CHAPTER 10
After this the Lord appointed seventy-two others and sent them two by two ahead of him to every town and place where he was about to go. Luke 10:1
Interestingly, this account is only told by Luke. It appears that the Lord had a fairly large following, in that he could choose seventy-two other heralds to spread his word.1 The number seventy-two is stated as seventy in some manuscripts. It seems that the popular translations tend to favor seventy-two over seventy. This presents us with a difficult textual problem, since many good manuscripts read “seventy” and many also read “seventy-two.” Morris feels that the number of “seventy-two” is the more likely reading. It appears to be symbolic of the nations on earth as is based on Genesis 10. In that text the Hebrew reads seventy and the Septuagint (LXX) reads seventy-two.2 Pett comments: “…seventy two is a multiple of twelve and Luke tends to see the disciples in multiples of twelve (compare Acts 1:15)…” 3
Those who favor seventy, point out that there were seventy elders who helped Moses in the wilderness (Num. 11:16-17, 24-25), and that there seventy members of the Sanhedrin, the supreme Jewish council.4 Of course, the Hebrew text of Genesis 10 reads “seventy,” as we have mentioned. This may be a problem beyond our solving, considering the limited information we have available to us today.
Several commentators feel that this mission’s recipients probably included some Gentiles. It definitely lacked the restriction to the Jews that we see in Matthew 10:5-6.5 We should remember that Jesus once went to Gentiles in the vicinity of Tyre and Sidon. He also ministered on a couple of occasions to Gentiles in the Decapolis. In this instance the Seventy-Two probably ministered some to the area of Perea east of the Jordan River. This area was included in the territory of Herod Antipas and had many Gentile people. These ministers received no commission, but were only sent by the Lord as heralds, to prepare the minds and hearts of the people for receiving his doctrine.6 The heralds were sent to the areas that Jesus would soon visit.
Like the original twelve, these ministers went out two by two. By twos the heralds were able to help and encourage each other. In Ecclesiastes it is said, “Two are better than one, because they have a good return for their labor: If either of them falls down, one can help the other up. But pity anyone who falls and has no one to help them up” (Eccl. 4:9-10). Also, the scripture is plain that a matter must be established by the mouth of at least two witnesses (Deut. 17:6; 19:15; Matt. 18:16).
“He told them, ‘The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field’” (10:2). As a farm boy, I still remember the urgency my dad expressed when the harvest was ripe. He wasted no time in getting the combine into the field. When the soybeans were perfectly ripe they would began to pop out onto the ground and those grains were lost. At the harvest time we worked all day and many times late into the night gathering the sacks of grain and transporting them to market. Morrison says, “Can you picture the distress of a farmer when he sees his fields golden with harvest, and there are no servants to gather that harvest in? It was such an agony that filled the heart of Jesus as he looked out on his harvest field.” 7
We might ask, “How is it that there can be a shortage of workers in the Lord’s harvest?” We are part of the answer to that question. The world-famed Christian leader and prolific author, Derek Prince, once quoted the verse found in Proverbs 10:5, “He who gathers crops in summer is a prudent son, but he who sleeps during harvest is a disgraceful son.” He then chided his listeners as being disgraceful sons if they were not doing evangelistic work to bring in the harvest. Another of our vital tasks is to pray that the Lord will send forth more workers into his harvest. God for some reason chooses to work through human beings.
When we pray about workers God answers by sending them out. Guzik, citing Spurgeon, mentions how the Greek here is very forcible, that God actually “thrusts” workers out into the harvest. This same Greek word was used in another place when the devil was thrust out of the possessed man.8 So, one big problem regarding the shortage of laborers is our lack of serious praying about the matter. From time to time the Lord rouses me up about this but then I forget and fall back into my lethargy. It seems tragic today that after two thousand years there are 2,644 language groups that still have no Bibles.9
Bock comments: “In an age when marketing and public relations strategies often determine how the gospel is shared, Luke provides a needed reminder of God’s lordship over the process of conversion.” 10
“Go! I am sending you out like lambs among wolves” (10:3). My pastor is always intent on getting the “go” back into the gospel. We have somehow relaxed ourselves and we expect the world’s unsaved masses to somehow come to our church and to us. We have it all backwards. But this is now happening in a strange way. Today the once mission-field of South Korea has become the second-largest source of Christian missionaries. Foreign mission fields are now sending missionaries to the once-Christian nations like ourselves. It is reported in the Washington Post that Denmark now has 150 churches run by foreigners and Britain has 250.11
God’s people are like sheep among wolves. This is stating the truth that the world is a vicious place for Christians (cf. Matt. 10:16; Lk. 10:11). Christianity is by its nature opposed to the world system and that system will always war against it. There is another truth though, that those who are persecuted are blessed of the Lord (Matt. 5:11).
“Do not take a purse or bag or sandals; and do not greet anyone on the road” (10:4). We cannot miss the fact that the seventy-two were sent out much like the Twelve were sent, as we saw in 9:1-6. They were also to travel light without purse, bag or extra sandals.
It is interesting that they were not to greet people along the road. Their business was urgent. This command probably sprang from the fact that ancient Middle Eastern greetings were rather tedious, time consuming and often full of flattery and a certain amount of wayside gossip.12
MISSIONARY MANNERS
When you enter a house, first say, “Peace to this house.” If someone who promotes peace is there, your peace will rest on them; if not, it will return to you. Luke 10:5-6
My wife and I have friends who make several trips each year from the US to India and surrounding countries to do mission work. It seems that missionaries today are learning to depend upon this verse in a new way. When our friends enter a new pagan village, they pray for a “man of peace” to help open the village doors for them. One Baptist missionary upon approaching a seemingly hostile village prayed for a man of peace and then started his stopwatch. It took only three and one-half minutes for the man of peace to appear. The kind gentleman gave him and his company a meal and then introduced them to the village elders. Soon the whole group became believers in the Lord and the whole village was opened up to Christianity.13 We realize that Cornelius of Acts 10 was such a man of peace who opened the gospel to the Gentiles.
“Stay there, eating and drinking whatever they give you, for the worker deserves his wages. Do not move around from house to house” (10:7). Again, the instructions of Chapter 9 are repeated. Gospel heralds are not to be picky about their eating and they are not to try and get better lodgings. In fact, if they were ministering in the Trans-Jordan area of Perea much food would not be kosher or biblically clean.14 They must be content with what is offered. Barclay reminds us of the truth: “Responsibility is the other side of privilege.” 15 That truth applies both to the host and the guest.
“When you enter a town and are welcomed, eat what is offered to you. Heal the sick who are there and tell them, ‘The kingdom of God has come near to you’” (10:8-9). Again, they should make no fuss about eating. They should eat what was set before them and shut up, always being thankful to God.
As a return for the hospitality offered them they were to heal the sick and preach the gospel of the kingdom of God. Physical healing has always been a terribly expensive thing. We have already seen how the woman with the flow of blood had spent all she had trying to get well. Healing of bodies was a very big and welcome payback for the hospitality offered.
They were to preach the kingdom as well. In a very real sense the kingdom was introduced when Jesus was born. It was embodied in his life and teachings.16 We can enjoy the kingdom at present, however, the kingdom will not come in its fullness until the final revelation of Christ (Acts 1:6-8; 3:18-22). Everlasting life begins with conversion but it will not be fully consummated until the resurrection of our bodies at the end of the age (9:1; 22:18; Matt. 26:29; Acts 1:11; 1 Thess. 4:13-18.17
“But when you enter a town and are not welcomed, go into its streets and say, ‘Even the dust of your town we wipe from our feet as a warning to you. Yet be sure of this: The kingdom of God has come near’” (10:10-11). The speaker, Vance Havner, once told his audiences: “Most church members do not give Satan enough trouble to arouse his opposition.” 18 As we have said, the gospel when proclaimed will arouse the opposition of the evil forces in this world.
It was the custom of pious Jewish people to consider heathen countries polluted (Amos 7:17) and to wipe that heathen dust off their shoes when they again came to the border of Israel, the Holy Land.19 Mission workers were to do the same thing for a city that would not receive them. They should know that God has come near to them.
“I tell you, it will be more bearable on that day for Sodom than for that town” (10:12). God’s judgment would surely fall on those who rejected the gospel. The Rabbis looked upon the inhabitants of Sodom as being so wicked that they would not rise on the last day.20 Jewish tradition considered Sodom to be the epitome of sinfulness.21 We can understand from this the seriousness of rejecting the gospel message.
WOES TO CITIES
Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. But it will be more bearable for Tyre and Sidon at the judgment than for you. Luke 10:13-14
Jesus spent a very large percentage of his time in the Galilee, mostly around the Sea. In Matthew 11:20, we read: “Then Jesus began to denounce the cities in which most of his miracles had been performed, because they did not repent.” In the verses immediately following this reference, we learn that the three cities where Jesus did most of his miracle-working were Chorazin (Korazin), Bethsaida, and Capernaum. It was in these three cities that Jesus apparently concentrated his ministry. The Nelson’s Illustrated Bible Dictionary estimates that eighteen of the thirty-three recorded miracles of Jesus were performed in the small area around the Sea. It also estimates that twenty-five of thirty-three were performed in the general Galilee area. Today the land encompassed by these cities is often referred to as The Evangelical Triangle.
Chorazin is mentioned in the Bible only here and in Matthew 11:21. It was situated up a fairly steep incline about two-and-a-half miles (4 km.) north of the harbor city of Capernaum. The city has been excavated and its remains, including a synagogue, have been discovered. These date from the 3rd and 4th centuries. The synagogue contains what has been called “Moses Seat” a chair carved from stone.22 Scholars feel that the biblical city can be located in this general area.
Bethsaida has caused considerable dispute as to its exact location. It is the city most often mentioned after Jerusalem and Capernaum. It’s location has now been pretty well established as et-Tell, an excavated mound about 1.25 miles (2 km.) northeast of the Jordan’s mouth. This city was located in the area of Herod Philip and was eventually lifted to the status of a Greek polis and renamed Bethsaida Julias in honor of Tiberias’ mother.23 Today the site in under the auspices of the Israel Ministry of Tourism and officially listed as Bethsaida.
We have no idea as to how many miracles Jesus worked in these cities but they were obviously plentiful. Still, it seemed to make no impression on the people. They watched the miracles and yawned in their unbelief. For this reason the notoriously pagan cities of Tyre and Sidon would come out better in the final judgment than Chorazin and Bethsaida.
Had Tyre and Sidon, the pagan Phoenician cities, heard the gospel and seen the miracles of Jesus they would have repented. They would even have worn sackcloth, the rough garments made of coarse goat hair.24 Such a radical repentance may seem impossible for sinful pagan cities but we have an example of this in the preaching of Jonah at Nineveh. After Jonah preached, a fast of food and water was declared throughout the city. The king and all the people wore sackcloth in their deep repentance. Even the animals were clothed in sackcloth and were required to fast (Jonah 3:5-10). God then had compassion on them and spared the city.
“And you, Capernaum, will you be lifted to the heavens? No, you will go down to Hades. (10:15). The location of Capernaum has been pretty well established by archaeologists and historians. There is a good degree of certainty as to where the ancient synagogue was located and even some certainty regarding Peter’s house. It’s ruins are very near the synagogue. Capernaum became Jesus’ ministry base and home for those months of his ministry.
Can we even imagine living in the same city with the King of the Universe! When people went to the Capernaum shuk to buy apples they were astounded as Jesus raised up a cripple or healed a blind person. Then they shrugged, paid for their apples and went home unaffected. In Matthew 11:23-24, it is said: “…For if the miracles that were performed in you had been performed in Sodom, it would have remained to this day. But I tell you that it will be more bearable for Sodom on the day of judgment than for you.” Sodom, history’s most wicked city, was burned to cinders by an angry God. Yet, wicked Sodom will fare better in the final judgment than Capernaum. Wicked Capernaum, like wicked Sodom will slide down to Hades, that abode of the wicked dead (16:23).
“Whoever listens to you listens to me; whoever rejects you rejects me; but whoever rejects me rejects him who sent me” (10:16). This statement is similar to Matthew 10:40 which says, “Anyone who welcomes you welcomes me, and anyone who welcomes me welcomes the one who sent me.” As the reformer John Calvin says, “Those who disdain to listen to ministers, however mean and contemptible they may be, offer an insult, not to men only, but to Christ himself, and to God the Father… whatever honor and respect is rendered to the preaching of men, provided that the preaching be faithful, God acknowledges as done to himself.” 25 To deal with God we must deal with Jesus; to deal with Jesus we must deal with those he has sent to us.
RETURN OF THE SEVENTY-TWO
The seventy-two returned with joy and said, “Lord, even the demons submit to us in your name.” Luke 10:17
The seventy-two returned with their faces all aglow and with wonderful reports of victory. They were amazed that in addition to healing physical bodies they were able to cast out demons. This was an extra blessing that Jesus did not initially promise. Keener says, “Exorcists usually had to employ various incantations to persuade demons to leave; thus the disciples were amazed at the immediate efficacy of Jesus’ name.” 26
“He replied, ‘I saw Satan fall like lightning from heaven’” (10:18). Meyer comments on Jesus: “…He had seen an alteration take place in the unseen world. Satan had fallen, as though the work done by these humble men had turned the scale against him. Is it not so still? What we do is of eternal importance.” 27
This verse brings up the question as to when the fall of Satan is to take place. Did Satan fall as Jesus was seeing this vision? We can hardly think so. Later in Ephesians 6:12, Paul assures us that we still struggle against spiritual wickedness in the heavenly realms. In Revelation 12:7-9, we are told of a future event when Michael and his angels will cast Satan out of the heavenly realms and down to earth for the final conflict. We are told that even the lowly saints of God will have a part in his fall. They will help overcome him by the blood of the Lamb and by the word of their testimony (Rev. 12:11). No doubt, it is this future event that Jesus is seeing. We note that it happens suddenly like a flash of lightning.
“I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you” (10:19). The Lord is not commanding us to become snake handlers like some religious sects in the eastern US. We need to understand that serpents and scorpions are used as a symbol of spiritual wickedness (Psa. 91:13).28 Since the fall in the Garden of Eden, the serpent has represented Satan and his kingdom. To tread on snakes and scorpions is to walk in faith crushing the serpent’s head underneath us. As Paul wrote to the Romans long ago: “The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you” (Rom. 16:20).
“However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven” (10:20). We are warned in scripture that some who are nominally Christians will be severely judged by God. These will have cast out demons and will still not be permitted to enter heaven, because they did not know the Lord (Matt. 7:22-23). The true ground for rejoicing is that we have a relationship with Jesus and he has written our names down in glory. The Bible speaks much of God’s book and those written in it (Exo. 32:32; Deut. 9:14; Psa. 69:28; Rev. 3:5; 20:12). We note that through Jesus our names were written in God’s book from the foundation of the world (Rev. 13:8; 17:8; 20:15; 21:27; Phil. 4:3).29
THE REJOICING SAVIOR
At that time Jesus, full of joy through the Holy Spirit, said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this is what you were pleased to do.” Luke 10:21
The Savior is absolutely elated here to see the ultimate triumph of his kingdom and his children over Satan. “This is the only occasion in the gospels where it is specifically said that Jesus rejoiced.” 30 Jamieson, Fausset and Brown say: “This is one of those rare cases in which the veil is lifted from off the Redeemer‘s inner man, that, angel-like, we may ‘look into it’ for a moment (1 Peter 1:12). Let us gaze on it with reverential wonder, and as we perceive what it was that produced that mysterious ecstasy, we shall find rising in our hearts a still rapture – ‘Oh, the depths!’” 31
It is amazing that God has hidden his mysteries from the learned and important of this earth and has revealed them to the least saint. “‘…What no eye has seen, what no ear has heard, and what no human mind has conceived’— the things God has prepared for those who love him—these are the things God has revealed to us by his Spirit. The Spirit searches all things, even the deep things of God” (1 Cor. 2:9-10).
“All things have been committed to me by my Father. No one knows who the Son is except the Father, and no one knows who the Father is except the Son and those to whom the Son chooses to reveal him” (10:22). This verse disputes all religions that claim to know God apart from Jesus. Only Jesus knows the Father and only the Father knows the Son. That is not only true in human relationships but in divine relationships. Only the Son can reveal the Father to humanity (cf. John 1:14; 14:6, 9-10; 17:25-26; Col. 1:15; Heb. 1:3). “Only a personal revelation could fully reveal a personal God…” 32
Commentators have noted that this verse is very much akin to statements in the Gospel of John. Morris says “The section so closely resembles much in John that it has been called ‘a Johannine bolt from the Synoptic blue’. It is a reminder that the style in John is not as alien from the Synoptics (Matthew, Mark and Luke) as some have maintained.” 33
“Then he turned to his disciples and said privately, ‘Blessed are the eyes that see what you see. For I tell you that many prophets and kings wanted to see what you see but did not see it, and to hear what you hear but did not hear it’” (10:23-24). Utley says, “It is always shocking and humbling to me to realize that New Testament believers know more of the eternal plan and purposes of God than any Old Testament person (Adam, Noah, Abraham, Jacob, Moses, Isaiah, etc.). The question then comes, ‘What are we doing with the knowledge?’” 34
LOVE OF ONE’S NEIGHBOR
On one occasion an expert in the law stood up to test Jesus. “Teacher,” he asked, “what must I do to inherit eternal life?” Luke 10:25
This expert in the law was not a lawyer in the civil sense as we know lawyers. He was a lawyer in the religious sense – an expert in the Law of God. While questions about eternal life were common among the Jews, this question was different. He was attempting to test Jesus. The Greek word is ekpeirazōn, meaning to test thoroughly or tempt. Robertson says, “The spirit of this lawyer was evil. He wanted to entrap Jesus if possible.” 35
McGee here cannot resist telling a story about two lawyers. He says: “Two lawyers were in court. It was a difficult case, and there was a great deal of controversy. The court opened and lawyer number one jumped up and called the other lawyer a liar. The second lawyer jumped up to retaliate and called the first lawyer a thief. The judge rapped for silence, and said, ‘Now that the lawyers have identified themselves, we will begin the case.’” 36
“‘What is written in the Law?’ he replied. ‘How do you read it?’ He answered, ‘Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind; and, Love your neighbor as yourself’” (10:26-27). For the first part of his answer the lawyer simply cited a portion of the Shema, repeated by devout Jews at least twice daily. This is found in Deuteronomy 6:4-5. The Shema in Hebrew reads, “Shema Israel, Ad-o-nai Elo-he-nu, Ad-o-nai E-chad. Ve-ahav-ta et Ad-o-nai Elo-he-kah be-kol le-vav-ka u-ve-kol naf-she-kah u-ve-kol meod-ka” (“Hear O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your strength”).
We note here that the Jewish people had already apparently coupled Deuteronomy 6:4-5 with Leviticus 19:18, “…love your neighbor as yourself…” prior to the coming of Jesus.37 So, the lawyer almost as a habit adds that to his answer. Together the two passages made an excellent summary of what the law required. On another occasion Jesus was asked, “… which is the greatest commandment in the Law?” (Matt. 22:36). Jesus quoted the above passages in Deuteronomy and Leviticus, then he said, “All the Law and the Prophets hang on these two commandments” (Matt. 22:40).
“‘You have answered correctly,’ Jesus replied. ‘Do this and you will live.’ But he wanted to justify himself, so he asked Jesus, ‘And who is my neighbor?’” (10:28-29). Jesus had no doubt taken some of the wind out of the lawyer’s sails, so he persisted. Bock says, “The lawyer is confused, even though his answer is correct, because he still thinks that eternal life is earned rather than received in the context of a love relationship with God.” 38 Paul would later say, “We…know that a person is not justified by the works of the law, but by faith in Jesus Christ…” (Gal. 2:15-16).
THE PARABLE OF THE GOOD SAMARITAN
In reply Jesus said: “A man was going down from Jerusalem to Jericho, when he was attacked by robbers. They stripped him of his clothes, beat him and went away, leaving him half dead.” Luke 10:30
The trip from Jerusalem to Jericho was about 17 miles (27 km.) and the road descended 3,300 feet (1,005 m.). Although it was a difficult road it was well-traveled. In fact, the country residence of the priests was located in Jericho.39 Also, it was the normal pilgrimage route to Jerusalem. With its many twists and turns the road made an attractive hideout for bandits. The early Christian writer Jerome tells us that it was called “The Red, or Bloody Way.” Even in the 19th century one still had to pay money to local Sheiks before it was possible to travel on it in safety.40
This unfortunate man had apparently chosen to travel alone and had fallen prey to the robbers. They stripped him and beat him mercilessly, leaving him near death. Some commentators feel that this story was based upon an actual occurrence.41
“A priest happened to be going down the same road, and when he saw the man, he passed by on the other side” (10:31). Probably the big question on the priest’s mind was whether or not the man was dead. If he was dead and the priest touched him that priests would become ritually unclean (Lev. 21:1ff.). That uncleanness would continue for a whole week (Num. 19:11). In those days it was thought that if one’s shadow even fell on a corpse that person would become unclean.42 The priest was going down to Jericho which might indicate that his time of service in the temple was ended and he did not have to worry quite so much about ritual impurity.
There were no doubt many other things the priest thought about. Perhaps this man was merely a decoy to cause the priest to stop and be distracted. Then others of their number would attack him.43 He may have consoled himself by offering a quick prayer for the poor soul as he headed on. McGee in jest gives us the real reason why the priest passed on the other side of the road. He says the priest passed by the man when he saw that he had already been robbed.44
“So too, a Levite, when he came to the place and saw him, passed by on the other side” (10:32). We gather from this that there were a considerable number of priests and Levites who traveled on this road. It is thought that there were no less than 12,000 priests and Levites who lived at Jericho and who traveled back and forth to the Jerusalem temple.45 The Levites were the temple assistants to the priests who offered the sacrifices. This particular Levite followed in the footsteps of the priest and also passed by on the other side. He also probably said a nice little prayer for the poor man but he too did not stop.
“But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him” (10:33). To a devout Jew the Samaritan was the religious “scum of the earth.” To him there was no such thing as a “good Samaritan.” 46 After all, they were a religious mixture to be despised. The Samaritans came into being when the ten tribes separated from Judah after the death of King Solomon. In 722 BC the ten tribes were carried away captive by the Assyrians and a mixed people were brought into their area. The Jews traditionally hated Samaritans, and the feeling was mutual. But when this Samaritan saw the poor Jewish man his heart was touched with pity for him.
“He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, brought him to an inn and took care of him” (10:34). The Samaritan did something. He poured oil and wine on the wounds. Oil was a mollifier of the skin and wine was a simple disinfectant. He put the wounded man on his own donkey and took him to where he could be properly assisted.
Here I think of that very meaningful poem “Outwitted” by Edwin Markham:
He drew a circle that shut me out-
Heretic, rebel, a thing to flout.
But love and I had the wit to win:
We drew a circle and took him in! 47
“The next day he took out two denarii and gave them to the innkeeper. ‘Look after him,’ he said, ‘and when I return, I will reimburse you for any extra expense you may have’” (10:35). The Samaritan was willing to spend his money on the injured man. A denarius was about a day’s wage for a working man. Bock estimates that the wounded man had about three and one half weeks lodging secured for him since the going inn rate was one-twelfth of a denarius per day.48 Obviously the Samaritan was intent on getting the man well. He even agreed to pay more if it was necessary.
We think today of the many relief organizations that are patterned after the Good Samaritan. Coffman says, “The parable of the Good Samaritan has alone built a thousand hospitals, or a million; it has fed orphans, relieved the poor, and poured its blessings upon all the wretchedness and disease of this earth.” 49 Today one of the largest evangelical Christian organizations is called Samaritan’s Purse. It meets needs from war, poverty, natural disasters and famine all over the world. This organization is directed by Franklin Graham, son of the famed evangelist Billy Graham.
“‘Which of these three do you think was a neighbor to the man who fell into the hands of robbers?’ The expert in the law replied, ‘The one who had mercy on him.’ Jesus told him, ‘Go and do likewise’” (10:36-37 ). Morris asks, “Now he must think whether the priest and the Levite, who scrupulously retained the moral purity required by the law, really kept the law, which likewise enjoined love of the neighbor.” 50 This proud Scribe was backed into a corner and was forced to admit that the hated Samaritan could be his neighbor. As Caird asks, “The proper question is, ‘To whom can I be a neighbor?’…It is neighborliness , not neighborhood that makes a neighbor.” 51 Pett comments, “ In two minutes Jesus had swept away all his religious arguments and all his racial arguments and had consigned them to the dust.” 52
Clearly, if we fail to love people who are made in the image of God, then we have failed to love God. It does not matter how flawlessly we can recite the law. What matters is that we live the law and do the law.
MARTHA AND MARY
As Jesus and his disciples were on their way, he came to a village where a woman named Martha opened her home to him. Luke 10:38
It seems that Luke is so intent upon presenting his long unified journey to Jerusalem that he does not want to mention that this episode takes place on the edge of the city. We know Mary and Martha as well as their brother Lazarus from other gospel references (cf. Jn. 11:1, 19-20; 12:1-11). It appears that Martha was the mistress in charge of the house and that she is the one that opened the home to Jesus.
“She had a sister called Mary, who sat at the Lord’s feet listening to what he said” (10:39). Martha was the busy “mover and shaker” in the house but it appears that Mary was the contemplative one. She sat before Jesus as any disciple would do, learning the precious truths of life. While Martha ministered to the Lord’s physical need Mary ministered to his heart.53
“But Martha was distracted by all the preparations that had to be made. She came to him and asked, ‘Lord, don’t you care that my sister has left me to do the work by myself? Tell her to help me!’” (10:40). The Greek for distracted is periespāto and it has the meaning of being pulled away, being pulled apart, or overburdened.54 Martha was a mess! She was trying to do something really great for Jesus and his disciples but she was obviously doing a lot more than was needed. In her frustration she actually reproved the Lord. She could have relaxed and said as the old prayer goes:
Lord of all pots and pans and things,
Since I’ve no time to be
A saint by doing lovely things,
Or watching late with thee,
Or dreaming in the dawnlight,
Or storming heaven’s gates,
Make me a saint by getting meals
And washing up the plates. 55
“‘Martha, Martha,’ the Lord answered, ‘you are worried and upset about many things, but few things are needed— or indeed only one. Mary has chosen what is better, and it will not be taken away from her’” (10:41-42). The few things that were needed could have possibly referred to just one main dish rather than the elaborate meal Martha was preparing. 56 Or, it could have referred to Jesus himself for he is really all that is needed. Mary had chosen “what is better” and that is certainly a reference to Jesus himself or his kingdom. There are certain priorities in the Christian life. Mary had chosen Christ and her devotion to him would shine later as she anointed the Lord with her precious ointment, preparing him for his burial (Jn. 12:3).
In our busy age it is difficult to be a contemplative person. One woman has written a book that surely expresses this difficulty. The book by Joanna Weaver is entitled Having a Mary Heart in a Martha World. We must understand that Christians are wired differently. Some people are the active type and some the contemplative. While we can make some adjustments to these personality types the latitude is limited.
We can almost be certain that after that luscious meal the Master probably called Martha over and commended her for it. It seems that she may have learned a bit from this episode.
Wiersbe notes how a little later she prepared another feast for Jesus, his disciples, her brother and sister, some fifteen people (Jn. 12:1-2), without uttering a word of complaint.57 Perhaps Charles Wesley sums up the right attitude to these two approaches in his hymn of 1747, Lo I Come With Joy!
Faithful to my Lord’s commands,
I still would choose the better part,
serve with careful Martha’s hands,
and loving Mary’s heart.58