a person unclean for seven days after touching a dead body. This ceremonial ritual caused a priest to lose his turn of duty at the temple. The priest was not about to sacrifice his primary work and privilege for the man. (Borrow Luke Commentary The Preacher's Outline & Sermon Bible) POSB applies the picture of this religious man passing by - How many put work, even religious works, and busyness before helping others? How many put their church and its ceremony and ritual before the needs of desperate men? How much less would be invested in buildings and facilities if men were seen as half dead travelers who needed our compassion and help? (cp Jesus' words in Mt 25:41-43, see also Lk 12:47, Jas 4:17, Hos 6:6, Micah 6:8) (Borrow Luke Commentary The Preacher's Outline & Sermon Bible) He passed by (492) is antiparerchomai (anti = over against + parerchomai = to pass by) is used only here (Lk 10:31, 32) in the Bible and means to pass by on the opposite side, emphasizing that the priest and the Levite went out of their way! The active voice indicates this was a volitional choice, a choice of their will. From the pictures of this road it was fairly narrow and they still would have been forced to pass relatively close to the Samaritan. NET Note on he passed by - It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation. The text suggests that the priest went out of his way (on the other side) not to get too close to the scene. Priest (2409) hiereus from hieros = sacred, holy, consecrated to God, used as a noun to mean a sacred place or temple, cp Mark 11:11; cp English derivative "hierarchy" = leadership) is a sacred or consecrated person who serves deity. Priests in the NT refer primarily to the ceremonial officials of Jesus' day, that group of men who offered Temple sacrifices and carried out the other sacred rites associated with the Jewish Temple and Jewish people (cp Heb 8:4) . Most of the uses of hiereus refer to Jewish priests, but Acts 14:13 refers to a priest of the pagan cult of Zeus (patron little g god of the city of Lystra). Jesus is our Great High Priest, which describes His primary ministry in our behalf today (Heb 7:1, 3, 11, 14, 15, 17, 20, 21, 23), one aspect of that ministry being His continual intercession for us (Heb 7:25, Ro 8:34). Hiereus describes the specific position and not necessarily a priest’s character (e.g., see Lk 10:31 where a priest was a "bad Samaritan" so to speak). In Revelation hiereus describes believers who will rule and reign as priests with Christ the Great Priest (Jesus - Heb 10:21 = See Christ as Priest, Rev 1:6, Rev 5:10, Rev 20:6). Even though the hiereus described religious men, it did not signify necessarily that they were saved (cp Acts 6:7) Luke 10:32 "Likewise a Levite also, when he came to the place and saw him, passed by on the other side. Ps 109:25 Pr 27:10 Ac 18:17 2Ti 3:2 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 Related Passages: Pr. 21:13 (cp Pr 24:11,12) He who shuts his ear to the cry of the poor will also cry himself and not be answered. Ezekiel 34:4 (read Ezek 34:5-10 CONTEXT - Ezekiel addresses Jewish religious leaders...) Those who are sickly you have not strengthened, the diseased you have not healed, the broken you have not bound up, the scattered you have not brought back, nor have you sought for the lost; but with force and with severity you have dominated them. James 2:14-16+ What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him? If a brother or sister is without clothing and in need of daily food, and one of you says to them, “Go in peace, be warmed and be filled,” and yet you do not give them what is necessary for their body, what use is that? 1 Jn 3:17-18+ - But whoever has the world’s goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him? Little children, let us not love with word or with tongue, but in deed and truth. Comment: Notice how the lawyer actually painted himself into a corner (so to speak). While he may have thought he was fine regarding his love of God, he neglected (or was ignorant of) the truth John records that love of God is shown by our love of man (our "neighbor"). THE LEVITE'S PASSING CURIOSITY Likewise a Levite also, when he came to the place and saw him, passed by on the other side - Levites served in the the Temple, taking care of the provisions, the cleaning, and other practical matters related to the services. He is a representative of religious Jews. Why a priest and a Levite? They are representative of those classes of the Jews who would know the OT Laws concerning demonstration of mercy. " He has told you, O man, what is good; And what does the LORD require of you But to do justice, to love kindness (KJV = love mercy; Hebrew = hesed; Lxx = eleos = mercy), And to walk humbly with your God?" (Micah 6:8+) Barclay on a Levite - He seems to have gone nearer to the man before he passed on. The bandits were in the habit of using decoys. One of their number would act the part of a wounded man; and when some unsuspecting traveller stopped over him, the others would rush upon him and overpower him. The Levite was a man whose motto was, "Safety first." He would take no risks to help anyone else. (Daily Study Bible) Spurgeon on "saw him" - There are some whose looks are evidently esteemed by themselves to be so very precious, that, when they have given them, they give nothing more. He may have meant, “I will see into it.” There are a great many who are very diligent in their promises to see into a case, but we do not see much come of what they say. They also pass by on the other side. Neither the priest nor the Levite acted as a neighbor to the man who fell among thieves. Vincent on came...and saw has a slightly different interpretation than
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Vincent - The clause containing the aorist active participle (elthōn) suggests that the Levite came up to the place, took a look, and then moved on. Robertson on passed by on the other side - Second aorist active indicative of ἀντιπαρερχομαι [antiparerchomai], a late double compound here (verses 31 and 32) only in the N. T., but in the papyri and late writers. It is the ingressive aorist ([ēlthen]), came alongside ([para]), and then he stepped over to the opposite side ([anti]) of the road to avoid ceremonial contamination with a stranger. A vivid and powerful picture of the vice of Jewish ceremonial cleanliness at the cost of moral principle and duty. The Levite in verse 32 behaved precisely as the priest had done and for the same reason.
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Vincent on denarii - A denarius, the chief silver coin of the Romans at this time, and of the value of about seventeen cents. We must remember to reckon according to the rate of wages in that day. A denarius was regarded as good pay for a day’s work. It was the pay of a Roman soldier in Christ’s time. In almost every case where the word occurs in the New Testament it is connected with the idea of a liberal or large amount. Compare Matt. 18:28; Mark 6:37; Luke 7:41; John 12:5.
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Vincent on perispao - The verb means, literally, to draw from around (peri). Martha’s attention, instead of centering round Jesus, was drawn hither and thither. The peri-, around, in composition with the verb, is followed immediately by another peri-, “about much serving.” Preparations (1248)(diakonia is probably derived from dioko = to pursue, "to be a follower of a person, to attach one's self to him:" - Vincent) means the rendering or assistance or help by performing certain duties, often of a humble or menial nature serve, including such mundane activities as waiting on tables or caring for household needs—activities without apparent dignity. Diakonia is related to diakonos, a servant, not in his relation (like doulos) but more in regard to his activity. The term covers both slaves and hired servants. A diakonos (deacon) does diakonia (service - Php 1:1, 1Ti 3:8, 12, Ro 16:1) Diakonia can refer to serving food or serving the Word of God (Acts 6:1,4)! Diakonia can refer to the ministry of the Spirit (2Cor 3:7) and to angels in their service to saints (Heb 1:14). Paul's dying words testify to the importance of diakonia, as he charges his disciple Timothy to fulfill his ministry (diakonia).
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Vincent - The verb consists of three elements: λαμβάνω, to take hold; σύν, together with; ἀντί, reciprocally—doing her part as Martha does hers. It might be paraphrased, therefore, take hold and do her part along with me. It occurs only here and Rom. 8:26, of the Spirit helping our infirmities, where all the elements of the verb are strikingly exemplified. In sum, sunantilambanomai is a beautiful word, to take hold oneself (middle voice) at his end of the task (anti) together with (sun) one. (Robertson) Sunantilambanomai - 3x in the Septuagint - Ex 18:22, Nu 11;17, Ps 89:21 Exodus 18:22 "Let them judge the people at all times; and let it be that every major dispute they will bring to you, but every minor dispute they themselves will judge. So it will be easier for you, and they will bear the burden with (Lxx = sunantilambanomai) you. Numbers 11:17 "Then I will come down and speak with you there, and I will take of the Spirit who is upon you, and will put Him upon them; and they shall bear (Lxx = sunantilambanomai) the burden of the people with you, so that you will not bear it all alone. James Smith on use of sunantilambanomai in Ro 8:26 - The Lord Jesus Christ is mighty to save a sinner; the Holy Spirit is mighty to help a saint. The word "Comforter" has been variously translated. The terms "Advocate," "Paraclete," "Helper," have been used. In Romans 8:26, we read that "The Spirit helps our infirmities"— literally takes hold with me. The same word is used in Luke 10:40, but nowhere else in the New Testament. "Bid her therefore that she help me." The Holy Spirit has come, as one Who is willing and mighty to "take hold with me," that I might be helped in doing the will and work of God. Amen. Adrian Rogers gives this illustration - I heard of two little boy scouts who were supposed to do a good deed every day. They came back to the scout troop, and they were all beat up and disheveled, and their clothing was torn. Somebody asked them what was wrong. They said, "Well, we went out to do our good deed." They said, "What did you do?" They said, "Well, we helped a little lady across the street." They said, "How did you get so torn up?" They said, "She didn't want to go." Many times we are doing things for our Lord that He doesn't want done for Him, because we've not been at His feet being quiet before Him. Warren
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Vincent on worried - The cognate noun is μέριμνα, care, which was formerly derived from μερίς, a part; μερίζω, to divide; and was explained accordingly as a dividing care, distracting the heart from the true object of life. This has been abandoned, however, and the word is placed in a group which carries the common notion of earnest thoughtfulness. It may include the ideas of worry and anxiety, and may emphasize these, but not necessarily. See, for example, “careth for the things of the Lord” (1 Cor. 7:32). “That the members should have the same care one for another” (1 Cor. 12:25). “Who will care for your state?” (Phil. 2:20). In all these the sense of worry would be entirely out of place. In other cases that idea is prominent, as, “the care of this world,” which chokes the good seed (Matt. 13:22; compare Luke 8:14). Of Martha; “Thou art careful” (Luke 10:41). Take thought, in this passage, was a truthful rendering when the A. V. was made, since thought was then used as equivalent to anxiety or solicitude. So Shakspeare (“Hamlet”):"The native hue of resolution Is sicklied o’er with the pale cast of thought." And Bacon (Henry VII.): “Hawis, an alderman of London, was put in trouble, and died with thought and anguish.” Somers’ “Tracts” (in Queen Elizabeth’s reign): “Queen Catherine Parr died rather of thought.” The word has entirely lost this meaning. Bishop Lightfoot (“On a Fresh Revision of the New Testament”) says: “I have heard of a political economist alleging this passage as an objection to the moral teaching of the sermon on the mount, on the ground that it encouraged, nay, commanded, a reckless neglect of the future.” It is uneasiness and worry about the future which our Lord condemns here, and therefore Rev. rightly translates be not anxious. This phase of the word is forcibly brought out in 1 Peter, 5:7, where the A. V. ignores the distinction between the two kinds of care. “Casting all your care (μέριμναν, Rev., anxiety) upon Him, for He careth (αὐτῷ μέλει) for you,” with a fatherly, tender, and provident care.” (Word Studies in the New Testament) Larry Richards offers a well reasoned assessment of merimnao explaining that The verb originally meant "to care," or "to be concerned about." When used by the Greeks concerning the future, both words came to connote anxious expectation. When used of the present, the words expressed an aching sense of grief. The meaning of any term, however, is defined by the way it is used. It is the way that Jesus and the writers of the Gospels and Epistles, guided by the Holy Spirit, used words that filled them with their biblical meaning... According to the Bible, anxiety is often legitimate. The word indicates first of all a sense of concern for self and/or for others. In 1Co 7, for instance, it is used to express the commendable concern of a person for his or her spouse (1Co 7:33, 34) and the concern of each "about the Lord's affairs," that is, how to "please the Lord" (1Co 7:32). Paul speaks of the daily "pressure of [his] concern [merimna] for all the churches" (2Co 11:28) and states that God's purpose in the body is that each part have "equal concern [merimnao] for each other" and that "if one part suffers, every part suffers with it" (1Co 12:25, 26). Even in speaking of the "worries of this life" (Mt 13:22; Mk 4:19), Jesus is simply stating a fact of life. We are living in this present world, and there are necessary concerns that each individual must attend to. But while it is legitimate to have concerns that we will at times experience as demanding pressures, there is a limit to their legitimacy. The "worries of this life" may so dominate our attention that they make God's Word unfruitful in our lives (Mt 13:22; Mk 4:19). The pressures of legitimate concerns can cause us to so focus on worldly matters that we forget to relate our needs and our worries to the Lord. (Borrow Expository Dictionary of Bible Words) Bothered (5182)(turbazo from túrbē = a crowd, tumult, related to thórubos (2351), noise, uproar) means in the active sense to make noise, an uproar, to disturb, stir up, to cause trouble. In the NT, figuratively, in the passive sense turbazo means to be troubled, bothered or disturbed in one's mind. This is the only use of turbazo in all of the Scripture. Turbazo from turbe (crowd, tumult) is the etymological root of our common word turbulent which means violently agitated or disturbed; tumultuous, having a chaotic or restless character or tendency, Causing unrest or disturbance, characterized by unrest, disorder, or insubordination; of a liquid, agitated vigorously; in a state of turbulence; one in which there is a lot of uncontrolled change. This gives quite a picture of Martha's emotional state! In Luke 10:41 anxiety refers to Martha’s mental distraction; turbazē, to her external agitation (Plummer, International Critical Commentary, 28:291). ILLUSTRATION - The Lord said to her, "My dear Martha, you are so upset over all these details!" (Luke 10:41NLT) Dr. E. Stanley Jones plunged into his work in India with passion, but unbearable heat and hard work shattered his nerves. He was sent home, but Jones returned a year later only to collapse again. In this state, Jones went to the city of Lucknow for meetings. One night, he suddenly felt the Lord asking him: Are you yourself ready for this work to which I have called you? "No, Lord, I am done for," Jones said. "I have reached the end of my resources." If you will turn that over to Me and not worry about it, I will take care of it. "Lord," Jones said, "I close the bargain right here." A great peace settled into his heart. "I knew it was done! Life—Abundant Life—had taken possession of me. I was so lifted up that I scarcely touched the road as I quietly walked home that night.... I went through the days, working far into the night, and came down to bedtime wondering why in the world I should ever go to bed at all, for there was not the slightest trace of tiredness of any kind." Jones served more than forty years in India, becoming one of the most famous missionaries of his generation. If we're always worried about "all these details," we'll break down. But if we turn them over to the Lord, He'll take care of them—and of us! TWO WOMEN IN CONTRAST MARTHA Distracted = drawn all around at same time Running in circles with busyness Worried = inward anxiety Bothered = outward agitation Work leading to "words" MARY Position? Seated at Jesus' feet Practice? Listening with an open heart Fulfilling her greatest need - Sit at Jesus' feet and listening to His Word Word leading to Worship Jesus desires our fellowship over our service Are you Martha not knowing which way to turn? Choose to sit at Jesus' feet and listen to His Words. Get on your knees and open the Living Word Look around and be distressed Look within and be depressed Look at Jesus and be at rest. -- Corrie Ten Boom Luke 10:42 but only one thing is necessary, for Mary has chosen the good part, which shall not be taken away from her." Amplified - There is need of only one or but a few things. Mary has chosen the good portion [that which is to her advantage], which shall not be taken away from her. CSB but one thing is necessary. Mary has made the right choice, and it will not be taken away from her." ESV but one thing is necessary. Mary has chosen the good portion, which will not be taken away from her." KJV But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her. NET but one thing is needed. Mary has chosen the best part; it will not be taken away from her." NIV but only one thing is needed. Mary has chosen what is better, and it will not be taken away from her." NLT There is only one thing worth being concerned about. Mary has discovered it, and it will not be taken away from her." YLT but of one thing there is need, and Mary the good part did choose, that shall not be taken away from her.' BBE Little is needed, or even one thing only: for Mary has taken that good part, which will not be taken away from her. GWN There's only one thing you need.?worth worrying about, there is only one thing you need."> Mary has made the right choice, and that one thing will not be taken away from her." NAB There is need of only one thing. Mary has chosen the better part and it will not be taken from her."