Worthy.Bible » Parallel » Luke » Chapter 10 » Verse 1-42

Luke 10:1-42 King James Version (KJV)

1 After these things the LORD appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.

2 Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.

3 Go your ways: behold, I send you forth as lambs among wolves.

4 Carry neither purse, nor scrip, nor shoes: and salute no man by the way.

5 And into whatsoever house ye enter, first say, Peace be to this house.

6 And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.

7 And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house.

8 And into whatsoever city ye enter, and they receive you, eat such things as are set before you:

9 And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.

10 But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,

11 Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you.

12 But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city.

13 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes.

14 But it shall be more tolerable for Tyre and Sidon at the judgment, than for you.

15 And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell.

16 He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.

17 And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.

18 And he said unto them, I beheld Satan as lightning fall from heaven.

19 Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.

20 Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.

21 In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.

22 All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him.

23 And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see:

24 For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

25 And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?

26 He said unto him, What is written in the law? how readest thou?

27 And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.

28 And he said unto him, Thou hast answered right: this do, and thou shalt live.

29 But he, willing to justify himself, said unto Jesus, And who is my neighbour?

30 And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.

31 And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side.

32 And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.

33 But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,

34 And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.

35 And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.

36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?

37 And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.

38 Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.

39 And she had a sister called Mary, which also sat at Jesus' feet, and heard his word.

40 But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.

41 And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:

42 But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.


Luke 10:1-42 King James Version with Strong's Concordance (STRONG)

1 G1161 After G3326 these things G5023 the Lord G2962 appointed G322 other G2087 seventy G1440 also, G2532 and G2532 sent G649 them G846 two G303 and two G1417 before G4253 his G846 face G4383 into G1519 every G3956 city G4172 and G2532 place, G5117 whither G3757 G3739 he himself G846 would G3195 come. G2064

2 Therefore G3767 said he G3004 unto G4314 them, G846 The harvest G2326 truly G3303 is great, G4183 but G1161 the labourers G2040 are few: G3641 pray ye G1189 therefore G3767 the Lord G2962 of the harvest, G2326 that G3704 he would send forth G1544 labourers G2040 into G1519 his G846 harvest. G2326

3 Go your ways: G5217 behold, G2400 I G1473 send G649 you G5209 forth G649 as G5613 lambs G704 among G1722 G3319 wolves. G3074

4 Carry G941 neither G3361 purse, G905 nor G3361 scrip, G4082 nor G3366 shoes: G5266 and G2532 salute G782 no man G3367 by G2596 the way. G3598

5 And G1161 into G1519 whatsoever G3739 G302 house G3614 ye enter, G1525 first G4412 say, G3004 Peace G1515 be to this G5129 house. G3624

6 And G2532 if G1437 G3303 the son G5207 of peace G1515 be G5600 there, G1563 your G5216 peace G1515 shall rest G1879 upon G1909 it: G846 if not, G1490 it shall turn G344 to G1909 you G5209 again. G344

7 And G1161 in G1722 the same G846 house G3614 remain, G3306 eating G2068 and G2532 drinking G4095 such things as G3844 they G846 give: G3844 for G1063 the labourer G2040 is G2076 worthy G514 of his G846 hire. G3408 Go G3327 not G3361 from G1537 house G3614 to G1519 house. G3614

8 And G2532 into G1519 whatsoever G1161 G3739 G302 city G4172 ye enter, G1525 and G2532 they receive G1209 you, G5209 eat such things G2068 as are set before G3908 you: G5213

9 And G2532 heal G2323 the sick G772 that are therein, G1722 G846 and G2532 say G3004 unto them, G846 The kingdom G932 of God G2316 is come nigh G1448 unto G1909 you. G5209

10 But G1161 into G1519 whatsoever G3739 G302 city G4172 ye enter, G1525 and G2532 they receive G1209 you G5209 not, G3361 go your ways out G1831 into G1519 the streets G4113 of the same, G846 and say, G2036

11 Even G2532 the very dust G2868 of G1537 your G5216 city, G4172 which G3588 cleaveth G2853 on us, G2254 we do wipe off G631 against you: G5213 notwithstanding G4133 be ye sure G1097 of this, G5124 that G3754 the kingdom G932 of God G2316 is come nigh G1448 unto G1909 you. G5209

12 But G1161 I say G3004 unto you, G5213 that G3754 it shall be G2071 more tolerable G414 in G1722 that G1565 day G2250 for Sodom, G4670 than G2228 for that G1565 city. G4172

13 Woe G3759 unto thee, G4671 Chorazin! G5523 woe G3759 unto thee, G4671 Bethsaida! G966 for G3754 if G1487 the mighty works G1411 had been done G1096 in G1722 Tyre G5184 and G2532 Sidon, G4605 which G3588 have been done G1096 in G1722 you, G5213 they had G3340 a great while ago G3819 repented, G3340 sitting G2521 in G302 G1722 sackcloth G4526 and G2532 ashes. G4700

14 But G4133 it shall be G2071 more tolerable G414 for Tyre G5184 and G2532 Sidon G4605 at G1722 the judgment, G2920 than G2228 for you. G5213

15 And G2532 thou, G4771 Capernaum, G2584 which G3588 art exalted G5312 to G2193 heaven, G3772 shalt be thrust down G2601 to G2193 hell. G86

16 He that heareth G191 you G5216 heareth G191 me; G1700 and G2532 he that despiseth G114 you G5209 despiseth G114 me; G1691 and G1161 he that despiseth G114 me G1691 despiseth G114 him that sent G649 me. G3165

17 And G1161 the seventy G1440 returned again G5290 with G3326 joy, G5479 saying, G3004 Lord, G2962 even G2532 the devils G1140 are subject G5293 unto us G2254 through G1722 thy G4675 name. G3686

18 And G1161 he said G2036 unto them, G846 I beheld G2334 Satan G4567 as G5613 lightning G796 fall G4098 from G1537 heaven. G3772

19 Behold, G2400 I give G1325 unto you G5213 power G1849 to tread G3961 on G1883 serpents G3789 and G2532 scorpions, G4651 and G2532 over G1909 all G3956 the power G1411 of the enemy: G2190 and G2532 nothing G3762 shall G91 by any means G3364 hurt G91 G91 you. G5209

20 Notwithstanding G4133 in G1722 this G5129 rejoice G5463 not, G3361 that G3754 the spirits G4151 are subject G5293 unto you; G5213 but G1161 rather G3123 rejoice, G5463 because G3754 your G5216 names G3686 are written G1125 in G1722 heaven. G3772

21 In G1722 that G846 hour G5610 Jesus G2424 rejoiced in G21 spirit, G4151 and G2532 said, G2036 I thank G1843 thee, G4671 O Father, G3962 Lord G2962 of heaven G3772 and G2532 earth, G1093 that G3754 thou hast hid G613 these things G5023 from G575 the wise G4680 and G2532 prudent, G4908 and G2532 hast revealed G601 them G846 unto babes: G3516 even so, G3483 Father; G3962 for G3754 so G3779 it seemed G1096 good G2107 in G1715 thy G4675 sight. G1715

22 All things G3956 are delivered G3860 to me G3427 of G5259 my G3450 Father: G3962 and G2532 no man G3762 knoweth G1097 who G5101 the Son G5207 is, G2076 but G1508 the Father; G3962 and G2532 who G5101 the Father G3962 is, G2076 but G1508 the Son, G5207 and G2532 he to whom G3739 G1437 the Son G5207 will G1014 reveal G601 him.

23 And G2532 he turned him G4762 unto G4314 his disciples, G3101 and said G2036 privately, G2398 G2596 Blessed G3107 are the eyes G3788 which G3588 see G991 the things that G3739 ye see: G991

24 For G1063 I tell G3004 you, G5213 that G3754 many G4183 prophets G4396 and G2532 kings G935 have desired G2309 to see G1492 those things which G3739 ye G5210 see, G991 and G2532 have G1492 not G3756 seen G1492 them; and G2532 to hear G191 those things which G3739 ye hear, G191 and G2532 have G191 not G3756 heard G191 them.

25 And, G2532 behold, G2400 a certain G5100 lawyer G3544 stood up, G450 and G2532 tempted G1598 him, G846 saying, G3004 Master, G1320 what G5101 shall I do G4160 to inherit G2816 eternal G166 life? G2222

26 G1161 He said G2036 unto G4314 him, G846 What G5101 is written G1125 in G1722 the law? G3551 how G4459 readest thou? G314

27 And G1161 he answering G611 said, G2036 Thou shalt love G25 the Lord G2962 thy G4675 God G2316 with G1537 all G3650 thy G4675 heart, G2588 and G2532 with G1537 all G3650 thy G4675 soul, G5590 and G2532 with G1537 all G3650 thy G4675 strength, G2479 and G2532 with G1537 all G3650 thy G4675 mind; G1271 and G2532 thy G4675 neighbour G4139 as G5613 thyself. G4572

28 And G1161 he said G2036 unto him, G846 Thou hast answered G611 right: G3723 this G5124 do, G4160 and G2532 thou shalt live. G2198

29 But G1161 he, willing G2309 to justify G1344 himself, G1438 said G2036 unto G4314 Jesus, G2424 And G2532 who G5101 is G2076 my G3450 neighbour? G4139

30 And G1161 Jesus G2424 answering G5274 said, G2036 A certain G5100 man G444 went down G2597 from G575 Jerusalem G2419 to G1519 Jericho, G2410 and G2532 fell among G4045 thieves, G3027 which G3739 G2532 stripped G1562 him G846 of his raiment, G1562 and G2532 wounded G4127 G2007 him, and departed, G565 leaving G863 him half dead. G2253 G5177

31 And G1161 by G2596 chance G4795 there came down G2597 a certain G5100 priest G2409 that G1722 G1565 way: G3598 and G2532 when he saw G1492 him, G846 he passed by on the other side. G492

32 And G1161 likewise G3668 G2532 a Levite, G3019 when he was G1096 at G2596 the place, G5117 came G2064 and G2532 looked G1492 on him, and passed by on the other side. G492

33 But G1161 a certain G5100 Samaritan, G4541 as he journeyed, G3593 came G2064 where G2596 he was: G846 and G2532 when he saw G1492 him, G846 he had compassion G4697 on him,

34 And G2532 went G4334 to him, and bound up G2611 his G846 wounds, G5134 pouring in G2022 oil G1637 and G2532 wine, G3631 and G1161 set G1913 him G846 on G1909 his own G2398 beast, G2934 and brought G71 him G846 to G1519 an inn, G3829 and G2532 took care G1959 of him. G846

35 And G2532 on G1909 the morrow G839 when he departed, G1831 he took out G1544 two G1417 pence, G1220 and gave G1325 them to the host, G3830 and G2532 said G2036 unto him, G846 Take care G1959 of him; G846 and G2532 whatsoever G3748 G302 thou spendest more, G4325 when I G3165 come again, G1722 G1880 I G1473 will repay G591 thee. G4671

36 Which G5101 now G3767 of these G5130 three, G5140 thinkest G1380 thou, G4671 was G1096 neighbour G4139 unto him that fell G1706 among G1519 the thieves? G3027

37 And G1161 he said, G2036 He that shewed G4160 mercy G1656 on G3326 him. G846 Then G3767 said G2036 Jesus G2424 unto him, G846 Go, G4198 and G2532 do G4160 thou G4771 likewise. G3668

38 Now G1161 it came to pass, G1096 as G1722 they G846 went, G4198 that G2532 he G846 entered G1525 into G1519 a certain G5100 village: G2968 and G1161 a certain G5100 woman G1135 named G3686 Martha G3136 received G5264 him G846 into G1519 her G846 house. G3624

39 And G2532 she G3592 had G2258 a sister G79 called G2564 Mary, G3137 which G3739 also G2532 sat G3869 at G3844 Jesus' G2424 feet, G4228 and heard G191 his G846 word. G3056

40 But G1161 Martha G3136 was cumbered G4049 about G4012 much G4183 serving, G1248 and G1161 came to him, G2186 and said, G2036 Lord, G2962 dost G3199 thou G4671 not G3756 care G3199 that G3754 my G3450 sister G79 hath left G2641 me G3165 to serve G1247 alone? G3441 bid G2036 her G846 therefore G3767 that G2443 she help G4878 me. G3427

41 And G1161 Jesus G2424 answered G611 and said G2036 unto her, G846 Martha, G3136 Martha, G3136 thou art careful G3309 and G2532 troubled G5182 about G4012 many things: G4183

42 But G1161 one thing G1520 is G2076 needful: G5532 and G1161 Mary G3137 hath chosen G1586 that good G18 part, G3310 which G3748 shall G851 not G3756 be taken away G851 from G575 her. G846


Luke 10:1-42 American Standard (ASV)

1 Now after these things the Lord appointed seventy others, and sent them two and two before his face into every city and place, whither he himself was about to come.

2 And he said unto them, The harvest indeed is plenteous, but the laborers are few: pray ye therefore the Lord of the harvest, that he send forth laborers into his harvest.

3 Go your ways; behold, I send you forth as lambs in the midst of wolves.

4 Carry no purse, no wallet, no shoes; and salute no man on the way.

5 And into whatsoever house ye shall enter, first say, Peace `be' to this house.

6 And if a son of peace be there, your peace shall rest upon him: but if not, it shall turn to you again.

7 And in that same house remain, eating and drinking such things as they give: for the laborer is worthy of his hire. Go not from house to house.

8 And into whatsoever city ye enter, and they receive you, eat such things as are set before you:

9 and heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.

10 But into whatsoever city ye shall enter, and they receive you not, go out into the streets thereof and say,

11 Even the dust from your city, that cleaveth to our feet, we wipe off against you: nevertheless know this, that the kingdom of God is come nigh.

12 I say unto you, it shall be more tolerable in that day for Sodom, than for that city.

13 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which were done in you, they would have repented long ago, sitting in sackcloth and ashes.

14 But it shall be more tolerable for Tyre and Sidon in the judgment, than for you.

15 And thou, Capernaum, shalt thou be exalted unto heaven? thou shalt be brought down unto Hades.

16 He that heareth you heareth me; and he that rejecteth you rejecteth me; and he that rejecteth me rejecteth him that sent me.

17 And the seventy returned with joy, saying, Lord, even the demons are subject unto us in thy name.

18 And he said unto them, I beheld Satan fallen as lightning from heaven.

19 Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy: and nothing shall in any wise hurt you.

20 Nevertheless in this rejoice not, that the spirits are subject unto you; but rejoice that your names are written in heaven.

21 In that same hour he rejoiced in the Holy Spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto babes: yea, Father; for so it was well-pleasing in thy sight.

22 All things have been delivered unto me of my Father: and no one knoweth who the Son is, save the Father; and who the Father is, save the Son, and he to whomsoever the Son willeth to reveal `him'.

23 And turning to the disciples, he said privately, Blessed `are' the eyes which see the things that ye see:

24 for I say unto you, that many prophets and kings desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not.

25 And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life?

26 And he said unto him, What is written in the law? how readest thou?

27 And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.

28 And he said unto him, Thou hast answered right: this do, and thou shalt live.

29 But he, desiring to justify himself, said unto Jesus, And who is my neighbor?

30 Jesus made answer and said, A certain man was going down from Jerusalem to Jericho; and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead.

31 And by chance a certain priest was going down that way: and when he saw him, he passed by on the other side.

32 And in like manner a Levite also, when he came to the place, and saw him, passed by on the other side.

33 But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he was moved with compassion,

34 and came to him, and bound up his wounds, pouring on `them' oil and wine; and he set him on his own beast, and brought him to an inn, and took care of him.

35 And on the morrow he took out two shillings, and gave them to the host, and said, Take care of him; and whatsoever thou spendest more, I, when I come back again, will repay thee.

36 Which of these three, thinkest thou, proved neighbor unto him that fell among the robbers?

37 And he said, He that showed mercy on him. And Jesus said unto him, Go, and do thou likewise.

38 Now as they went on their way, he entered into a certain village: and a certain woman named Martha received him into her house.

39 And she had a sister called Mary, who also sat at the Lord's feet, and heard his word.

40 But Martha was cumbered about much serving; and she came up to him, and said, Lord, dost thou not care that my sister did leave me to serve alone? bid her therefore that she help me.

41 But the Lord answered and said unto her, Martha, Martha, thou art anxious and troubled about many things:

42 but one thing is needful: for Mary hath chosen the good part, which shall not be taken away from her.


Luke 10:1-42 Young's Literal Translation (YLT)

1 And after these things, the Lord did appoint also other seventy, and sent them by twos before his face, to every city and place whither he himself was about to come,

2 then said he unto them, `The harvest indeed `is' abundant, but the workmen few; beseech ye then the Lord of the harvest, that He may put forth workmen to His harvest.

3 `Go away; lo, I send you forth as lambs in the midst of wolves;

4 carry no bag, no scrip, nor sandals; and salute no one on the way;

5 and into whatever house ye do enter, first say, Peace to this house;

6 and if indeed there may be there the son of peace, rest on it shall your peace; and if not so, upon you it shall turn back.

7 `And in that house remain, eating and drinking the things they have, for worthy `is' the workman of his hire; go not from house to house,

8 and into whatever city ye enter, and they may receive you, eat the things set before you,

9 and heal the ailing in it, and say to them, The reign of God hath come nigh to you.

10 `And into whatever city ye do enter, and they may not receive you, having gone forth to its broad places, say,

11 And the dust that hath cleaved to us, from your city, we do wipe off against you, but this know ye, that the reign of God hath come nigh to you;

12 and I say to you, that for Sodom in that day it shall be more tolerable than for that city.

13 `Wo to thee, Chorazin; wo to thee, Bethsaida; for if in Tyre and Sidon had been done the mighty works that were done in you, long ago, sitting in sackcloth and ashes, they had reformed;

14 but for Tyre and Sidon it shall be more tolerable in the judgment than for you.

15 `And thou, Capernaum, which unto the heaven wast exalted, unto hades thou shalt be brought down.

16 `He who is hearing you, doth hear me; and he who is putting you away, doth put me away; and he who is putting me away, doth put away Him who sent me.'

17 And the seventy turned back with joy, saying, `Sir, and the demons are being subjected to us in thy name;'

18 and he said to them, `I was beholding the Adversary, as lightning from the heaven having fallen;

19 lo, I give to you the authority to tread upon serpents and scorpions, and on all the power of the enemy, and nothing by any means shall hurt you;

20 but, in this rejoice not, that the spirits are subjected to you, but rejoice rather that your names were written in the heavens.'

21 In that hour was Jesus glad in the Spirit, and said, `I do confess to thee, Father, Lord of the heaven and of the earth, that Thou didst hide these things from wise men and understanding, and didst reveal them to babes; yes, Father, because so it became good pleasure before Thee.

22 `All things were delivered up to me by my Father, and no one doth know who the Son is, except the Father, and who the Father is, except the Son, and he to whom the Son may wish to reveal `Him'.'

23 And having turned unto the disciples, he said, by themselves, `Happy the eyes that are perceiving what ye perceive;

24 for I say to you, that many prophets and kings did wish to see what ye perceive, and did not see, and to hear what ye hear, and did not hear.'

25 And lo, a certain lawyer stood up, trying him, and saying, `Teacher, what having done, life age-during shall I inherit?'

26 And he said unto him, `In the law what hath been written? how dost thou read?'

27 And he answering said, `Thou shalt love the Lord thy God out of all thy heart, and out of all thy soul, and out of all thy strength, and out of all thy understanding, and thy neighbour as thyself.'

28 And he said to him, `Rightly thou didst answer; this do, and thou shalt live.'

29 And he, willing to declare himself righteous, said unto Jesus, `And who is my neighbour?'

30 and Jesus having taken up `the word', said, `A certain man was going down from Jerusalem to Jericho, and fell among robbers, and having stripped him and inflicted blows, they went away, leaving `him' half dead.

31 `And by a coincidence a certain priest was going down in that way, and having seen him, he passed over on the opposite side;

32 and in like manner also, a Levite, having been about the place, having come and seen, passed over on the opposite side.

33 `But a certain Samaritan, journeying, came along him, and having seen him, he was moved with compassion,

34 and having come near, he bound up his wounds, pouring on oil and wine, and having lifted him up on his own beast, he brought him to an inn, and was careful of him;

35 and on the morrow, going forth, taking out two denaries, he gave to the innkeeper, and said to him, Be careful of him, and whatever thou mayest spend more, I, in my coming again, will give back to thee.

36 `Who, then, of these three, seemeth to thee to have become neighbour of him who fell among the robbers?'

37 and he said, `He who did the kindness with him,' then Jesus said to him, `Be going on, and thou be doing in like manner.'

38 And it came to pass, in their going on, that he entered into a certain village, and a certain woman, by name Martha, did receive him into her house,

39 and she had also a sister, called Mary, who also, having seated herself beside the feet of Jesus, was hearing the word,

40 and Martha was distracted about much serving, and having stood by him, she said, `Sir, dost thou not care that my sister left me alone to serve? say then to her, that she may partake along with me.'

41 And Jesus answering said to her, `Martha, Martha, thou art anxious and disquieted about many things,

42 but of one thing there is need, and Mary the good part did choose, that shall not be taken away from her.'


Luke 10:1-42 Darby English Bible (DARBY)

1 Now after these things the Lord appointed seventy others also, and sent them two and two before his face into every city and place where he himself was about to come.

2 And he said to them, The harvest indeed [is] great, but the workmen few; supplicate therefore the Lord of the harvest that he may send out workmen into his harvest.

3 Go: behold *I* send you forth as lambs in the midst of wolves.

4 Carry neither purse nor scrip nor sandals, and salute no one on the way.

5 And into whatsoever house ye enter, first say, Peace to this house.

6 And if a son of peace be there, your peace shall rest upon it; but if not it shall turn to you again.

7 And in the same house abide, eating and drinking such things as they have; for the workman is worthy of his hire. Remove not from house to house.

8 And into whatsoever city ye may enter and they receive you, eat what is set before you,

9 and heal the sick in it, and say to them, The kingdom of God is come nigh to you.

10 But into whatsoever city ye may have entered and they do not receive you, go out into its streets and say,

11 Even the dust of your city, which cleaves to us on the feet, do we shake off against you; but know this, that the kingdom of God is come nigh.

12 I say to you that it shall be more tolerable for Sodom in that day than for that city.

13 Woe to thee, Chorazin! woe to thee, Bethsaida! for if the works of power which have taken place in you had taken place in Tyre and Sidon, they had long ago repented, sitting in sackcloth and ashes.

14 But it shall be more tolerable for Tyre and Sidon in the judgment than for you.

15 And *thou*, Capernaum, who hast been raised up to heaven, shalt be brought down even to hades.

16 He that hears you hears me; and he that rejects you rejects me; and he that rejects me rejects him that sent me.

17 And the seventy returned with joy, saying, Lord, even the demons are subject to us through thy name.

18 And he said to them, I beheld Satan as lightning falling out of heaven.

19 Behold, I give you the power of treading upon serpents and scorpions and over all the power of the enemy, and nothing shall in anywise injure you.

20 Yet in this rejoice not, that the spirits are subjected to you, but rejoice that your names are written in the heavens.

21 In the same hour Jesus rejoiced in spirit and said, I praise thee, Father, Lord of the heaven and of the earth, that thou hast hid these things from wise and prudent, and hast revealed them to babes: yea, Father, for thus has it been well-pleasing in thy sight.

22 All things have been delivered to me by my Father, and no one knows who the Son is but the Father, and who the Father is but the Son, and he to whomsoever the Son is pleased to reveal [him].

23 And having turned to the disciples privately he said, Blessed are the eyes which see the things that ye see.

24 For I say to you that many prophets and kings have desired to see the things which ye behold, and did not see [them]; and to hear the things which ye hear, and did not hear [them].

25 And behold, a certain lawyer stood up tempting him, and saying, Teacher, having done what, shall I inherit life eternal?

26 And he said to him, What is written in the law? how readest thou?

27 But he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thine understanding; and thy neighbour as thyself.

28 And he said to him, Thou hast answered right: this do and thou shalt live.

29 But he, desirous of justifying himself, said to Jesus, And who is my neighbour?

30 And Jesus replying said, A certain man descended from Jerusalem to Jericho and fell into [the hands of] robbers, who also, having stripped him and inflicted wounds, went away leaving him in a half-dead state.

31 And a certain priest happened to go down that way, and seeing him, passed on on the opposite side;

32 and in like manner also a Levite, being at the spot, came and looked [at him] and passed on on the opposite side.

33 But a certain Samaritan journeying came to him, and seeing [him], was moved with compassion,

34 and came up [to him] and bound up his wounds, pouring in oil and wine; and having put him on his own beast, took him to [the] inn and took care of him.

35 And on the morrow [as he left], taking out two denarii he gave them to the innkeeper, and said to him, Take care of him, and whatsoever thou shalt expend more, *I* will render to thee on my coming back.

36 Which [now] of these three seems to thee to have been neighbour of him who fell into [the hands of] the robbers?

37 And he said, He that shewed him mercy. And Jesus said to him, Go, and do *thou* likewise.

38 And it came to pass as they went that *he* entered into a certain village; and a certain woman, Martha by name, received him into her house.

39 And she had a sister called Mary, who also, having sat down at the feet of Jesus was listening to his word.

40 Now Martha was distracted with much serving, and coming up she said, Lord, dost thou not care that my sister has left me to serve alone? Speak to her therefore that she may help me.

41 But Jesus answering said to her, Martha, Martha, thou art careful and troubled about many things;

42 but there is need of one, and Mary has chosen the good part, the which shall not be taken from her.


Luke 10:1-42 World English Bible (WEB)

1 Now after these things, the Lord also appointed seventy others, and sent them two by two ahead of him{literally, "before his face"} into every city and place, where he was about to come.

2 Then he said to them, "The harvest is indeed plentiful, but the laborers are few. Pray therefore to the Lord of the harvest, that he may send out laborers into his harvest.

3 Go your ways. Behold, I send you out as lambs among wolves.

4 Carry no purse, nor wallet, nor sandals. Greet no one on the way.

5 Into whatever house you enter, first say, 'Peace be to this house.'

6 If a son of peace is there, your peace will rest on him; but if not, it will return to you.

7 Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house.

8 Into whatever city you enter, and they receive you, eat the things that are set before you.

9 Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.'

10 But into whatever city you enter, and they don't receive you, go out into the streets of it and say,

11 'Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.'

12 I tell you, it will be more tolerable in that day for Sodom than for that city.

13 "Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago, sitting in sackcloth and ashes.

14 But it will be more tolerable for Tyre and Sidon in the judgment than for you.

15 You, Capernaum, who are exalted to heaven, will be brought down to Hades.{Hades is the lower realm of the dead, or Hell.}

16 Whoever listens to you listens to me, and whoever rejects you rejects me. Whoever rejects me rejects him who sent me."

17 The seventy returned with joy, saying, "Lord, even the demons are subject to us in your name!"

18 He said to them, "I saw Satan having fallen like lightning from heaven.

19 Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you.

20 Nevertheless, don't rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven."

21 In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight."

22 Turning to the disciples, he said, "All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him."

23 Turning to the disciples, he said privately, "Blessed are the eyes which see the things that you see,

24 for I tell you that many prophets and kings desired to see the things which you see, and didn't see them, and to hear the things which you hear, and didn't hear them."

25 Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life?"

26 He said to him, "What is written in the law? How do you read it?"

27 He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself."

28 He said to him, "You have answered correctly. Do this, and you will live."

29 But he, desiring to justify himself, asked Jesus, "Who is my neighbor?"

30 Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead.

31 By chance a certain priest was going down that way. When he saw him, he passed by on the other side.

32 In the same way a Levite also, when he came to the place, and saw him, passed by on the other side.

33 But a certain Samaritan, as he traveled, came where he was. When he saw him, he was moved with compassion,

34 came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him.

35 On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.'

36 Now which of these three do you think seemed to be a neighbor to him who fell among the robbers?"

37 He said, "He who showed mercy on him." Then Jesus said to him, "Go and do likewise."

38 It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house.

39 She had a sister called Mary, who also sat at Jesus' feet, and heard his word.

40 But Martha was distracted with much serving, and she came up to him, and said, "Lord, don't you care that my sister left me to serve alone? Ask her therefore to help me."

41 Jesus answered her, "Martha, Martha, you are anxious and troubled about many things,

42 but one thing is needed. Mary has chosen the good part, which will not be taken away from her."


Luke 10:1-42 Bible in Basic English (BBE)

1 Now after these things, the Lord made selection of seventy others and sent them before him, two together, into every town and place where he himself was about to come.

2 And he said to them, There is much grain ready to be cut, but not enough workers: so make prayer to the Lord of the grain-fields that he will send workers to get in the grain.

3 Go on your way: see, I send you out like lambs among wolves.

4 Take no bag for money or for food, and no shoes; say no word to any man on the way.

5 And whenever you go into a house, first say, Peace be to this house.

6 And if a son of peace is there, your peace will be with him: but if not, it will come back to you again.

7 And keep in that same house, taking what food and drink they give you: for the worker has a right to his reward. Do not go from house to house.

8 And into whatever town you go, if they take you in, take whatever food is given to you:

9 And make well those in it who are ill and say to them, The kingdom of God is near to you.

10 But if you go into a town where they will not have you, go out into the streets of it and say,

11 Even the dust of your town, which is on our feet, we put off as a witness against you; but be certain of this, that the kingdom of God is near.

12 I say to you, It will be better in that day for Sodom than for that town.

13 A curse is on you, Chorazin! A curse is on you, Beth-saida! For if such works of power had been done in Tyre and Sidon as have been done in you, they would have been turned from their sins, in days gone by, seated in the dust.

14 But it will be better for Tyre and Sidon, in the day of judging, than for you.

15 And you, Capernaum, were you not lifted up to heaven? you will go down to hell.

16 Whoever gives ear to you, gives ear to me; and whoever is against you, is against me; and whoever is against me, is against him who sent me.

17 And the seventy came back with joy, saying, Lord, even the evil spirits are under our power in your name.

18 And he said, I was watching for Satan, falling from heaven like a star.

19 See, I have given you power to put your feet on snakes and evil beasts, and over all the strength of him who is against you: and nothing will do you damage.

20 Do not be glad, however, because you have power over spirits, but because your names are recorded in heaven.

21 In that same hour he was full of joy in the Holy Spirit and said, I give praise to you, O Father, Lord of heaven and earth, because you have kept these things secret from the wise and the men of learning, and have made them clear to little children: for so, O Father, it was pleasing in your eyes.

22 All things have been given to me by my Father: and no one has knowledge of the Son, but only the Father: and of the Father, but only the Son, and he to whom the Son will make it clear.

23 And, turning to the disciples, he said privately, Happy are the eyes which see the things you see:

24 For I say to you that numbers of prophets and kings have had a desire to see the things which you see, and have not seen them, and to have knowledge of the things which have come to your ears, and they had it not.

25 And a certain teacher of the law got up and put him to the test, saying, Master, what have I to do so that I may have eternal life?

26 And he said to him, What does the law say, in your reading of it?

27 And he, answering, said, Have love for the Lord your God with all your heart and with all your soul and with all your strength and with all your mind; and for your neighbour as for yourself.

28 And he said, You have given the right answer: do this and you will have life.

29 But he, desiring to put himself in the right, said to Jesus, And who is my neighbour?

30 And Jesus, answering him, said, A certain man was going down from Jerusalem to Jericho, and he got into the hands of thieves, who took his clothing and gave him cruel blows, and when they went away, he was half dead.

31 And by chance a certain priest was going down that way: and when he saw him, he went by on the other side.

32 And in the same way, a Levite, when he came to the place and saw him, went by on the other side.

33 But a certain man of Samaria, journeying that way, came where he was, and when he saw him, he was moved with pity for him,

34 And came to him and put clean linen round his wounds, with oil and wine; and he put him on his beast and took him to a house and took care of him.

35 And the day after he took two pennies and gave them to the owner of the house and said, Take care of him; and if this money is not enough, when I come again I will give you whatever more is needed.

36 Which of these three men, in your opinion, was neighbour to the man who came into the hands of thieves?

37 And he said, The one who had mercy on him. And Jesus said, Go and do the same.

38 Now, while they were on their way, he came to a certain town; and a woman named Martha took him into her house.

39 And she had a sister, by name Mary, who took her seat at the Lord's feet and gave attention to his words.

40 But Martha had her hands full of the work of the house, and she came to him and said, Lord, is it nothing to you that my sister has let me do all the work? Say to her that she is to give me some help.

41 But the Lord, answering, said to her, Martha, Martha, you are full of care and troubled about such a number of things:

42 Little is needed, or even one thing only: for Mary has taken that good part, which will not be taken away from her.

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Luke 10

Commentary on Luke 10 Matthew Henry Commentary


Chapter 10

In this chapter we have,

  • I. The ample commission which Christ gave to the seventy disciples to preach the gospel, and to confirm it by miracles; and the full instructions he gave them how to manage themselves in the execution of their commissions, and great encouragements therein (v. 1-16).
  • II. The report which the seventy disciples made to their Master of the success of their negotiation, and his discourse thereupon (v. 17-24).
  • III. Christ's discourse with a lawyer concerning the way to heaven, and the instructions Christ gave him by a parable to look upon every one as his neighbour whom he had occasion to show kindness to, or receive kindness from (v. 25-37).
  • IV. Christ's entertainment at Martha's house, the reproof he gave to her for her care about the world, and his commendation of Mary for her care about her soul (v. 38-42).

Luk 10:1-16

We have here the sending forth of seventy disciples, two and two, into divers parts of the country, to preach the gospel, and to work miracles in those places which Christ himself designed to visit, to make way for his entertainment. This is not taken notice of by the other evangelists: but the instructions here given them are much the same with those given to the twelve. Observe,

  • I. Their number: they were seventy. As in the choice of twelve apostles Christ had an eye to the twelve patriarchs, the twelve tribes, and the twelve princes of those tribes, so here he seems to have an eye to the seventy elders of Israel. So many went up with Moses and Aaron to the mount, and saw the glory of the God of Israel (Ex. 24:1, 9), and so many were afterwards chosen to assist Moses in the government, in order to which the Spirit of prophecy came unto them, Num. 11:24, 25. The twelve wells of water and the seventy palm-trees that were at Elim were a figure of the twelve apostles and the seventy disciples, Ex. 15:27. They were seventy elders of the Jews that were employed by Ptolemy king of Egypt in turning the Old Testament into Greek, whose translation is thence called the Septuagint. The great sanhedrim consisted of this number. Now,
    • 1. We are glad to find that Christ had so many followers fit to be sent forth; his labour was not altogether in vain, though he met with much opposition. Note, Christ's interest is a growing interest, and his followers, like Israel in Egypt, though afflicted shall multiply. These seventy, though they did not attend him so closely and constantly as the twelve did, were nevertheless the constant hearers of his doctrine, and witnesses of his miracles, and believed in him. Those three mentioned in the close of the foregoing chapter might have been of these seventy, if they would have applied themselves in good earnest to their business. These seventy are those of whom Peter speaks as "the men who companied with us all the time that the Lord Jesus went in and out among us,' and were part of the one hundred and twenty there spoken of, Acts 1:15, 21. Many of those that were the companions of the apostles, whom we read of in the Acts and the Epistles, we may suppose, were of these seventy disciples.
    • 2. We are glad to find there was work for so many ministers, hearers for so many preachers: thus the grain of mustard-seed began to grow, and the savour of the leaven to diffuse itself in the meal, in order to the leavening of the whole.
  • II. Their work and business: He sent them two and two, that they might strengthen and encourage one another. If one fall, the other will help to raise him up. He sent them, not to all the cities of Israel, as he did the twelve, but only to every city and place whither he himself would come (v. 1), as his harbingers; and we must suppose, though it is not recorded, that Christ soon after went to all those places whither he now sent them, though he could stay but a little while in a place. Two things they were ordered to do, the same that Christ did wherever he came:-
    • 1. They must heal the sick (v. 9), heal them in the name of Jesus, which would make people long to see this Jesus, and ready to entertain him whose name was so powerful.
    • 2. They must publish the approach of the kingdom of God, its approach to them: "Tell them this, The kingdom of God is come nigh to you, and you now stand fair for an admission into it, if you will but look about you. Now is the day of your visitation, know and understand it.' It is good to be made sensible of our advantages and opportunities, that we may lay hold of them. When the kingdom of God comes nigh us, it concerns us to go forth to meet it.
  • III. The instructions he gives them.
    • 1. They must set out with prayer (v. 2); and, in prayer,
      • (1.) They must be duly affected with the necessities of the souls of men, which called for their help. They must look about, and see how great the harvest was, what abundance of people there were that wanted to have the gospel preached to them and were willing to receive it, nay, that had at this time their expectations raised of the coming of the Messiah and of his kingdom. There was corn ready to shed and be lost for want of hands to gather it in. Note, Ministers should apply themselves to their work under a deep concern for precious souls, looking upon them as the riches of this world, which ought to be secured for Christ. They must likewise be concerned that the labourers were so few. The Jewish teachers were indeed many, but they were not labourers; they did not gather in souls to God's kingdom, but to their own interest and party. Note, Those that are good ministers themselves wish that there were more good ministers, for there is work for more. It is common for tradesmen not to care how few there are of their own trade; but Christ would have the labourers in his vineyard reckon it a matter of complaint when the labourers are few.
      • (2.) They must earnestly desire to receive their mission from God, that he would send them forth as labourers into his harvest who is the Lord of the harvest, and that he would send others forth; for, if God send them forth, they may hope he will go along with them and give them success. Let them therefore say, as the prophet (Isa. 6:8), Here I am, send me. It is desirable to receive our commission from God, and then we may go on boldly.
    • 2. They must set out with an expectation of trouble and persecution: "Behold, I send you forth as lambs among wolves; but go your ways, and resolve to make the best of it. Your enemies will be as wolves, bloody and cruel, and ready to pull you to pieces; in their threatenings and revilings, they will be as howling wolves to terrify you; in their persecutions of you, they will be as ravening wolves to tear you. But you must be as lambs, peaceable and patient, though made an easy prey of.' It would have been very hard thus to be sent forth as sheep among wolves, if he had not endued them with his spirit and courage.
    • 3. They must not encumber themselves with a load of provisions, as if they were going a long voyage, but depend upon God and their friends to provide what was convenient for them: "Carry neither a purse for money, nor a scrip or knapsack for clothes or victuals, nor new shoes (as before to the twelve, ch. 9:3); and salute no man by the way.' This command Elisha gave to his servant, when he sent him to see the Shunamite's dead child, 2 Ki. 4:29. Not that Christ would have his ministers to be rude, morose, and unmannerly; but,
      • (1.) They must go as men in haste, that had their particular places assigned them, where they must deliver their message, and in their way directly to those places must not hinder or retard themselves with needless ceremonies or compliments.
      • (2.) They must go as men of business, business that relates to another world, which they must be intent in, and intent upon, and therefore must not entangle themselves with conversation about secular affairs. Minister verbi est; hoc age-You are a minister of the word; attend to your office.
      • (3.) They must go as serious men, and men in sorrow. It was the custom of mourners, during the first seven days of their mourning, not to salute any, Job 2:13. Christ was a man of sorrows and acquainted with grief; and it was fit that by this and other signs his messengers should resemble him, and likewise show themselves affected with the calamities of mankind which they came to relieve, and touched with a feeling of them.
    • 4. They must show, not only their goodwill, but God's good-will, to all to whom they came, and leave the issue and success to him that knows the heart, v. 5, 6.
      • (1.) The charge given them was, Whatsoever house they entered into, they must say, Peace be to this house. Here,
        • [1.] They are supposed to enter into private houses; for, being not admitted into the synagogues, they were forced to preach where they could have liberty. And, as their public preaching was driven into houses, so thither they carried it. Like their Master, wherever they visited, they preached from house to house, Acts 5:42; 20:20. Christ's church was at first very much a church in the house.
        • [2.] They are instructed to say, "Peace be to this house, to all under this roof, to this family, and to all that belong to it.' Peace be to you was the common form of salutation among the Jews. They must not use it in formality, according to custom, to those they met on the way, because they must use it with solemnity to those whose houses they entered into: "Salute no man by the way in compliment, but to those into whose house ye enter, say, Peace be to you, with seriousness and in reality; for this is intended to be more than a compliment.' Christ's ministers go into all the world, to say, in Christ's name, Peace be to you.
          • First, We are to propose peace to all, to preach peace by Jesus Christ, to proclaim the gospel of peace, the covenant of peace, peace on earth, and to invite the children of men to come and take the benefit of it.
          • Secondly, We are to pray for peace to all. We must earnestly desire the salvation of the souls of those we preach to, and offer up those desires to God in prayer; and it may be well to let them know that we do thus pray for them, and bless them in the name of the Lord.
      • (2.) The success was to be different, according to the different dispositions of those whom they preached to and prayed for. According as the inhabitants were sons of peace or not, so their peace should or should not rest upon the house. Recipitur ad modum recipientis-The quality of the receiver determines the nature of the reception.
        • [1.] "You will meet with some that are the sons of peace, that by the operations of divine grace, pursuant to the designations of the divine counsel, are ready to admit the word of the gospel in the light and love of it, and have their hearts made as soft wax to receive the impressions of it. Those are qualified to receive the comforts of the gospel in whom there is a good work of grace wrought. And, as to those, your peace shall find them out and rest upon them; your prayers for them shall be heard, the promises of the gospel shall be confirmed to them, the privileges of it conferred on them, and the fruit of both shall remain and continue with them-a good part that shall not be taken away.'
        • [2.] "You will meet with others that are no ways disposed to hear or heed your message, whole houses that have not one son of peace in them.' Now it is certain that our peace shall not come upon them, they have no part nor lot in the matter; the blessing that rests upon the sons of peace shall never come upon the sons of Belial, nor can any expect the blessings of the covenant that will not come under the bonds of it. But it shall return to us again; that is, we shall have the comfort of having done our duty to God and discharged our trust. Our prayers like David's shall return into our own bosom (Ps. 35:13) and we shall have commission to go on in the work. Our peace shall return to us again, not only to be enjoyed by ourselves, but to be communicated to others, to the next we meet with, them that are sons of peace.
    • 5. They must receive the kindnesses of those that should entertain them and bid them welcome, v. 7, 8. "Those that receive the gospel will receive you that preach it, and give you entertainment; you must not think to raise estates, but you may depend upon a subsistence; and,'
      • (1.) "Be not shy; do not suspect our welcome, nor be afraid of being troublesome, but eat and drink heartily such things as they give; for, whatever kindness they show you, it is but a small return for the kindness you do them in bringing the glad tidings of peace. You will deserve it, for the labourer is worthy of his hire, the labourer in the work of the ministry is so, if he be indeed a labourer; and it is not an act of charity, but of justice, in those who are taught in the word to communicate to those that teach them'
      • (2.) "Be not nice and curious in your diet: Eat and drink such things as they give (v. 7), such things as are set before you, v. 8. Be thankful for plain food, and do not find fault, though it be not dressed according to art.' It ill becomes Christ's disciples to be desirous of dainties. As he has not tied them up to the Pharisees' superstitious fasts, so he has not allowed the luxurious feasts of the Epicureans. Probably, Christ here refers to the traditions of the elders about their meat which were so many that those who observed them were extremely critical, you could hardly set a dish of meat before them, but there was some scruple or other concerning it; but Christ would not have them to regard those things, but eat what was given them, asking no question for conscience' sake.
    • 6. They must denounce the judgments of God against those who should reject them and their message: "If you enter into a city, and they do not receive you, if there be none there disposed to hearken to your doctrine, leave them, v. 10. If they will not give you welcome into their houses, do you give them warning in their streets.' He orders them to (ch. 9:5) do as he had ordered the apostles to do: "Say to them, not with rage, or scorn, or resentment, but with compassion to their poor perishing souls, and a holy dread of the ruin which they are bringing upon themselves, Even the dust of your city, which cleaveth on us, we do wipe off against you, v. 11. From them do not receive any kindnesses at all, be not beholden to them. It cost that prophet of the Lord dear who accepted a meal's meat with a prophet in Bethel, 1 Ki. 13:21, 22. Tell them that you will not carry with you the dust of their city; let them take it to themselves, for dust they are.' It shall be a witness for Christ's messengers that they had been there according to their Master's order; tender and refusal were a discharge of their trust. But it shall be a witness against the recusants that they would not give Christ's messengers any entertainment, no, not so much as water to wash their feet with, but they were forced to wipe off the dust. "But tell them plainly, and bid them be sure of it, The kingdom of God is come nigh to you. Here is a fair offer made you; if you have not the benefit of it, it is your own fault. The gospel is brought to your doors; if you shut your doors against it, your blood is upon your own head. Now that the kingdom of God is come nigh to you, if you will not come up to it, and come into it, your sin will be inexcusable, and your condemnation intolerable.' Note, The fairer offers we have of grace and life by Christ, the more we shall have to answer for another day, if we slight these offers: It shall be more tolerable for Sodom than for that city, v. 12. The Sodomites indeed rejected the warning given them by Lot; but rejecting the gospel is a more heinous crime, and will be punished accordingly in that day. He means the day of judgment (v. 14), but calls it, by way of emphasis, that day, because it is the last and great day, the day when we must account for all the days of time, and have our state determined for the days of eternity.
      Upon this occasion, the evangelist repeats,
      • (1.) The particular doom of those cities wherein most of Christ's mighty works were done, which we had, Mt. 11:20, etc. Chorazin, Bethsaida, and Capernaum, all bordering upon the sea of Galilee, where Christ was most conversant, are the places here mentioned.
        • [1.] They enjoyed greater privileges. Christ's mighty works were done in them, and they were all gracious works, works of mercy. They were hereby exalted to heaven, not only dignified and honoured, but put into a fair way of being happy; they were brought as near heaven as external means could bring them.
        • [2.] God's design in favouring them thus was to bring them to repentance and reformation of life, to sit in sackcloth and ashes, both in humiliation for the sins they had committed, and in humility and a meek subjection to God's government.
        • [3.] Their frustrating this design, and their receiving the grace of God therein in vain. It is implied that they repented not; they were not wrought upon by all the miracles of Christ to think the better of him, or the worse of sin; they did not bring forth fruits agreeable to the advantages they enjoyed.
        • [4.] There was reason to think, morally speaking, that, if Christ had gone to Tyre and Sidon, Gentile cities, and had preached the same doctrine to them and wrought the same miracles among them that he did in these cities of Israel, they would have repented long ago, so speedy would their repentance have been, and that in sackcloth and ashes, so deep would it have been. Now to understand the wisdom of God, in giving the means of grace to those who would not improve them, and denying them to those that would, we must wait for the great day of discovery.
        • [5.] The doom of those who thus receive the grace of God in vain will be very fearful. They that were thus exalted, not making use of their elevation, will be thrust down to hell, thrust down with disgrace and dishonour. They will thrust in to get into heaven, in the crowd of professors, but in vain; they shall be thrust down, to their everlasting grief and disappointment, into the lowest hell, and hell will be hell indeed to them.
        • [6.] In the day of judgment Tyre and Sidon will fare better, and it will be more tolerable for them than for these cities.
      • (2.) The general rule which Christ would go by, as to those to whom he sent his ministers: He will reckon himself treated according as they treated his ministers, v. 16. What is done to the ambassador is done, as it were, to the prince that sends him.
        • [1.] "He that hearest you, and regardeth what you say, heareth me, and herein doeth me honour. But,'
        • [2.] "He that despiseth you doth in effect despise me, and shall be reckoned with as having put an affront upon me; nay, he despiseth him that sent me.' Note, Those who contemn the Christian religion do in effect put a slight upon natural religion, which it is perfective of. And they who despise the faithful ministers of Christ, who, though they do not hate and persecute them, yet think meanly of them, look scornfully upon them, and turn their backs upon their ministry, will be reckoned with as despisers of God and Christ.

Luk 10:17-24

Christ sent forth the seventy disciples as he was going up to Jerusalem to the feast of tabernacles, when he went up, not openly, but as it were in secret (Jn. 7:10), having sent abroad so great a part of his ordinary retinue; and Dr. Lightfoot thinks it was before his return from that feast, and while he was yet at Jerusalem, or Bethany, which was hard by (for there he was, v. 38), that they, or at least some of them, returned to him. Now here we are told,

  • I. What account they gave him of the success of their expedition: They returned again with joy (v. 17); not complaining of the fatigue of their journeys, nor of the opposition and discouragement they met with, but rejoicing in their success, especially in casting out unclean spirits: Lord, even the devils are subject unto us through thy name. Though only the healing of the sick was mentioned in their commission (v. 19), yet no doubt the casting out of devils was included, and in this they had wonderful success.
    • 1. They give Christ the glory of this: It is through thy name. Note, all our victories over Satan are obtained by power derived from Jesus Christ. We must in his name enter the lists with our spiritual enemies, and, whatever advantages we gain, he must have all the praise; if the work be done in his name, the honour is due to his name.
    • 2. They entertain themselves with the comfort of it; they speak of it with an air of exultation: Even the devils, those potent enemies, are subject to us. Note, the saints have no greater joy or satisfaction in any of their triumphs than in those over Satan. If devils are subject to us, what can stand before us?
  • II. What acceptance they found with him, and how he received this account.
    • 1. He confirmed what they said, as agreeing with his own observation (v. 18): "My heart and eye went along with you; I took notice of the success you had, and I saw Satan fall as lightning from heaven.' Note, Satan and his kingdom fell before the preaching of the gospel. "I see how it is,' saith Christ, "as you get ground the devil loseth ground.' He falls as lightning falls from heaven, so suddenly, so irrecoverably, so visibly, that all may perceive it, and say, "See how Satan's kingdom totters, see how it tumbles.' They triumphed in casting devils out of the bodies of people; but Christ sees and rejoices in the fall of the devil from the interest he has in the souls of men, which is called his power in high places, Eph. 6:12. He foresees this to be but an earnest of what should now be shortly done and was already begun-the destroying of Satan's kingdom in the world by the extirpating of idolatry and the turning of the nations to the faith of Christ. Satan falls from heaven when he falls from the throne in men's hearts, Acts 26:18. And Christ foresaw that the preaching of the gospel, which would fly like lightning through the world, would wherever it went pull down Satan's kingdom. Now is the prince of this world cast out. Some have given another sense of this, as looking back to the fall of the angels, and designed for a caution to these disciples, lest their success should puff them up with pride: "I saw angels turned into devils by pride: that was the sin for which Satan was cast down from heaven, where he had been an angel of light I saw it, and give you an intimation of it lest you, being lifted up with pride should fall into that condemnation of the devil, who fell by pride,' 1 Tim. 3:6.
    • 2. He repeated, ratified, and enlarged their commission: Behold I give you power to tread on serpents, v. 19. Note, To him that hath, and useth well what he hath, more shall be given. They had employed their power vigorously against Satan, and now Christ entrusts them with greater power.
      • (1.) An offensive power, power to tread on serpents and scorpions, devils and malignant spirits, the old serpent: "You shall bruise their heads in my name,' according to the first promise, Gen. 3:15. Come, set your feet on the necks of these enemies; you shall tread upon these lions and adders wherever you meet with them; you shall trample them under foot, Ps. 91:13. You shall tread upon all the power of the enemy, and the kingdom of the Messiah shall be every where set up upon the ruins of the devil's kingdom. As the devils have now been subject to you, so they shall still be.
      • (2.) A defensive power: "Nothing shall by any means hurt you; not serpents nor scorpions, if you should be chastised with them or thrown into prisons and dungeons among them; you shall be unhurt by the most venomous creatures,' as St. Paul was (Acts 28:5), and as is promised in Mk. 16:18. "If wicked men be as serpents to you, and you dwell among those scorpions (as Eze. 2:6), you may despise their rage, and tread upon it; it need not disturb you, for they have no power against you but what is given them from above; they may hiss, but they cannot hurt.' You may play upon the hole of the asp, for death itself shall not hurt nor destroy, Isa. 11:8, 9; 25:8.
    • 3. He directed them to turn their joy into the right channel (v. 20): "Notwithstanding in this rejoice not, that the spirits are subject unto you, that they have been so, and shall be still so. Do not rejoice in this merely as it is your honour, and a confirmation of your mission, and as it sets you a degree above other good people; do not rejoice in this only, or in this chiefly, but rather rejoice because your names are written in heaven, because you are chosen of God to eternal life, and are the children of God through faith.' Christ, who knew the counsels of God, could tell them that their names were written in heaven, for it is the Lamb's book of life that they are written in. All believers are through grace, entitled to the inheritance of sons, and have received the adoption of sons, and the Spirit of adoption, which is the earnest of that inheritance and so are enrolled among his family; now this is matter of joy, greater joy than casting out devils. Note, Power to become the children of God is to be valued more than a power to work miracles; for we read of those who did in Christ's name cast out devils, as Judas did, and yet will be disowned by Christ in the great day. But they whose names are written in heaven shall never perish; they are Christ's sheep, to whom he will give eternal life. Saving graces are more to be rejoiced in than spiritual gifts; holy love is a more excellent way than speaking with tongues.
    • 4. He offered up a solemn thanksgiving to his Father, for employing such mean people as his disciples were in such high and honourable service, v. 21, 22. This we had before (Mt. 11:25-27), only here it is prefixed that in that hour Jesus rejoiced. It was fit that particular notice should be taken of that hour, because there were so few such, for he was a man of sorrows. In that hour in which he saw Satan fall, and heard of the good success of his ministers, in that hour he rejoiced. Note, Nothing rejoices the heart of the Lord Jesus so much as the progress of the gospel, and its getting ground of Satan, by the conversion of souls to Christ. Christ's joy was a solid substantial joy, an inward joy: he rejoiced in spirit; but his joy, like deep waters, made no noise; it was a joy that a stranger did not intermeddle with. Before he applied himself to thank his Father, he stirred up himself to rejoice; for, as thankful praise is the genuine language of holy joy, so holy joy is the root and spring of thankful praise. Two things he gives thanks for:-
      • (1.) For what was revealed by the Father through the Son: I thank thee, O Father, Lord of heaven and earth, v. 21. In all our adorations of God, we must have an eye to him, both as the Maker of heaven and earth and as the Father of our Lord Jesus Christ, and in him our Father. Now that which he gives thanks for is,
        • [1.] That the counsels of God concerning man's reconciliation to himself were revealed to some of the children of men, who might be fit also to teach others, and it is God that by his Son has spoken these things to us and by his Spirit has revealed them in us; he has revealed that which had been kept secret from the beginning of the world.
        • [2.] That they were revealed to babes, to those who were of mean parts and capacities, whose extraction and education had nothing in them promising, who were but children in understanding, till God by his Spirit elevated their faculties, and furnished them with this knowledge, and an ability to communicate it. We have reason to thank God, not so much for the honour he has hereby put upon babes, as for the honour he has hereby done himself in perfecting strength out of weakness.
        • [3.] That, at the same time when he revealed them unto babes, he hid them from the wise and prudent, the Gentile philosophers, the Jewish rabbin. He did not reveal the things of the gospel to them, nor employ them in preaching up his kingdom. Thanks be to God that the apostles were not fetched from their schools; for,
          • First, they would have been apt to mingle their notions with the doctrine of Christ, which would have corrupted it, as afterwards it proved. For Christianity was much corrupted by the Platonic philosophy in the first ages of it, by the Peripatetic in its latter ages, and by the Judaizing teachers at the first planting of it.
          • Secondly, If rabbin and philosophers had been made apostles, the success of the gospel would have been ascribed to their learning and wit and the force of their reasonings and eloquence; and therefore they must not be employed, lest they should have taken too much to themselves, and others should have attributed too much to them. They were passed by for the same reason that Gideon's army was reduced: The people are yet too many, Judges 7:4. Paul indeed was bred a scholar among the wise and prudent; but he became a babe when he became an apostle, and laid aside the enticing words of man's wisdom, forgot them all, and made neither show nor use of any other knowledge than that of Christ and him crucified, 1 Co. 2:2, 4.
        • [4.] That God herein acted by way of sovereignty: Even so, Father, for so it seemed good in thy sight. If God gives his grace and the knowledge of his son to some that are less likely, and does not give it to others whom we should think better able to deliver it with advantage, this must satisfy: so it pleases God, whose thoughts are infinitely above ours. He chooses to entrust the dispensing of his gospel in the hands of those who with a divine energy will give it the setting on, rather than in theirs who with human art will give it the setting off.
      • (2.) For what was secret between the Father and the Son, v. 22.
        • [1.] The vast confidence that the Father puts in the Son: All things are delivered to me of my Father, all wisdom and knowledge, all power and authority, all the grace and comfort which are intended for the chosen remnant; it is all delivered into the hands of the Lord Jesus; in him all fulness must dwell, and from him it must be derived: he is the great trustee that manages all the concerns of God's kingdom.
        • [2.] The good understanding that there is between the Father and the Son, and their mutual consciousness, such as no creature can be admitted to: No man knows who the Son is, nor what his mind is, but the Father, who possessed him in the beginning of his ways, before his works of old (Prov. 8:22), nor who the Father is, and what his counsels are, but the Son, who lay in his bosom from eternity, was by him as one brought up with him, and was daily his delight (Prov. 8:30), and he to whom the Son by the Spirit will reveal him. The gospel is the revelation of Jesus Christ, to him we owe all the discoveries made to us of the will of God for our salvation; and here he speaks of being entrusted with it as that which was a great pleasure to himself and for which he was very thankful to his Father.
    • 5. He told his disciples how well it was for them that they had these things revealed to them, v. 23, 24. Having addressed himself to his Father, he turned to his disciples, designing to make them sensible how much it was for their happiness, as well as for the glory and honour of God, that they knew the mysteries of the kingdom and were employed to lead others into the knowledge of them, considering,
      • (1.) What a step it is towards something better. Though the bare knowledge of these things is not saving, yet it puts us in the way of salvation: Blessed are the eyes which see the things which we see. God therein blesseth them, and, if it be not their own fault it will be an eternal blessedness to them.
      • (2.) What a step it is above those that went before them, even the greatest saints, and those that were most the favourites of Heaven: "Many prophets and righteous men' (so it is in Mt. 13:17), many prophets and kings (so it is here), "have desired to see and hear those things which you are daily and intimately conversant with, and have not seen and heard them.' The honour and happiness of the New-Testament saints far exceed those even of the prophets and kings of the Old Testament, though they also were highly favoured. The general ideas which the Old-Testament saints had, according to the intimations given them, of the graces and glories of the Messiah's kingdom, made them wish a thousand times that their lot had been reserved for those blessed days, and that they might see the substance of those things of which they had faint shadows. Note, The consideration of the great advantages which we have in the New-Testament light, above what they had who lived in Old-Testament times, should awaken our diligence in the improvement of it; for, if it do not, it will aggravate our condemnation for the non-improvement of it.

Luk 10:25-37

We have here Christ's discourse with a lawyer about some points of conscience, which we are all concerned to be rightly informed in and are so here from Christ though the questions were proposed with no good intention.

  • I. We are concerned to know what that good is which we should do in this life, in order to our attaining eternal life. A question to this purport was proposed to our Saviour by a certain lawyer, or scribe, only with a design to try him, not with a desire to be instructed by him, v. 25. The lawyer stood up, and asked him, Master, what shall I do to inherit eternal life? If Christ had any thing peculiar to prescribe, by this question he would get it out of him, and perhaps expose him for it; if not, he would expose his doctrine as needless, since it would give no other direction for obtaining happiness than what they had already received; or, perhaps, he had no malicious design against Christ, as some of the scribes had, only he was willing to have a little talk with him, just as people go to church to hear what the minister will say. This was a good question: What shall I do to inherit eternal life? But it lost all its goodness when it was proposed with an ill design, or a very mean one. Note, It is not enough to speak of the things of God, and to enquire about them, but we must do it with a suitable concern. If we speak of eternal life, and the way to it, in a careless manner, merely as matter of discourse, especially as matter of dispute, we do but take the name of God in vain, as the lawyer here did. Now this question being started, observe,
    • 1. How Christ turned him over to the divine law, and bade him follow the direction of that. Though he knew the thoughts and intents of his heart, he did not answer him according to the folly of that, but according to the wisdom and goodness of the question he asked. He answered him with a question: What is written in the law? How readest thou? v. 26. He came to catechize Christ, and to know him; but Christ will catechize him, and make him know himself. He talks to him as a lawyer, as one conversant in the law: the studies of his profession would inform him; let him practise according to his knowledge, and he should not come short of eternal life. Note, It will be of great use to us, in our way to heaven, to consider what is written in the law, and what we read there. We must have recourse to our bibles, to the law, as it is now in the hand of Christ and walk in the way that is shown us there. It is a great mercy that we have the law written, that we have it thereby reduced to certainty, and that thereby it is capable of spreading the further, and lasting the longer. Having it written, it is our duty to read it, to read it with understanding, and to treasure up what we read, so that when there is occasion, we may be able to tell what is written in the law, and how we read. To this we must appeal; by this we must try doctrines and end disputes; this must be our oracle, our touchstone, our rule, our guide. What is written in the law? How do we read? if there be light in us, it will have regard to this light.
    • 2. What a good account he gave of the law, of the principal commandments of the law, to the observance of which we must bind ourselves if we would inherit eternal life. He did not, like a Pharisee, refer himself to the tradition of the elders, but, like a good textuary, fastened upon the two first and great commandments of the law, as those which he thought must be most strictly observed in order to the obtaining of eternal life, and which included all the rest, v. 27.
      • (1.) We must love God with all our hearts, must look upon him as the best of beings, in himself most amiable, and infinitely perfect and excellent; as one whom we lie under the greatest obligations to, both in gratitude and interest. We must prize him, and value ourselves by our elation to him; must please ourselves in him, and devote ourselves entirely to him. Our love to him must be sincere, hearty, and fervent; it must be a superlative love, a love that is as strong as death, but an intelligent love, and such as we can give a good account of the grounds and reasons of. It must be an entire love; he must have our whole souls, and must be served with all that is within us. We must love nothing besides him, but what we love for him and in subordination to him.
      • (2.) We must love our neighbours as ourselves, which we shall easily do, if we, as we ought to do, love God better than ourselves. We must wish well to all and ill to none; must do all the good we can in the world and no hurt, and must fix it as a rule to ourselves to do to others as we would they should do to us; and this is to love our neighbour as ourselves.
    • 3. Christ's approbation of what he said, v. 28. Though he came to tempt him, yet what he said that was good Christ commended: Thou hast answered right. Christ himself fastened upon these as the two great commandments of the law (Mt. 22:37): both sides agreed in this. Those who do well shall have praise of the same, and so should those have that speak well. So far is right; but he hardest part of this work yet remains: "This do, and thou shalt live; thou shalt inherit eternal life.'
    • 4. His care to avoid the conviction which was now ready to fasten upon him. When Christ said, This do, and thou shalt live, he began to be aware that Christ intended to draw from him an acknowledgment that he had not done this, and therefore an enquiry what he should do, which way he should look, to get his sins pardoned; an acknowledgment also that he could not do this perfectly for the future by any strength of his own, and therefore an enquiry which way he might fetch in strength to enable him to do it: but he was willing to justify himself, and therefore cared not for carrying on that discourse, but saith, in effect, as another did (Mt. 19:20), All these things have I kept from my youth up. Note, Many ask good questions with a design rather to justify themselves than to inform themselves, rather proudly to show what is good in them than humbly to see what is bad in them.
  • II. We are concerned to know who is our neighbour, whom by the second great commandment we are obliged to love. This is another of this lawyer's queries, which he started only that he might drop the former, lest Christ should have forced him, in the prosecution of it, to condemn himself, when he was resolved to justify himself. As to loving God, he was willing to say no more of it; but, as to his neighbour, he was sure that there he had come up to the rule, for he had always been very kind and respectful to all about him. Now observe,
    • 1. What was the corrupt notion of the Jewish teachers in this matter. Dr. Lightfoot quotes their own words to this purport: "Where he saith, Thou shalt love thy neighbour, he excepts all Gentiles, for they are not our neighbours, but those only that are of our own nation and religion.' They would not put an Israelite to death for killing a Gentile, for he was not his neighbour: they indeed say that they ought not to kill a Gentile whom they were not at war with; but, if they saw a Gentile in danger of death, they thought themselves under no obligation to help to save his life. Such wicked inferences did they draw from that holy covenant of peculiarity by which God had distinguished them, and by abusing it thus they had forfeited it; God justly took the forfeiture, and transferred covenant-favours to the Gentile world, to whom they brutishly denied common favours.
    • 2. How Christ corrected this inhuman notion, and showed, by a parable, that whomsoever we have need to receive kindness from, and find ready to show us the kindness we need, we cannot but look upon as our neighbour; and therefore ought to look upon all those as such who need our kindness, and to show them kindness accordingly, though they be not of our own nation and religion. Now observe,
      • (1.) The parable itself, which represents to us a poor Jew in distressed circumstances, succoured and relieved by a good Samaritan. Let us see here,
        • [1.] How he was abused by his enemies. The honest man was traveling peaceably upon his lawful business in the road, and it was a great road that led from Jerusalem to Jericho, v. 30. The mentioning of those places intimates that it was matter of fact, and not a parable; probably it happened lately, just as it is here related. The occurrences of Providence would yield us many good instructions, if we would carefully observe and improve them, and would be equivalent to parables framed on purpose for instruction, and be more affecting. This poor man fell among thieves. Whether they were Arabians, plunderers, that lived by spoil, or some profligate wretches of his own nation, or some of the Roman soldiers, who, notwithstanding the strict discipline of their army, did this villany, does not appear; but they were very barbarous; they not only took his money, but stripped him of his clothes, and, that he might not be able to pursue them, or only to gratify a cruel disposition (for otherwise what profit was there in his blood?) they wounded him, and left him half dead, ready to die of his wounds. We may here conceive a just indignation at highwaymen, that have divested themselves of all humanity, and are as natural brute beasts, beasts of prey, made to be taken and destroyed; and at the same time we cannot but think with compassion on those that fall into the hands of such wicked and unreasonable men, and be ready, when it is in our power, to help them. What reason have we to thank God for our preservation from perils by robbers!
        • [2.] How he was slighted by those who should have been his friends, who were not only men of his own nation and religion, but one a priest and the other a Levite, men of a public character and station; nay, they were men of professed sanctity, whose offices obliged them to tenderness and compassion (Heb. 5:2), who ought to have taught others their duty in such a case as this, which was to deliver them that were drawn unto death; yet they would not themselves do it. Dr. Lightfoot tells us that many of the courses of the priests had their residence in Jericho, and thence came up to Jerusalem, when it was their turn to officiate there, and so back again, which occasioned abundance of passing and repassing of priests that way, and Levites their attendants. They came this way, and saw the poor wounded man. It is probable that they heard his groans, and could not but perceive that if he were not helped he must quickly perish. The Levite not only saw him, but came and looked on him v. 32. But they passed by on the other side; when they saw his case, they got as far off him as ever they could, as if they would have had a pretence to say, Behold, we knew it not. It is sad when those who should be examples of charity are prodigies of cruelty, and when those who should by displaying the mercies of God, open the bowels of compassion in others, shut up their own.
        • [3.] How he was succoured and relieved by a stranger, a certain Samaritan, of that nation which of all others the Jews most despised and detested and would have no dealings with. This man had some humanity in him, v. 33. The priest had his heart hardened against one of his own people, but the Samaritan had his opened towards one of another people. When he saw him he had compassion on him, and never took into consideration what country he was of. Though he was a Jew, he was a man, and a man in misery, and the Samaritan has learned to honour all men; he knows not how soon this poor man's case may be his own, and therefore pities him, as he himself would desire and expect to be pitied in the like case. That such great love should be found in a Samaritan was perhaps thought as wonderful as that great faith which Christ admired in a Roman, and in a woman of Canaan; but really it was not so, for pity is the work of a man, but faith is the work of divine grace. The compassion of this Samaritan was not an idle compassion; he did not think it enough to say, "Be healed, be helped' (Jam. 2:16); but, when he drew out his soul, he reached forth his hand also to this poor needy creature, Isa. 58:7, 10; Prov. 31:20. See how friendly this good Samaritan was.
          • First, He went to the poor man, whom the priest and Levite kept at a distance from; he enquired, no doubt, how he came into this deplorable condition, and condoled with him.
          • Secondly, He did the surgeon's part, for want of a better. He bound up his wounds, making use of his own linen, it is likely, for that purpose; and poured in oil and wine, which perhaps he had with him; wine to wash the wound, and oil to mollify it, and close it up. He did all he could to ease the pain, and prevent the peril, of his wounds, as one whose heart bled with him.
          • Thirdly, He set him on his own beast, and went on foot himself, and brought him to an inn. A great mercy it is to have inns upon the road, where we may be furnished for our money with all the conveniences for food and rest. Perhaps the Samaritan, if he had not met with this hindrance, would have got that night to his journey's end; but, in compassion to that poor man, he takes up short at an inn. Some think that the priest and Levite pretended they could not stay to help the poor man, because they were in haste to go and attend the temple-service at Jerusalem. We suppose the Samaritan went upon business; but he understood that both his own business and God's sacrifice too must give place to such an act of mercy as this.
          • Fourthly, He took care of him in the inn, got him to bed, had food for him that was proper, and due attendance, and, it may be, prayed with him. Nay,
          • Fifthly, As if he had been his own child, or one he was obliged to look after, when he left him next morning, he left money with the landlord, to be laid out for his use, and passed his word for what he should spend more. Twopence of their money was about fifteen pence of ours, which, according to the rate of things then, would go a great way; however, here it was an earnest of satisfaction to the full of all demands. All this was kind and generous, and as much as one could have expected from a friend or a brother; and yet here it is done by a stranger and foreigner.
        Now this parable is applicable to another purpose than that for which it was intended; and does excellently set forth the kindness and love of God our Saviour towards sinful miserable man. We were like this poor distressed traveller. Satan, our enemy, had robbed us, stripped us, wounded us; such is the mischief that sin had done us. We were by nature more than half dead, twice dead, in trespasses and sins; utterly unable to help ourselves, for we were without strength. The law of Moses, like the priest and Levite, the ministers of the law, looks upon us, but has no compassion on us, gives us no relief, passes by on the other side, as having neither pity nor power to help us; but then comes the blessed Jesus, that good Samaritan (and they said of him, by way of reproach, he is a Samaritan), he has compassion on us, he binds up our bleeding wounds (Ps. 147:3; Isa. 61:1), pours in, not oil and wine, but that which is infinitely more precious, his own blood. He takes care of us, and bids us put all the expenses of our cure upon his account; and all this though he was none of us, till he was pleased by his voluntary condescension to make himself so, but infinitely above us. This magnifies the riches of his love, and obliges us all to say, "How much are we indebted, and what shall we render?'
      • (2.) The application of the parable.
        • [1.] The truth contained in it is extorted from the lawyer's own mouth. "Now tell me,' saith Christ, "which of these three was neighbour to him that fell among thieves (v. 36), the priest, the Levite, or the Samaritan? Which of these did the neighbour's part?' To this the lawyer would not answer, as he ought to have done, "Doubtless, the Samaritan was;' but, "He that showed mercy on him; doubtless, he was a good neighbour to him, and very neighbourly, and I cannot but say that it was a good work thus to save an honest Jew from perishing.'
        • [2.] The duty inferred from it is pressed home upon the lawyer's own conscience: Go, and do thou likewise. The duty of relations is mutual and reciprocal; the titles of friends, brethren, neighbours, are, as Grotius here speaks toµn pros ti-equally binding on both sides: if one side be bound, the other cannot be loose, as is agreed in all contracts. If a Samaritan does well that helps a distressed Jew, certainly a Jew does not well if he refuses in like manner to help a distressed Samaritan. Petimusque damusque vicissim-These kind offices are to be reciprocated. "And therefore go thou and do as the Samaritan did, whenever occasion offers: show mercy to those that need thy help, and do it freely, and with concern and compassion, though they be not of thy own nation and thy own profession, or of thy own opinion and communion in religion. Let thy charity be thus extensive, before thou boastest of having conformed thyself to that great commandment of loving thy neighbour.' This lawyer valued himself much upon his learning and his knowledge of the laws, and in that he thought to have puzzled Christ himself; but Christ sends him to school to a Samaritan, to learn his duty: "Go, and do like him.' Note, It is the duty of every one of us, in our places, and according to our ability, to succour, help, and relieve all that are in distress and necessity, and of lawyers particularly; and herein we must study to excel many that are proud of their being priests and Levites.

Luk 10:38-42

We may observe in this story,

  • I. The entertainment which Martha gave to Christ and his disciples at her house, v. 38. Observe,
    • 1. Christ's coming to the village where Martha lived: As they went (Christ and his disciples together), he and they with him entered into a certain village. This village was Bethany, nigh to Jerusalem, whither Christ was now going up, and he took this in his way. Note
      • (1.) Our Lord Jesus went about doing good (Acts 10:38), scattering his benign beams and influences as the true light of the world.
      • (2.) Wherever Christ went his disciples went along with him.
      • (3.) Christ honoured the country-villages with his presence and favour, and not the great and populous cities only; for, as he chose privacy, so he countenanced poverty.
    • 2. His reception at Martha's house: A certain woman, named Martha, received him into her house, and made him welcome, for she was the housekeeper. Note,
      • (1.) Our Lord Jesus, when he was here upon earth, was so poor that he was necessitated to be beholden to his friends for a subsistence. Though he was Zion's King, he had no house of his own either in Jerusalem or near it.
      • (2.) There were some who were Christ's particular friends, whom he loved more than his other friends, and them he visited most frequently. He loved this family (Jn. 11:5), and often invited himself to them. Christ's visits are the tokens of his love, Jn. 14:23.
      • (3.) There were those who kindly received Christ into their houses when he was here upon earth. It is called Martha's house, for, probably, she was a widow, and was the housekeeper. Though it was expensive to entertain Christ for he did not come alone, but brought his disciples with him, yet she would not regard the cost of it. (How can we spend what we have better than in Christ's service!) Nay, though at this time it was grown dangerous to entertain him especially so near Jerusalem, yet she cared not what hazard she ran for his name's sake. Though there were many that rejected him, and would not entertain him, yet there was one that would bid him welcome. Though Christ is every where spoken against, yet there is a remnant to whom he is dear, and who are dear to him.
  • II. The attendance which Mary, the sister of Martha, gave upon the word of Christ, v. 20.
    • 1. She heard his word. It seems, our Lord Jesus, as soon as he came into Martha's house, even before entertainment was made for him, addressed himself to his great work of preaching the gospel. He presently took the chair with solemnity; for Mary sat to hear him, which intimates that it was a continued discourse. Note, A good sermon is never the worse for being preached in a house; and the visits of our friends should be so managed as to make them turn to a spiritual advantage. Mary, having this price put into her hands, sat herself to improve it, not knowing when she should have such another. Since Christ is forward to speak, we should be swift to hear.
    • 2. She sat to hear, which denotes a close attention. Her mind was composed, and she resolved to abide by it: not to catch a word now and then, but to receive all that Christ delivered. She sat at his feet, as scholars at the feet of their tutors when they read their lectures; hence Paul is said to be brought up at the feet of Gamaliel. Our sitting at Christ's feet, when we hear his word, signifies a readiness to receive it, and a submission and entire resignation of ourselves to the guidance of it. We must either sit at Christ's feet or be made his footstool; but, if we sit with him at his feet now, we shall sit with him on his throne shortly.
  • III. The care of Martha about her domestic affairs: But Martha was cumbered about much serving (v. 40), and that was the reason why she was not where Mary was-sitting at Christ's feet, to hear his word. She was providing for the entertainment of Christ and those that came with him. Perhaps she had no notice before of his coming, and she was unprovided, but was in care to have every thing handsome upon this occasion; she had not such guests every day. Housekeepers know what care and bustle there must be when a great entertainment is to be made. Observe here,
    • 1. Something commendable, which must not be overlooked.
      • (1.) Here was a commendable respect to our Lord Jesus; for we have reason to think it was not for ostentation, but purely to testify her good-will to him, that she made this entertainment. Note, Those who truly love Christ will think that well bestowed that is laid out for his honour.
      • (2.) Here was a commendable care of her household affairs. It appears, from the respect shown to this family among the Jews (Jn. 11:19), that they were persons of some quality and distinction; and yet Martha herself did not think it a disparagement to her to lay her hand even to the service of the family, when there was occasion for it. Note, It is the duty of those who have the charge of families to look well to the ways of their household. The affectation of state and the love of ease make many families neglected.
    • 2. Here was something culpable, which we must take notice of too.
      • (1.) She was for much serving. Her heart was upon it, to have a very sumptuous and splendid entertainment; great plenty, great variety, and great exactness, according to the fashion of the place. She was in care, peri polleµn diakonian-concerning much attendance. Note, It does not become the disciples of Christ to affect much serving, to affect varieties, dainties, and superfluities in eating and drinking; what need is there of much serving, when much less will serve?
      • (2.) She was cumbered about it; periespato-she was just distracted with it. Note, Whatever cares the providence of God casts upon us we must not be cumbered with them, nor be disquieted and perplexed by them. Care is good and duty; but cumber is sin and folly.
      • (3.) She was then cumbered about much serving when she should have been with her sister, sitting at Christ's feet to hear his word. Note, Worldly business is then a snare to us when it hinders us from serving God and getting good to our souls.
  • IV. The complaint which Martha made to Christ against her sister Mary, for not assisting her, upon this occasion, in the business of the house (v. 40): "Lord, dost thou not care that my sister, who is concerned as well as I in having things done well, has left me to serve alone? Therefore dismiss her from attending thee, and bid her come and help me.' Now,
    • 1. This complaint of Martha's may be considered as a discovery of her worldliness: it was the language of her inordinate care and cumber. She speaks as one in a mighty passion with her sister, else she would not have troubled Christ with the matter. Note, The inordinacy of worldly cares and pursuits is often the occasion of disturbance in families and of strife and contention among relations. Moreover, those that are eager upon the world themselves are apt to blame and censure those that are not so too; and while they justify themselves in their worldliness, and judge of others by their serviceableness to them in their worldly pursuits, they are ready to condemn those that addict themselves to the exercises of religion, as if they neglected the main chance, as they call it. Martha, being angry at her sister, appealed to Christ, and would have him say that she did well to be angry. Lord, doest not thou care that my sister has let me to serve alone? It should seem as if Christ had sometimes expressed himself tenderly concerned for her, and her ease and comfort, and would not have her go through so much toil and trouble, and she expected that he should now bid her sister take her share in it. When Martha was caring, she must have Mary, and Christ and all, to care too, or else she is not pleased. Note, Those are not always in the right that are most forward to appeal to God; we must therefore take heed, lest at any time we expect that Christ should espouse our unjust and groundless quarrels. The cares which he cast upon us we may cheerfully cast upon him, but not those which we foolishly draw upon ourselves. He will be the patron of the poor and injured, but not of the turbulent and injurious.
    • 2. It may be considered as a discouragement of Mary's piety and devotion. Her sister should have commended her for it, should have told her that she was in the right; but, instead of this, she condemns her as wanting in her duty. Note, It is no strange thing for those that are zealous in religion to meet with hindrances and discouragements from those that are about them; not only with opposition from enemies, but with blame and censure from their friends. David's fasting, and his dancing before the ark, were turned to his reproach.
  • V. The reproof which Christ gave to Martha for her inordinate care, v. 41. She appealed to him, and he gives judgment against her: Martha, Martha, thou art careful and troubled about many things, whereas but one thing is needful.
    • 1. He reproved her, though he was at this time her guest. Her fault was her over-solicitude to entertain him, and she expected he should justify her in it, yet he publicly checked her for it. Note, As many as Christ loves he rebukes and chastens. Even those that are dear to Christ, if any thing be amiss in them, shall be sure to hear of it. Nevertheless I have something against thee.
    • 2. When he reproved her, he called her by her name, Martha; for reproofs are then most likely to do good when they are particular, applied to particular persons and cases, as Nathan's to David, Thou art the man. He repeated her name, Martha, Martha; he speaks as one in earnest, and deeply concerned for her welfare. Those that are entangled in the cares of this life are not easily disentangled. To them we must call again and again, O earth, earth, earth, hear the word of the Lord.
    • 3. That which he reproved her for was her being careful and troubled about many things. He was not pleased that she should think to please him with a rich and splendid entertainment, and with perplexing herself to prepare it for him; whereas he would teach us, as not to be sensual in using such things, so not to be selfish in being willing that others should be troubled, no matter who or how many, so we may be gratified. Christ reproves her, both for the intenseness of her care ("Thou art careful and troubled, divided and disturbed by thy care'), and for the extensiveness of it, "about many things; thou dost grasp at many enjoyments, and so art troubled at many disappointments. Poor Martha, thou hast many things to fret at, and this puts thee out of humour, whereas less ado would serve.' Note, Inordinate care or trouble about many things in this world is a common fault among Christ's disciples; it is very displeasing to Christ, and that for which they often come under the rebukes of Providence. If they fret for no just cause, it is just with him to order them something to fret at.
    • 4. That which aggravated the sin and folly of her care was that but one thing is needful. It is a low construction which some put upon this, that, whereas Martha was in care to provide many dishes of meat, there was occasion but for one, one would be enough. There is need but of one thing-henos de esti chreia. If we take it so, it furnishes us with a rule of temperance, not to affect varieties and dainties, but to be content to sit down to one dish of meat, to half on one, Prov. 23:1-3. It is a forced construction which some of the ancients put upon it: But oneness is needful, in opposition to distractions. There is need of one heart to attend upon the word, not divided and hurried to and fro, as Martha's was at this time. The one thing needful is certainly meant of that which Mary made her choice-sitting at Christ's feet, to hear his word. She was troubled about many things, when she should have applied herself to one; godliness unites the heart, which the world had divided. The many things she was troubled about were needless, while the one thing she neglected was needful. Martha's care and work were good in their proper season and place; but now she had something else to do, which was unspeakably more needful, and therefore should be done first, and most minded. She expected Christ to have blamed Mary for not doing as she did, but he blamed her for not doing as Mary did; and we are sure the judgment of Christ is according to truth. The day will come when Martha will wish she had set where Mary did.
  • VI. Christ's approbation and commendation of Mary for her serious piety: Mary hath chosen the good part. Mary said nothing in her own defence; but, since Martha has appealed to the Master, to him she is willing to refer it, and will abide by his award; and here we have it.
    • 1. She had justly given the preference to that which best deserved it; for one thing is needful, this one thing that she has done, to give up herself to the guidance of Christ, and receive the law from his mouth. Note, Serious godliness is a needful thing, it is the one thing needful; for nothing without this will do us any real good in this world, and nothing but this will go with us into another world.
    • 2. She had herein wisely done well for herself. Christ justified Mary against her sister's clamours. However we may be censured and condemned by men for our piety and zeal, our Lord Jesus will take our part: But thou shalt answer, Lord, for me. Let us not then condemn the pious zeal of any, lest we set Christ against us; and let us never be discouraged if we be censured for our pious zeal, for we have Christ for us. Note, Sooner or later, Mary's choice will be justified, and all those who make that choice, and abide by it. But this was not all; he applauded her for her wisdom: She hath chosen the good part; for she chose to be with Christ, to take her part with him; she chose the better business, and the better happiness, and took a better way of honouring Christ and of pleasing him, by receiving his word into her heart, than Martha did by providing for his entertainment in her house. Note,
      • (1.) A part with Christ is a good part; it is a part for the soul and eternity, the part Christ gives to his favourites (Jn. 13:8), who are partakers of Christ (Heb. 3:14), and partakers with Christ, Rom. 8:17.
      • (2.) It is a part that shall never be taken away from those that have it. A portion in this life will certainly be taken away from us, at the furthest, when we shall be taken away from it; but nothing shall separate us from the love of Christ, and our part in that love. Men and devils cannot take it away from us, and God and Christ will not.
      • (3.) It is the wisdom and duty of every one of us to choose this good part, to choose the service of God for our business, and the favour of God for our happiness, and an interest in Christ, in order to both. In particular cases we must choose that which has a tendency to religion, and reckon that best for us that is best for our souls. Mary was at her choice whether she would partake with Martha in her care, and get the reputation of a fine housekeeper, or sit at the feet of Christ and approve herself a zealous disciple; and, by her choice in this particular, Christ judges of her general choice.
      • (4.) Those who choose this good part shall not only have what they choose, but shall have their choice commended in the great day.