Lucas 10
William Barclay · Citado em PreceptAustin
Lucas 10
Barclay applies Luke 10:1-16 - This passage tells us certain supremely important things about both the preacher and the hearer. (i) The preacher is not to be cluttered up with material things; he is to travel light. It is easy to get entangled in the things of this life. Once Dr. Johnson, after seeing through a great castle and its policies, remarked grimly, "These are the things which make it difficult to die." Earth must never blot out heaven. (ii) The preacher is to concentrate on his task; he is to greet no man on the way. This goes back to Elisha's instruction to Gehazi in 2 Kings 4:29. It is not an instruction to discourtesy; but means that the man of God must not turn aside or linger on the lesser things while the great things call him. (iii) The preacher must not be in the work for what he can get out of it; he is to eat what is put before him and must not move from house to house seeking better and more comfortable quarters. It was not long before the church had its spongers. There is a work called The Teaching of the Twelve Apostles. It was written about A.D. 100, and is the church's first book of order. In those days there were prophets who wandered from town to town. It is laid down that if a prophet wishes to stay in a place for more than three days without working he is a false prophet; and if a prophet in the Spirit asks for money or a meal he is a false prophet! The labourer is worthy of his hire, but the servant of a crucified Master cannot be a seeker for luxury. (iv) To have heard God's word is a great responsibility. A man will be judged according to what he has had the chance to know. We allow things in a child we condemn in an adult; we forgive things in a savage we punish in a civilized man. Responsibility is the other side of privilege. (v) It is a terrible thing to reject God's invitation. There is a sense in which every promise of God that a man has ever heard can become his condemnation. If he receives these promises they are his greatest glory, but each one that he has rejected will some day be a witness against him. (Daily Study Bible) James Freeman - scroll to page 1024 in Manners and Customs 767. Formal Salutations Luke 10:4. Salute no man by the way. This was not designed to forbid them from exercising the usual courtesies of life, in giving a mere salaam ("peace") to those they might meet, as is evident from the very next verse, and also from Matthew 10:12-13. They were, doubtless, allowed to give the usual salutation of “Peace!” See note on John 20:19. But the text is designed to remind them of the importance of their mission, and of the necessity of diligence in its execution. Hence, they were riot to observe the tedious and oft-repeated salutations with which the Orientals love to greet each other. These ceremonies of salutation are numerous and slowly performed. When two friends meet each inquires of the other, again and again, concerning his health and the health of his family; and repeats over and over again the best wishes for his prosperity and peace, thanking God that he is permitted once more to behold his face. These formalities are accompanied by numerous bowings and posturing¨ of the body, and are sometimes repeated as often as ten times, consuming much time and making great delay. Those whom our Lord sent forth were forbidden to do this. A similar injunction was given by Elisha when he sent his servant Gehazi to the Shunamite’s house: “If thou meet any man, salute him not; and if any salute thee, answer him not again” (2 Kings 4:29). ILLUSTRATION - Kasey Baker, one of the sons of our missionaries Keith and Theresa Baker, shared his story of God's protecting hand upon his life in Haiti this week and how God directed his path. Here is what he said: I was in Haiti on January 12, 2010. It felt like just a normal day in Gonaives, Haiti. I was on my way home from playing basketball just like any other day. Then around 4:30 I started to hear the sounds of screaming and glass shattering all around me. It took me a minute to realize what was happening. I had never been in an earthquake of any size before, much less one of this magnitude. Once the ground stopped shaking I tried to call a few people, but the cell phones were down. I ran home to make sure everything was all right. Thankfully it turned out nobody was hurt. There was a lot of property damage, and the power, telephones, and Internet were out for several days, but thankfully, there were minimal injuries, and loss of life. Just 90 miles south of me was Port-Au-Prince, the center of the earthquake. It is the capital of Haiti, and home to over 2 million people. The scene resembles a war zone. There are buildings flattened all over the place. There were hospitals full of people that completely collapsed. Just about all the schools in Haiti were in session at the time of the earthquake, and hundreds of those were flattened with the children inside. The National Palace was destroyed. They are already saying 100,000-500,000 people are dead, and those numbers will keep growing and growing. The people that have been to Port-Au-Prince are saying there are dead bodies everywhere. It wasn't just Port-Au-Prince either. There are several other major cities that were hit equally as bad, and a lot of small villages are34 completely wiped out. The authorities can't start rescuing people from the rubble because the tremors haven't stopped, and even then, they don't have a fire department, or anything like that to go rescue people from the rubble. The people aren't allowed to return to their homes until the aftershocks stop. People can't get to the hospitals because they are gone, or already filled up. There are thugs roaming the streets taking whatever they want. The US Military has sent some troops to clean up, but they can't control that much. I was supposed to be in Port-Au-Prince that day attending a first aid class, but the truck I was supposed to go in wouldn't start. The building I would have been staying in was the same building that fell on my little second-grade friend, Peterson. It was completely flattened. I should have died in that earthquake, but some divine intervention stopped me from being able to go. Beloved, God directed Kasey's life and He will direct your path, too. (Rod Mattoon ) Travelin’ Light - Bob Gass - A Fresh Word for Today Go! I am sending you out like lambs among wolves. Do not take a purse or bag or sandals; and do not greet anyone on the road. (Luke 10:3–4, NIV) Dr. James McConnell points out that what Jesus said to His disciples was, “Carry no purse”—no hoarding! “No bag”—no involvements! “Greet no man”—no wasting time! No hoarding! God will bless the man or woman who’ll say, “Every penny you give me above my needs, I’ll use to tell the story to those who’ve never heard.” Imagine standing at the Judgment Seat of Christ with a pile of money invested, while multitudes starve and the world is unreached with the Gospel! What could you possibly say? (See 2 Corinthians 5:10.) No excess baggage. “Let us strip off everything that slows us down … and let us run” (Hebrews 12:1, TLB). Whatever can get your attention can influence you; whatever can keep your attention can master you! Satan dreads the completion of your assignment. Fight to keep your focus! Don’t waste time! Question any relationship that doesn’t contribute to your destiny! Paul said, “And if any man obey not our word by this epistle, note that man and have no company with him, that he may be ashamed” (2 Thessalonians 3:14). The hour is too late, and the assignment is too urgent! When I lived in Maine, they closed down the schools for a three-week period, and everybody would go into the potato fields to gather the harvest. To wait is to be too late! IT’S THE SAME IN YOUR LIFE, TOO! Luke 10:5 "Whatever house you enter, first say, 'Peace be to this house.' Lu 19:9 1Sa 25:6 Isa 57:19 Mt 10:12,13 Ac 10:36 2Co 5:18-20 Eph 2:17 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 BEGIN BY DECLARING PEACE ON THEIR HOUSE Whatever house you enter, first say, 'Peace (eirene) be to this house.' - First say present imperative is a command to continually begin their introduction with the words "Peace (Hebrew Shalom) be on this house."Peace be to this house (Judges 19:20+) - This indicates God's blessing was to be upon the house. Peace is supposedly used in its Semitic sense of shalom which is a calling down of wholeness, prosperity and especially salvation on all the souls in the house. This command by Jesus surely echoes Paul's description in Ephesians 6:15 of these seventy men "having shod YOUR FEET WITH THE PREPARATION OF THE GOSPEL OF PEACE." (Eph 6:15+) The Gospel first gives us peace with God (Ro 5:1+), and then gives us the chance to daily experience the peace of God in our heart (Phil 4:6+). The Gospel also brings about peace between men (Eph 2:14+).
Lucas 10
Barclay adds that "It is not the joy that comes from earthly things, still less from triumphing over someone else in competition. It is a joy whose foundation is God." (Daily Study Bible) There is a little chorus I can almost picture the seventy singing as they came back to the Lord... I've Got the Joy, Joy, Joy, Joy. As an aside remember that...It takes 72 muscles to frown—only 14 to smile! Lord (2962)(kurios from kuros = might or power, related to kuroo = to give authority) primarily means the possessor, owner, master, the supreme one, one who is sovereign and possesses absolute authority, absolute ownership rights and uncontested power. Kurios is used of the one to whom a person or thing belonged, over which he has the power of deciding, the one who is the master or disposer of a thing (Mk 7:28) Friberg on kurios - strictly, a substantive of the adjective kurios (strong, authoritative); hence, one having legal power lord, master; (1) in a non-religious sense; (a) one controlling his own property - owner, lord, master (Mk 12.9); (b) one having authority over persons - lord, master (Lk 12.43); (2) as a form of address showing respect - sir, lord (Jn 4.11); (3) in religious usage, as a designation and personal title for God (Mt 1.20) and Jesus Christ (Jn 20.18) (the) Lord; translation of the Hebrew adonai, which in the public reading of Scripture replaced the tetragrammaton yhwh Kurios in Luke - Lk. 1:6; Lk. 1:9; Lk. 1:11; Lk. 1:15; Lk. 1:16; Lk. 1:17; Lk. 1:25; Lk. 1:28; Lk. 1:32; Lk. 1:38; Lk. 1:43; Lk. 1:45; Lk. 1:46; Lk. 1:58; Lk. 1:66; Lk. 1:68; Lk. 1:76; Lk. 2:9; Lk. 2:11; Lk. 2:15; Lk. 2:22; Lk. 2:23; Lk. 2:24; Lk. 2:26; Lk. 2:39; Lk. 3:4; Lk. 4:8; Lk. 4:12; Lk. 4:18; Lk. 4:19; Lk. 5:8; Lk. 5:12; Lk. 5:17; Lk. 6:5; Lk. 6:46; Lk. 7:6; Lk. 7:13; Lk. 7:19; Lk. 9:54; Lk. 9:59; Lk. 9:61; Lk. 10:1; Lk. 10:2; Lk. 10:17; Lk. 10:21; Lk. 10:27; Lk. 10:39; Lk. 10:40; Lk. 10:41; Lk. 11:1; Lk. 11:39; Lk. 12:36; Lk. 12:37; Lk. 12:41; Lk. 12:42; Lk. 12:43; Lk. 12:45; Lk. 12:46; Lk. 12:47; Lk. 13:8; Lk. 13:15; Lk. 13:23; Lk. 13:25; Lk. 13:35; Lk. 14:21; Lk. 14:22; Lk. 14:23; Lk. 16:3; Lk. 16:5; Lk. 16:8; Lk. 16:13; Lk. 17:5; Lk. 17:6; Lk. 17:37; Lk. 18:6; Lk. 18:41; Lk. 19:8; Lk. 19:16; Lk. 19:18; Lk. 19:20; Lk. 19:25; Lk. 19:31; Lk. 19:33; Lk. 19:34; Lk. 19:38; Lk. 20:13; Lk. 20:15; Lk. 20:37; Lk. 20:42; Lk. 20:44; Lk. 22:33; Lk. 22:38; Lk. 22:49; Lk. 22:61; Lk. 24:3; Lk. 24:34; Subject (5293) hupotasso from hupó = under + tasso = arrange in orderly manner) means literally to place under in an orderly fashion. To subject to, put in submission to, to be or make subject; to submit oneself. In active voice it means subject, bring under firm control, subordinate (1 Cor 15:27, 28; Eph 1:22; Heb 2:5). In the passive voice it means to become subject (Ro 8:20+; 1Cor 15:27, 28; Heb 2:8). It also means subject oneself, be subjected or subordinated, obey (Lk 2:51; 10:17, 20; 1 Cor 14:34; 15:28b; 16:16). Hupotasso involves both involuntary and voluntary submission. The main themes discussed within the contexts containing the word hupotassō are the subjection of powers unto Christ, the submission of men unto Christ, and the subjection of men to one another and to authorities, either out of fear or respect. Hupotasso - 31v - put in subjection(5), subject(16), subjected(7), subjecting(1), subjection(4), submissive(3), submit(2). Lk. 2:51; Lk. 10:17; Lk. 10:20; Rom. 8:7; Rom. 8:20; Rom. 10:3; Rom. 13:1; Rom. 13:5; 1 Co. 14:32; 1 Co. 14:34; 1 Co. 15:27; 1 Co. 15:28; 1 Co. 16:16; Eph. 1:22; Eph. 5:21; Eph. 5:24; Phil. 3:21; Col. 3:18; Tit. 2:5; Tit. 2:9; Tit. 3:1; Heb. 2:5; Heb. 2:8; Heb. 12:9; Jas. 4:7; 1 Pet. 2:13; 1 Pet. 2:18; 1 Pet. 3:1; 1 Pet. 3:5; 1 Pet. 3:22; 1 Pet. 5:5 Luke 10:18 And He said to them, "I was watching Satan fall from heaven like lightning. BGT Luke 10:18 εἶπεν δὲ αὐτοῖς· ἐθεώρουν τὸν σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα. KJV Luke 10:18 And he said unto them, I beheld Satan as lightning fall from heaven. NET Luke 10:18 So he said to them, "I saw Satan fall like lightning from heaven. ERV Luke 10:18 And he said unto them, I beheld Satan fallen as lightning from heaven. ESV Luke 10:18 And he said to them, "I saw Satan fall like lightning from heaven. YLT Luke 10:18 and he said to them, 'I was beholding the Adversary, as lightning from the heaven having fallen; I was watching Satan fall from heaven like lightning: John 12:31 16:11 Heb 2:14 1 Jn 3:8 Rev 9:1 12:7-9 20:2 Multiple Resources on Luke 10 (includes the sermons below) Luke 10:17-20 The Joys of a True Disciple - John MacArthur Luke 10:17-24 What Makes Jesus Rejoice - Steven Cole JESUS WATCHES SATAN FALL LIKE LIGHTNING And He said to them "I was watching Satan fall from heaven - Keep the context in mind, for the 70 had just returned giving Jesus testimony that "even the demons are subject to us in Your name." Notice this passage begins with and the conjunction de which is used "most commonly to denote continuation and further thought development." Clearly in context the "and" links Jesus' declaration with the statement just made by the disciples about the demons. It is as if Jesus now gives His "commentary" on what the 70 had experienced in their demon encounters. And so Jesus addresses their assault on the kingdom of darkness as having an impact against the head of that kingdom, Satan himself. And notice that watching is in the imperfect tense signifying Jesus like a spectator (which is inherent in the meaning of theoreo) looking on as over and over another demon was subjected to the 70 (in His Name). In other words, Jesus was watching as the 70 were exercising authority over one demon after another and another! And it was as if each demon who was subjected to the 70 in Jesus' Name was pictured as a powerful, sudden bolt of lightning striking from heaven. While some writers think Jesus was referring to Satan's original fall (cp Isa 14:12), the context does not support that interpretation (see John MacArthur's excellent comment below). Brian Bell observes that "While they were expelling the subordinates Jesus was noticing the chief of demons. Jesus was not speaking of Satan being cast out at that precise moment, but that his power had been broken and that he was subject to Jesus' authority." Ryrie - The power of Satan was broken, and the success of the 70 over demons was proof of it (v. 17). Tony
Lucas 10
Barclay - It will always remain true that a man's greatest glory is not what he has done but what God has done for him. It might well be claimed that the discovery of the use of chloroform saved the world more pain than any other single medical discovery. Once someone asked Sir James Simpson, who pioneered its use, "What do you regard as your greatest discovery?" expecting the answer, "Chloroform." But Simpson answered, "My greatest discovery was that Jesus Christ is my Saviour." Even the greatest man can say in the presence of God only, "Nothing in my hand I bring, Simply to thy Cross I cling; Naked, come to thee for dress; Helpless, look to thee for grace; Foul, I to the fountain fly; Wash me, Saviour, or I die." Pride bars from heaven; humility is the passport to the presence of God. (Daily Study Bible)
Lucas 10
Barclay - "Luke 10:21 tells us of the wisdom of simplicity. The simple mind could receive truths that learned minds could not take in. Once Arnold Bennett said, "The only way to write a great book is to write it with the eyes of a child who sees things for the first time." It is possible to be too clever. It is possible to be so learned that in the end we cannot see the wood for the trees. Someone has said that the test of a really great scholar is how much he is able to forget. After all, Christianity does not mean knowing all the theories about the New Testament; still less does it mean knowing all the theologies and the Christologies. Christianity does not mean knowing about Christ, it means knowing Christ; and to do that requires not earthly wisdom but heavenly grace." (Daily Study Bible) You can mark it down - It is impossible for spiritually dead human beings to know God the Father or His Son unless the Son reveals both. MacArthur on have revealed them to infants - The contrast is not between being educated and being uneducated, but between being able and unable. In contrast to the notion that these profound truths are only for the elevated elite, Jesus’ chose infants as an illustration of those who understood....young children have nothing to boast of; they have not yet achieved anything in life, they are not educated, and they have no exposure to the world’s wisdom or knowledge. Only those who humbly admit their inability to know God in their own wisdom and knowledge apart from His revelation of Himself can be saved. Jesus was pleased with that truth because it gives all glory to God (cf. 1 Cor. 1:29, 31). Salvation belongs not to the intelligent, wise, proud, conceited, and boastful (1 Cor. 2:14), but rather to those who are admittedly ignorant and foolish, humble, broken, and contrite (Isa. 57:15; 66:2). (See Luke Commentary) Tony Evans on infants in the parallel passage in Mt 11:25 - Why did the Lord preface His invitation to intimacy (Evans is referring to Mt 11:28-30) with a statement like this? Because God does not reveal Himself to the proud and the self-sufficient, but only to the humble. Anyone who thinks he is smart enough to fix his own life isn't ready to admit his need and draw close to God. But babies are helpless and totally dependent on their parents. Babies can't do anything themselves. All they can do is cry out in need and wait for someone to help them. To those who recognize their need for God Jesus makes the invitation (Mt 11:28-30). (See Free at Last: Experiencing True Freedom) David Platt alludes to the need to be like a child or infant writing that "In His mercy, God must reveal Himself to us, which He does through the Son. And as God reveals Himself, we respond, not with unrepentance and indifference, but through human faith. We receive God's truth not with self-righteousness nor with intellectual pride, but with the humble trust of a child, acknowledging our total dependence on the Father." (Borrow Exalting Jesus in Matthew) Bertram explains the figurative meaning of infants in the passage who writes that Jesus "insists that the gospel is for children or little ones. The term nepioi occurs only in Mt. 11:25 (At that time Jesus said, “I praise You, Father, Lord of heaven and earth, that You have hidden these things from the wise and intelligent and have revealed them to infants.) (par. Lk. 10:21) and Mt. 21:16 (quoting Ps. 8:2). In the latter passage small children would be at the feast with their parents, but with the literal sense there is probably an extended reference to the lowly, the disciples, and the masses (just as rabbinic exegesis finds in Ps. 8:2 a reference to Israel as a weak and helpless people). Those whom the world does not notice acknowledge Jesus. God has disclosed to them who He is (Mt. 16:17). To them it is given to know the mysteries (Mt 13:11). The story of OT revelation continues as a story of revelation to the simple (cf. Ps. 25:14 ). This is the special point in Mt. 11:25. The cry of jubilation is not just the result of experience but expresses a basic insight into the nature of revelation as God Himself wills it. Jesus,Who is lowly, has come to nepioi (Ed: Those who are like infants or children). This manifests the greatness of divine grace. Being gentle and lowly, Jesus invites the nepioi to himself (Mt 11:29). “These things” in Mt 11:25 is to be taken Christologically. The reference is to Jesus Himself as the revelation of God. Recognition of Jesus, the presupposition of the acceptance of revelation, is fulfilled in the nepioi. The church, attracted to pedagogic models, has always found it hard to stand by this truth. [G. BERTRAM, IV, 912-23] (Borrow Kittel's Theological Dictionary of the New Testament : abridged in one volume) A B Bruce - "The reference in the thanksgiving prayer of Jesus to the 'wise and prudent' suggests the thought that these evangelistic efforts were regarded with disfavor by the refined, fastidious classes of Jewish religious society. This is in itself probable. There are always men in the church, intelligent, wise, and even good, to whom popular religious movements are distasteful. The noise, the excitement, the extravagances, the delusions, the misdirection of zeal, the rudeness of the agents, the instability of the converts—all these things offend them." NET Note adds that "speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to Him." John MacArthur goes fairly deep in giving 3 reasons for Jesus' joy, first asking "What motivated His joy number one? The sovereign pleasure of the Father...“I praise Thee, O Father, Lord of heaven and earth,” the sovereign, the one almighty one. “That You did hide these things from the wise and intelligent and did reveal them to babes.” And why did God do that? Why? Because, He says, “Yes, Father, thus it was well-pleasing in Thy sight.” That’s the answer. He did it because He wanted to do it that way. It was God’s sovereign purpose to reveal the things of the gospel, not to the intellectual, not to the worldly wise, but to the humble and the meek and the lowly. All that was revealed by God is known only to those whom God chose to reveal it to. And the Son, of course, affirmed and acted in that revelation. And so Jesus is rejoicing in spite of circumstances because the Father’s pleasure is being done.....So Jesus’ joy was connected to the sovereign pleasure of the Father. Second point, it was connected to the supreme power of the Son, He Himself rejoiced because of His part in spite of the way things are going. If you look at verse 22 you will see this, “All things have been handed over to Me by My Father. No one knows who the Son is except the Father and who the Father is except the Son.” The only way you’re ever going to know God is to be the recipient of divine revelation. The only one who knows the Father is the Son, the only one who knows the Son is the Father. And you’ll never know either unless it’s revealed to you and that’s the end of verse 22, “And anyone who whom the Son wills to reveal Him.” Whatever was going on even though it was only a small group, not many noble, not many mighty, it was the Father’s pleasure to do that and the Son could reveal Himself to anyone He wished to reveal Himself to. No one could know who He was if He didn’t reveal Himself to them … not just on the outside, but on the inside. And so in the end, Jesus rejoiced in the fact that this was the expression of the Father’s pleasure and the Son’s power. He had the power to reveal Himself to any He so chose..... The third thing that brought Him joy, first the sovereign pleasure of the Father, secondly, the supreme power of the Son. Thirdly, the surpassing privilege of the saints. Or you might even say the surpassing purpose of the Spirit because this third point moves to the Holy Spirit’s work. He’s not mentioned here but He’s behind the scenes. Jesus is joyful because of the Father, because of Himself and because of the work of the Spirit. He doesn’t mention the Spirit specifically, but He’s the power behind the truth in Lk 10:23 and Lk 10:24....Lk 10:23, “Turning to the disciples …” He had been talking to the Father, looking up, no doubt, and now He looks back down, turns to the disciples. “He said privately,” privately because He’s only speaking to His own, because what He’s going to say only applies to them. This will be the seventy, the Twelve and whoever else was there, true believers who had sustained following Him, those whose names were recorded in heaven. And He says, “Blessed are the eyes which see the things you see.” He experienced extreme joy over the blessing that had come to them. He rejoiced in them being blessed. Isn’t it wonderful to think about the fact that the Lord rejoices in blessing us? He finds joy in our joy. He entered in to the joy of the seventy who were rejoicing and now were taught to rejoice because their names were recorded in heaven. (His sermon goes into greater background to help understand his 3 main points - see Luke 10:25-29 What Makes Jesus Rejoice, Part 3) Rejoiced greatly (Exulted, "Jumped for joy") (21)(agalliao from agan = much + hallomai = jump; gush, leap, spring up) means literally to "jump much", "leap for joy", skip and jump with happy excitement and so to be exceedingly joyful, overjoyed or exuberantly happy. The picture is one shows excessive, ecstatic joy that is enough to make them leap or skip (even if they don't do that literally). William Barclay writes that agalliao "is the joy which leaps for joy. As it has been put, it is the joy of the climber who has reached the summit, and who leaps for joy that the mountain path is conquered." (Daily Study Bible) Agalliao - 11v - exultation(1), exulted(1), glad(2), greatly rejoice(2), rejoice(1), rejoiced(2), rejoiced greatly(2). Matt. 5:12; Lk. 1:47; Lk. 10:21; Jn. 5:35; Jn. 8:56; Acts 2:26; Acts 16:34; 1 Pet. 1:6; 1 Pet. 1:8; 1 Pet. 4:13; Rev. 19:7 Hidden (613)(apokrupto from apó = from, away + krúpto = hide, conceal by covering) means to hide away from the common gaze, thus obscuring or concealing and making something undecipherable or imperceptible. Apokrupto is used in a figurative sense to describe knowledge that cannot be known except through divine revelation (Eph 3:9, 1 Cor 2:7, Col 1:26). It is used in secular Greek writings of a "hidden trade (craft or skill)". Revealed (601)(apokalupto from apó = from + kalúpto = cover, conceal, English = apocalypse - see study of apokalupsis Eng = apocalypse) literally means to remove the cover from something so it can be seen. Thus apokalupto means to "take the lid off", to remove the cover and thereby to expose to open view that which had heretofore not been visible, known or disclosed. The idea is to make manifest something previously secret or unknown. Apokalupto - 26v - reveal(5), revealed(20), revelation is made(1).Matt. 10:26; Matt. 11:25; Matt. 11:27; Matt. 16:17; Lk. 2:35; Lk. 10:21; Lk. 10:22; Lk. 12:2; Lk. 17:30; Jn. 12:38; Rom. 1:17; Rom. 1:18; Rom. 8:18; 1 Co. 2:10; 1 Co. 3:13; 1 Co. 14:30; Gal. 1:16; Gal. 3:23; Eph. 3:5; Phil. 3:15; 2 Thess. 2:3; 2 Thess. 2:6; 2 Thess. 2:8; 1 Pet. 1:5; 1 Pet. 1:12; 1 Pet. 5:1 Infants (babes) (3516) nepios from nê = negative + epos = not able to talk) means literally not speaking and thus a small child above age of a helpless infant but probably not more than three or four years of age. Figuratively as here in Romans nepios refers to a person who lacks experience, is untried or ignorant or simple-minded. In context Paul is referring to the Gentiles. Nepios is the term used by the Jews to designate Gentile proselytes. Paul uses it of one not come of legal age (Ga 4:1). The writer to the Hebrews used it of one spiritually immature (Heb 5:13) as did Paul (1Co 3:1) for they cannot eat solid food (spiritually speaking). Nepios - 10v - child(5), childish(1), children(2), immature(1), infant(1), infants(4). Matt. 11:25; Matt. 21:16; Lk. 10:21; Rom. 2:20; 1 Co. 3:1; 1 Co. 13:11; Gal. 4:1; Gal. 4:3; Eph. 4:14; Heb. 5:13 Praise (1843)(exomologeo from ek - wholly out from or ex = out or intensify meaning [implies full, frank, open confession, openly or publicly] of homologeo - to say the same thing about from homos = same + lego = speak) means to speak the same thing that another speaks, to fully agree with someone else or to confess by way of giving praise. In this context it means to give praise or thanks - "to make grateful acknowledgements, to give thanks, to sing praises." Well pleasing (2107)(eudokía) refers to what gives the Father pleasure, in this case the hiding of the truths concerning salvation from those who thought of themselves as wise and clever (perhaps in the world's ways but not in God's ways) and uncovering to individuals who were unskilled and untaught. In...sight (1715)(emprosthen from en = in + prosthen = in front of, before <> from pros = toward + suffix --then = denotes direction) means in front of or before. George Truett's sermon When Jesus Rejoiced In that hour Jesus rejoiced in spirit.—Luke 10:21. Jesus is represented in the Bible as "a man of sorrows and acquainted with grief"; surely, He had occasion overwhelming for both sorrow and grief. "He came unto his own, and his own received him not." He was buffeted and despised; He was scorned and rejected; He was maltreated by those whom He sought to help. He came with mercy in His hands and they spat upon Him, trampled Him down and drove Him from their cities. And that went on until, in Gethsemane's garden, His heart was broken by the weight of the great sinfulness of the race, which great penalty He took upon Himself and paid for on Calvary's tree. He had every occasion to be "a man of sorrows and acquainted with grief." And yet, there was a deep undertone of joy in the life of our Saviour, all the way along. While He wept, there was a deep undertone of gladness. While he sighed, there was also the thrill of joy. He looked ahead to the end; He visualized the last great harvest. He could view final results; He saw ultimate triumphs; He understood His Father's purposes, and He knew that those purposes were not to be thwarted, but would come to blessed fruition by and by. And though at times Jesus seemed overwhelmed with sadness and sorrow, yet there was a great undertone of song and of gladness. "Who, for the joy that was before him, endured the cross, despising the shame, and now is set down at the right hand of the throne of God." But what is the particular occasion calling for this statement, "In that hour Jesus rejoiced in spirit!" What occasion, what circumstance called forth that expression? The scriptural lesson read a few moments ago brought out those circumstances with clearness and with force. Christ had sent out "seventy others," in addition to the twelve apostles. He had sent them out on a tour of the nearby cities and the towns, and had given them specific directions as to their method of going and working. They went gladly, according to His divine commands. And, after a season, the seventy came back and made their report. They gave an account of their trip. They explained to the Lord something of the results of their labors; and this was what they said, "Master, even the very devils are subject to us, through thy name." One said, "I spoke and the sick man was healed." "And I spoke," said another, "and a demon was driven out." "And I spoke," said another, "and sickness was gone." They all rejoiced at their tremendous and triumphant success on this, their first great soul-saving tour under the command of Jesus. And when they told Him that even the devils were subject unto them, when in Christ's name they bade them depart out of men, Jesus, as if in musing, said, "I beheld Satan as lightning fall from heaven." And then the text goes on, "In that hour Jesus rejoiced in spirit." Now, what are some of the manifest reasons for His joy on that occasion? Our scripture passage suggests them. Jesus rejoiced in spirit on that occasion because, for the first time, He beheld the ministries of an aggressive and consecrated group of His followers. Hitherto, only the twelve apostles were at work. Now, seventy others—so far as we know not one of them was a preacher, but laymen, plain, practical people—seventy laymen, so far as we can judge from scriptural teaching, went out on this great missionary tour for their Lord, two by two, just as the twelve apostles had gone. Here, there, and yonder they questioned, and witnessed, and testified, persuaded concerning the things of the kingdom of our Lord Jesus. Marvelous was their success. And so they came back with many trophies of the Lord's saving grace and made their report. It is no wonder that Jesus rejoiced! At first it might have seemed that the apostles, the Twelve, were to have all the power and do all the evangelistic and missionary work of the kingdom of God. Doubtless the laymen among the many disciples of Jesus had been thinking that such work was not for them. Jesus had sent forth the Twelve and committed unto them great and marvelous power; and it seemed that other people were simply to stay at home and look on and be mere spectators in the great plan. But now "seventy others" were sent out. And when they returned, their report to the Lord was, "Oh Master, we had glorious success. People received us; they heard us; they believed our teaching; and even the devils, when we spoke using thy name, were driven out of demon-possessed people." For the first time, then, our Lord looked upon the successful work of a group from the rank and file of His followers. Their success brought Him deep joy. It is a significant fact that whenever Christ's church has been content for her preachers to do all the work, that church has waned and declined in spiritual power. It is the divine plan that all the disciples of Jesus shall be His witnesses. The layman is as much called to be a witness for Jesus Christ as the preacher. In a sense, every saved soul is an ambassador for Jesus Christ. And our Lord looked that day upon seventy laymen who had gone out and thrust their sickles into the ripe, waving harvest fields, and had come back with exceeding joy and strength, and with many trophies for their Master. That was what made Him rejoice! Look, my brethren, for a moment, at the history of the past, and behold how much it means for a layman to be active in the kingdom of God. Abraham, the father of the faithful, was a layman. Joseph, that mighty minister down in Egypt who was such a marvelous illustration of the providence of God, was a layman. Caleb and Joshua, the brave men who went to spy out the promised land, and came back with their minority report, that they were able to overcome and drive out all the armed opposition against them—these men, too, were laymen. Gideon, who fought so valiantly in a time of Israel's sad decline, was a layman. Barak and Jephthah, who fought so valiantly on another occasion, were laymen. Samson, who astonished the lands with his superhuman might, was a layman. Mordecai, who behaved so gallantly at a still different time in Israel's sad decline, was a layman. Nehemiah, who thrilled the people with the great, and daring, and seemingly impossible project of rebuilding the walls of Jerusalem, was a layman. And in New Testament times, we find many examples of the influence and the power of laymen in the kingdom of God. Cornelius was a layman. Aquila was a layman. Gaius was a layman. Stephen was a layman. Philip, for a while, was a layman. Many great and influential men in the New Testament churches were laymen. Their imprint is seen on the holy pages, and their power to bless has come down through the passing generations. Our Lord rejoiced on that great occasion because He beheld that day a prophetic vision of the victories that would come to His churches down through the ages whenever their preachers and their laymen, working together, went forth with the life-giving message of the gospel of redeeming love which is centered in Him, the Saviour of the world. Jesus rejoiced with unspeakable joy as He beheld that vision. The ideal of the kingdom of Jesus is that every man and woman, everyone saved by His grace, shall be a personal herald and witness for Jesus Christ. Everyone. "Would God all the Lord's people were prophets," was the great wish of Moses of old. And the New Testament ideal of a church is that every believer shall be a prophet, though not in the same sense. Every man is not called of God to stand in the pulpit and preach. But every saved man and woman is called of Almighty God to be a witness for Jesus Christ in his speech, his vocation, his position, to the last limit of his power, as much as I am called to preach. That is the divine ideal. Oh, that we may come to this blessed and glorious ideal! Shall a man be a son and yet have no obligations to his father? Shall a man be a father and yet have no obligations to his child? Shall a man be a husband and yet have no obligations to his wife? Shall a man be a citizen and yet owe no obligations to his state? Shall a man be a Christian and yet owe no obligations to Jesus Christ? Oh, is Christianity just a badge to be worn? Is salvation merely a thing to be possessed? Does it not impose a solemn obligation upon the saved to put forth one's best efforts to win the lost to Christ Jesus, the one and only Saviour? Our Lord rejoiced because on that great occasion His people were measuring up to His divine plan. And still again, Jesus rejoiced on that occasion because they went forth, when He bade them, with unquestioned obedience to His plain command. When He summoned the seventy around Him and outlined the task He had in mind for them and told them of the dangers, the difficulties, the sad situations in which they would find themselves at times, the men did not waver or hesitate. They went forth with glad, obedient, responsive hearts to His divine command. It is conclusive evidence today that one is a Christian when He desires to obey Christ and does obey Him. Some years ago in a neighboring town where I went to preach, a railroad man was converted one night. He was a matter-of-fact fellow, accustomed to making decisions and making them quickly. The morning after his conversion he came to see me and said, "I have come to get my orders." That was new language to me and I said, "I don't understand; what do you mean?" He replied, "I am used to obeying. Wires flash out to me several times a day telling me what to do. Last night I received the Son of God to be my Master. What are my orders? Sir, I don't know the Bible; I never read it. But I know I have surrendered to Him. What does He want me to do next?" That is the spirit of Jesus Christ's true disciple; and I said, "The next thing is an open alignment with His church, an out-and-out placing of yourself on the Lord's side. This you can do by accepting baptism which Christ commanded because it is symbolic of His death, burial and resurrection, and the sign of the death and burial of the old man of sin and the resurrection of the new man in Christ Jesus to walk in newness of life." "Well," he said, "tell the preacher to give me a chance tonight and I will be baptized for I must leave on the train tomorrow morning and it will be some time before I am back." And just like that he took up his duties in the kingdom of God. The followers of Jesus displayed great boldness. They went to all kinds of people, high and low, rich and poor, good and bad, saying, "In our Master's name we bring you a message, and you will do well to heed it today." And uncounted thousands, even in one generation, heeded the message of those friends of Jesus. Have you read the story of John Knox's daughter, Jane Welch, who, when her husband was in prison for his fidelity to duty, went to the ruler to make a plea for her husband's life? The ruler said, "If your husband will cease his present activities I will release him." And she looked at the ruler and stretched out her apron and said, "Sir, I would have my husband's head, bleeding here in my apron, before I would have him go back on his duty." Hers was a magnificent tribute to duty. Oh that all Christ's friends would likewise magnify their duty to obey the commands of Christ to be His witnesses even unto the ends of the earth. Those seventy laymen whom Jesus sent out unhesitatingly obeyed His commands. They performed their Christ-assigned task. They did their duty. The results were glorious. And then Jesus rejoiced because of their success. When the seventy returned and made their report, Jesus said, "I saw Satan as lightning fall from heaven." It was a vision to Christ of the ultimate triumph of the gospel—a vision of Christ's ultimate triumph everywhere as the Saviour of men. He saw a great day coming when Satan should be bruised under the heel of the marching triumph of the Son of God. Sometimes the question is asked: Do missions pay? The answer to that question is a mighty "Yes." This earth has no record comparable to the reports made by Christ's missionaries since the birth of modern missions when William Carey went out to India. Not even the story of the spread of Christianity during the first three centuries of the Christian era is so thrilling as the saga of modern missions during the past century and a half. Obedience to the great Commission of Jesus pays in every way—commercially, scientifically, morally, socially, spiritually, redemptively. Yes, missions pay a thousandfold. No doubt many of the triumphs of modern missions fill the heart of Jesus with joy as did the success of the seventy laymen. Jesus rejoiced that day because He beheld their joy. They came back and said, "Master, we are very happy. We had a great time. Sick people were healed when we called upon them; devil-possessed people were delivered from their demons; and lonely-hearted ones were made glad when we told them about Thee. Oh, Master, we had a great time!" It made Jesus glad to see their joy in His service. Serving Christ and obeying Him brings us the greatest joy in all this earth. "If you love me, keep my commandments," is His oft-repeated injunction. Let us in this church fill His heart with joy because of our obedience to His commandment. Then, indeed, will we know the joy of our salvation. My ambition is that our church shall be, from center to circumference, a missionary church. Every true church of the Lord Jesus Christ must be both evangelistic and missionary in principle and practice. And therefore my highest ambition for this blessed church is that every member, from the oldest and the wealthiest to the youngest and the poorest, shall be deeply interested in the salvation of the lost to the remotest bounds of earth. A recent letter from one of our missionaries in Japan says, "Our missionaries over here pray for you time and time again, because you pray for us." And another from China says, "We missionaries get together and pray for the First Baptist Church in Dallas, because you people pray for us and uphold us, and are holding up our hands." Such expressions fill our hearts with rejoicing and should encourage us to do far more than we have ever done for our noble missionaries and the blessed work they do in obedience to Christ's commands. The labors of the seventy brought great rejoicing to the heart of Jesus. And we can add to His rejoicing if we will be personal soul-winners and also be informed, loyal, prayerful, generous supporters of world-wide missions. God grant that every member of our blessed church may be possessed of a heart which is twenty-five thousand miles in circumference in its interest, its prayers and its sacrificial giving. Let us this very day bring rejoicing to the heart of our Saviour and Lord, as we lay at His feet our gifts for the cause of world-missions. Let us do this cheerfully, generously, even sacrificially, for His sake.(George W. Truett Library – Volume VI: Who Is Jesus?) Luke 10:22 "All things have been handed over to Me by My Father, and no one knows who the Son is except the Father, and who the Father is except the Son, and anyone to whom the Son wills to reveal Him." Wuest All things to me were delivered by my Father, and no one knows who the Son is except the Father, and who the Father is except the Son, and he to whom the Son desires to reveal Him. All things have been handed over to Me by My Father: Mt 11:27 28:18 1Co 15:24 Eph 1:21 Php 2:9-11 Heb 2:8 no one knows who the Son is except the Father: Joh 1:18 6:44-46 10:15 17:5,26 2Co 4:6 1Jn 5:20 2Jn 1:9 Multiple Resources on Luke 10 (includes the sermons below) Luke 10:22 What Makes Jesus Rejoice? Part 2 - John MacArthur Luke 10:17-24 What Makes Jesus Rejoice - Steven Cole Luke 10:21, 22 The Joy of Jesus - C H Spurgeon Related Passages: Matthew 11:27, 28-30+ “All things have been handed over to Me by My Father; and no one knows (epiginosko) the Son except the Father; nor does anyone know (epiginosko) the Father except the Son, and anyone to whom the Son wills to reveal Him. (NOW IF THE IMPLICATIONS OF GOD'S SOVEREIGNTY OVER SALVATION DISTURB YOU READ THE VERY NEXT VERSE WHICH SPEAKS OF HUMAN RESPONSIBILITY!) 28 “Come to Me, all who are weary and heavy-laden, and I will give you rest. 29 “Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and YOU WILL FIND REST FOR YOUR SOULS. 30 “For My yoke is easy and My burden is light.” John 1:18+ No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him. 1 John 5:20+ And we know that the Son of God has come, and has given us understanding so that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life. John 14:9 Jesus *said to him, “Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, ‘Show us the Father’? John 6:37, 44, 65 “All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out.... 44 Jesus said "No one can come to Me, unless the Father who sent Me draws him; and I will raise him up on the last day..... 65 And He was saying, “For this reason I have said to you, that no one can come to Me unless it has been granted him from the Father.” THE SUPREME POWER OF THE SON All things have been handed over to Me by My Father (pater) - All things means everything without exception. In context this speaks especially to the outworking of the plan of redemption which the Son would bring to pass.Jesus' role in God's sovereign plan would also be a cause for Him to rejoice (Lk 10:21). This also echoes the words in John 3:35 "The Father loves the Son and has given all things into His hand." (see same truth in Jn 5:22-27, 13:3, 17:2,10) Handed over (paradidomi) conveys the basic meaning of to give over from one's hand to someone else, to transfer to another, and especially to give over to the power of another. In this case the Father gives the power over all things to the Son. Matthew uses the same verb in the parallel passage Mt 11:27. The aorist tense marks this handing over as depicting a single act at a given time.
Lucas 10
Barclay - Luke 10:22 tells of the unique relationship between Jesus and God. This is what the Fourth Gospel means when it says, "The Word became flesh" (John 1:14), or when it makes Jesus say, "I and the Father are one," (Jn 10:30) or, "He who has seen me has seen the Father" (John 14:9). To the Greeks God was unknowable. There was a great gulf fixed between matter and spirit, man and God. "It is very difficult," they said, "to know God, and when you do know him it is impossible to tell anyone else about him." (Ed: cp Acts 17:23-note) But when Jesus came He said, "If you want to know what God is like, look at Me." Jesus did not so much tell men about God as show them God, because in Himself were God's mind and heart. (Daily Study Bible)
Lucas 10
Barclay - Luke 10:23-24 tell us that Jesus is the consummation of all history (cp Eph 1:10+). In these verses Jesus said, "I am the One to Whom all the prophets and the saints and the kings looked forward and for Whom they longed." This is what Matthew means when over and over again in his Gospel he wrote, "This was done that it might be fulfilled which was spoken by the prophet saying..." (compare Matthew 2:15; 2:17; 2:23). Jesus was the peak to which history had been climbing, the goal to which it had been marching, the dream which had ever haunted men of God. If we desire to express this in terms of modern thought we might dare to put it this way...in Him man meets God; and He is at once the perfection of manhood and the fullness of godhead (Col 2:9+). (Daily Study Bible) Steven
Lucas 10
Barclay - the main idea which lies behind diakonia is that of practical service. It is from its kindred word diakonos (1249) that we get our English word deacon. It may be that a man will never have the privilege of standing forth in public and proclaiming Christ; but there is no man who cannot every day show the love of Christ in deeds of service to his fellow men. MacArthur "The basic idea in both words always had to do with humble, submissive, personal service, not simply with an office or a particular function." Diakonia - 32v - ministries(1), ministry(19), mission(1), preparations(1), relief(1), serve(1), service(7), serving(2), support(1). - Lk. 10:40; Acts 1:17; Acts 1:25; Acts 6:1; Acts 6:4; Acts 11:29; Acts 12:25; Acts 20:24; Acts 21:19; Rom. 11:13; Rom. 12:7; Rom. 15:31; 1 Co. 12:5; 1 Co. 16:15; 2 Co. 3:7; 2 Co. 3:8; 2 Co. 3:9; 2 Co. 4:1; 2 Co. 5:18; 2 Co. 6:3; 2 Co. 8:4; 2 Co. 9:1; 2 Co. 9:12; 2 Co. 9:13; 2 Co. 11:8; Eph. 4:12; Col. 4:17; 1 Tim. 1:12; 2 Tim. 4:5; 2 Tim. 4:11; Heb. 1:14; Rev. 2:19 Care (concerned)(3199) melo means to concern oneself, to be of interest to. To care for, take an interest in, think about. It is a care or concern to someone, i.e. someone cares. To be an object of care. Melo - 10v - care(2), cares(1), concerned(4), defer(2), worry(1). Matt. 22:16; Mk. 4:38; Mk. 12:14; Lk. 10:40; Jn. 10:13; Jn. 12:6; Acts 18:17; 1 Co. 7:21; 1 Co. 9:9; 1 Pet. 5:7 Left (2641) kataleipo from kata = intensifies or strengthens the meaning of leipo + leipo = to leave behind, forsake, to be wanting or deficient) literally means to leave behind or leave remaining (of a person or place - Mt 4:13, 16:4, 21:17, Heb 11:27). Kataleipo is often used to indicate abandoning a heritage, giving up riches, and leaving one's native land. Figuratively kataleipo was used to mean "neglect" (Acts 6:2+). Kataleipo conveys a strong sense of to abandon or forsake (as forsaking true Christianity 2Pe 2:15). To cause something to be left over and so to remain in existence (Ro 11:4, Heb 4:1 = a promise remains). To leave without help (Lk 10:40). In the passive to remain behind (1Th 3:1, John 8:9). To leave alone in the sense of disregard as describing those who sail past a place without stopping (Acts 21:3) Kataleipo can mean to cease an activity (eg, give up a vice) but there are no uses with this sense in Scripture. Kataleipo - 24v - forsaking(1), kept(1), leave(4), leaves behind(1), leaving(3), leaving behind(1), left(8), left behind(1), left...behind(1), neglect(1), pulled free(1), remains(1). Matt. 4:13; Matt. 16:4; Matt. 19:5; Matt. 21:17; Mk. 10:7; Mk. 12:19; Mk. 12:21; Mk. 14:52; Lk. 5:28; Lk. 10:40; Lk. 15:4; Lk. 20:31; Jn. 8:9; Acts 6:2; Acts 18:19; Acts 21:3; Acts 24:27; Acts 25:14; Rom. 11:4; Eph. 5:31; 1 Thess. 3:1; Heb. 4:1; Heb. 11:27; 2 Pet. 2:15 Serving (waiting on) (1247) diakoneo - derivation uncertain cp diakonis = in the dust laboring or running through the dust or possibly diako = to run on errands) means to minister by way of rendering service in any form or to take care of by rendering humble service. Gingrich on diakoneo = 1. wait on someone at table Lk 12:37; 22:26f; Jn 12:2.—2. serve generally, lit. and fig. Mt 4:11; Mk 10:45; Acts 19:22; 2Ti 1:18; 1Pt 1:12; wait on Mt 27:55. Take care of Acts 6:2; 2Co 3:3. Help, support Mt 25:44; Lk 8:3; Heb 6:10.—3. serve as deacon 1Ti 3:10, 13. Diakoneo - 32v - administered(1), administration(1), cared(1), contributing...support(1), do...the serving(1), employ...in serving(1), minister(3), ministered(2), ministering(3), servant(1), serve(4), serve as deacons(1), served(2), served as deacons(1), serves(5), services...rendered(1), serving(4), take care(1), wait(1), waited(3). Matt. 4:11; Matt. 8:15; Matt. 20:28; Matt. 25:44; Matt. 27:55; Mk. 1:13; Mk. 1:31; Mk. 10:45; Mk. 15:41; Lk. 4:39; Lk. 8:3; Lk. 10:40; Lk. 12:37; Lk. 17:8; Lk. 22:26; Lk. 22:27; Jn. 12:2; Jn. 12:26; Acts 6:2; Acts 19:22; Rom. 15:25; 2 Co. 3:3; 2 Co. 8:19; 2 Co. 8:20; 1 Tim. 3:10; 1 Tim. 3:13; 2 Tim. 1:18; Phlm. 1:13; Heb. 6:10; 1 Pet. 1:12; 1 Pet. 4:10; 1 Pet. 4:11 Help (4878)(sunantilambanomai from sún = together, + antilambáno = to support, help <> antí = over against + lambáno = take, hold) means literally to take hold of anything with another and so to give assistance by sharing a burden. To lend a hand together with, to come to aid of, to take hold of opposite together, to co-operate (assist). The only other NT use is by Paul in Romans 8 - In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; (Ro 8:26)
Lucas 10
Barclay has an interesting take on Luke 10:38-42 - Think where Jesus was going when this happened. He was on his way to Jerusalem--to die. His whole being was taken up with the intensity of the inner battle to bend his will to the will of God. When Jesus came to that home in Bethany it was a great day; and Martha was eager to celebrate it by laying on the best the house could give. So she rushed and fussed and cooked; and that was precisely what Jesus did not want. All he wanted was quiet. With the cross before him and with the inner tension in his heart, he had turned aside to Bethany to find an oasis of calm away from the demanding crowds if only for an hour or two; and that is what Mary gave him and what Martha, in her kindness, did her best to destroy. "One thing is necessary"--quite possibly this means, "I don't want a big spread; one course, the simplest meal is all I want." It was simply that Mary understood and that Martha did not. Here is one of the great difficulties in life. So often we want to be kind to people--but we want to be kind to them in our way; and should it happen that our way is not the necessary way, we sometimes take offence and think that we are not appreciated. If we are trying to be kind the first necessity is to try to see into the heart of the person we desire to help--and then to forget all our own plans and to think only of what he or she needs. Jesus loved Martha and Martha loved him, but when Martha set out to be kind, it had to be her way of being kind which was really being unkind to him whose heart cried out for quiet. Jesus loved Mary and Mary loved him, and Mary understood. (Daily Study Bible) Chosen (1586)(eklego or eklegomai - middle voice from ek = out, out of, out from + légo = select, choose) means to choose out or select out for oneself (middle voice is reflexive and this verb is only in the middle voice in the NT). The idea in eklego speaks of the sizable number from which the selection is made. It implies the taking of a smaller number out of a larger. Jesus "chose twelve" disciples (Lk 6:13, cp Jn 6:70, 13:18, Acts 1:2). God the Father called Jesus "Chosen One" (Lk 9:35). In a parable Jesus described guests who "had been picking out the places of honor." (Lk 14:7). Jesus reminds His disciples "you did not choose Me but I chose you." (Jn 15:16, "out of the world" = Jn 15:19) "God choose the poor of this world to be rich in faith." (James 2:5). Martin Luther was a bit hard on Martha - "Martha, your work must be punished and counted as naught...I will have no work but the work of Mary." His words may reflect his past history of a works mentality and his reaction against works based "salvation." It is not so much that Martha's works counted for naught, but that her attitude needed an adjustment. If the church had all Mary's and no Martha's, it would be in a mess! Martha's work was necessary, but it lacked the proper perspective. The reality is that as followers of Jesus we need to cultivate a Martha and a Mary mindset in order to be properly balanced in the Christian life, manifesting an activist and a contemplative lifestyle. The issue in this story was a matter of not one totally wrong (Martha) and the other totally right (Mary), but was more a matter of priorities. Our priority should always be to listen to and learn from the Living Word of God (like Mary) before we carry out the service for the Lord (like Martha). And given that the will of the Lord is best discerned in the Word of the Lord, we will then be more likely to do our work in the center of the will of the Lord. Or stated another way, we will be more likely to do our work abiding in the Vine and bear much fruit, for as Jesus cautioned apart from Him we can do nothing of eternal value (John 15:5). Jesus was not hungering the preparation of lentils and lamb from Martha, but was desiring the person of Martha, for the one dish she could not prepare was her relationship with God. And the only way to prepare that "dish" was by abiding at His feet, savoring His "soul food." Here's the upshot: To get our service to the Lord right, we must give our priorities right. We must let Jesus minister to us before we go out to minister for Him. Isn't that what Jesus said in essence when He said "Love the Lord your God with all your heart, and with all your soul, and with all your mind and with all your strength. And love your neighbor as yourself. (Mk 12:30-31). Love God first like Mary, then you can love your neighbor like Martha! If we invert the order, we end up like Martha, distracted, worried and bothered about so many things! We end up feeling overworked and under appreciated! But if our priority is Jesus first, we will experience His Spirit enabling us to accomplish the works He has prepared for us (Eph 2:10) and we will do it with Spirit given joy and contentment! Have you inverted this supernatural order and placed work before worship? If so, then confess it, repent, and begin tomorrow morning with that "Quiet Time" that's been "much too quiet" for a long, long time. (See Thoughts on the Quiet Time) ILLUSTRATION - In a Scandinavian country there is a lovely statue of Christ that stands in a town square. The statue is noteworthy because the face of Jesus is not visible to those who stand in front of the statue. When a traveler complained, “I cannot see his face,” a man replied, “If you wish to see his face, you must kneel at his feet.”....The world says, “Don’t just sit there, do something.” And Jesus says, “If you are worried and distracted, don’t just do something, take time to sit at my feet.” Did you see the gospel in our text? It is there very clearly. We are not saved by doing, not even by our good doing of good deeds, not even by righteous service done in Jesus’ name. We are not saved by doing but by not doing. We are not saved by giving but by receiving. When we give up our doing and kneel in simple faith at Jesus’ feet, then and only then are we saved. (Ray Pritchard) Rich Mullins wrote a simple song that speaks of one thing needful...PLAY HIS SONG MY ONE THING Everybody I know says they need just one thing And what they really mean is that they need just one thing more And everybody seems to think they got it coming Well I know that I don't deserve You Still I want to love and serve You more and more You're my one thing Save me from those things that might distract me Please take them away and purify my heart I don't want to lose the eternal for the things that are passing 'Cause what will I have when the world is gone If it isn't for the love that goes on and on with My one thing You're my one thing And the pure in heart shall see God ... Who have I in Heaven but You Jesus And what better could I hope to find down here on earth I could cross the most distant reaches of this world But I'd just be wasting my time 'cause I'm certain already I'm sure I'd find You're My one thing You're my one thing And the pure in heart shall see God ... Every night every day You hold on tight Or you drift away You're left to live With the choices you make Oh Lord please give me the strength To watch and work and love and sing and pray Who have I in Heaven but You Jesus And what better could I hope to find down here on earth I could cross the most distant reaches of this world But I'd just be wasting my time 'cause I'm certain already I'm sure I'd find You're My one thing You're my one thing And the pure in heart shall see God ... Can you sing Mullins' song and really mean it? Do your priorities show Jesus is your one thing? Robert