Luke 10 - Printer Friendly

What does Luke 10 mean?

Chapter Commentary:

Books like the gospel of Luke were originally written without division into chapters or verses. Such labels help modern readers locate specific passages quickly. However, they can also imply separations which are not intended by the author. Recently in Luke's account (Luke 9:51), Jesus "set his face to go to Jerusalem." This begins a large segment sometimes referred to as "The Travelogue of Jesus." A "travelogue" is an extended description of one's journeys; in this case, Luke's record of Jesus' experiences runs until just before His triumphal entry into Jerusalem (Luke 19:28). The text in between shows Jesus transitioning from His public ministry to training His disciples, including a larger group than just the Twelve. He guides them to know how to follow Him more faithfully and to build His church after His ascension. The first events of this account are rough, highlighting the disciples' presumption of power and misunderstanding of the sacrifices they must make (Luke 9:52–62).

In Luke 10, several disciples learn to prioritize their blessings. A lawyer learns his actions are determined by his character. Jesus praises Mary for choosing Him and rejecting what the culture says she should be.

Luke 10:1–12 opens the chapter with Jesus commissioning seventy-two of His disciples to prepare villages for His coming by healing and preaching the kingdom of God. If the towns accept them, the disciples should receive their hospitality. They are to heal the sick, which would validate their claims about the kingdom. If the town rejects them, they are to leave, still proclaiming the kingdom of God has come near. Jesus' instructions are like those He gave to the Twelve (Luke 9:1–6), but the scope is greater.

In Luke 10:13–16, with grief, Jesus pronounces judgment on the cities and towns that reject His message. Despite seeing Him perform many miracles, Chorazin, Bethsaida, and Capernaum will reject Him. Ironically, if Sodom, Tyre, and Sidon had witnessed Jesus' power, they would have listened to Him. Matthew 11:20–24 gives the same warning.

When the seventy-two return, they are ecstatic that they were able to cast out demons. Jesus reorients their point of view: Satan is and was already defeated. Their real triumph is that they have eternal life (Luke 10:17–20).

Finally, Jesus gives thanks that God has chosen to reveal the truth about Him to these humble followers instead of those who think they know everything (Luke 10:21–24). Because these followers know Jesus, they know God, and that is the greatest blessing they could receive. Matthew 11:25–27 and 13:16–17 place Jesus' words in different contexts.

The next section presents a conversation about the limits of the Law. A lawyer asks Jesus how he can inherit eternal life. Jesus leads him to the Mosaic law and the overall commands to love God and love one's neighbor (Luke 10:25–28). While Matthew 22:34–40 and Mark 12:28–34 record a similar conversation during Passion Week, Luke uses this lawyer to introduce the parable of the good Samaritan.

The parable of the good Samaritan is Jesus' answer to the lawyer who asks who his "neighbor" is. This comes in the context of wishing to know specifically how he can acquire eternal life. Jesus shows that nationality, position, and righteousness do not mean that someone loves. Anyone can love, thus showing they know what kind of character God seeks (Luke 10:29–37).

Luke finishes the chapter with an example of a disciple who understands both the sacrifices and blessings implied by following Christ. Mary of Bethany sits at Jesus' feet, absorbing everything Jesus says. Meanwhile, her sister Martha is in the back of the house, serving as the culture demands. Jesus praises Mary for setting her priorities on what will last (Luke 10:38–42).

This first section of the travelogue ends with Jesus teaching the disciples how to pray (Luke 11:1–13). Next, the Pharisees reject Jesus (Luke 11:14–54) and Jesus directs the disciples away from earthy leaders and toward God's kingdom (Luke 12:1—13:9). Following are four sections, each including a miracle and teachings about the kingdom and salvation with an intermission to warn against anti-kingdom attitudes (Luke 13:10—19:27). Then, Jesus enters Jerusalem (Luke 19:28).

Luke 10:1–7 comes after Jesus sent out the Twelve apostles to heal, expel demons, and preach that the kingdom of God is near (Luke 9:1–6). Now, He commissions a larger number of disciples to prepare towns for His arrival. The instructions for the seventy-two are more detailed than for the Twelve (Luke 9:3–5). Jesus follows these instructions with a warning. The disciples will be rejected (Luke 10:10–12), implying judgment on those who do not listen (Luke 10:13–16). The disciples report back (Luke 10:17–20) and receive Jesus' blessing (Luke 10:21–24). Luke is the only Gospel writer who includes this story.

Luke 10:8–12 records Jesus' instructions to seventy-two of His followers as they prepare towns for His coming. He has explained they are to stay in the homes of those who respond in peace (Luke 10:5–7). Now, He explains how a town's reception will determine their experience of the coming of the kingdom of God. If they accept the message, they will see the healing power of the kingdom (Luke 10:8–9). If they reject the message, they will be warned of coming judgment (Luke 10:10–12). Next, Jesus mourns that Jewish cities will be more likely to reject His message than Gentile cities (Luke 10:13–16).

Luke 10:13–16 expands on Jesus' comment that rejecting His messengers would result in even harsher judgment than handed down to Sodom (Luke 10:12). Jesus laments that pagan Gentiles would accept the signs of the coming kingdom of God when Jewish cities wouldn't (Luke 10:13–16). Next, Jesus puts the disciples' success in proper context (Luke 10:17–24). Matthew 11:20–24 records a similar judgment but places it after Jesus' affirmation of John the Baptist (Luke 7:18–35).

Luke 10:17–20 describes the return of seventy-two disciples, after a mission of healing and preaching about the kingdom of God (Luke 10:1–12). They celebrate their victories over demons. Jesus gives them an even wider perspective: Satan is already defeated. Their victory is not that demons listen to them but that they have eternal life. Only Luke records these words from Jesus.

Luke 10:21–24 records Jesus' praise to God the Father and a celebration of the salvation offered to believers. Jesus told seventy-two returning disciples that Satan is already defeated and their real victory is that God has given them salvation (Luke 10:17–20). Now, Jesus praises God the Father for their salvation (Luke 10:21–24). Matthew records the same words but places them in different contexts (Matthew 11:25–27; 13:16–17).

Luke 10:25–28 is an example proving that God reveals the blessings of His kingdom to those who are humble and repentant, not necessarily the religiously educated or culturally sophisticated. A religious lawyer wants the qualifications for eternal life explained precisely. In the Passion Week, Jesus has a similar but different conversation with a scribe about loving God and others (Matthew 22:34–40; Mark 12:28–34).

Luke 10:29–37 contains the famous parable of the good Samaritan. A lawyer asked Jesus about salvation; Jesus asks the lawyer how he reads the Law. They agree that the core of the Mosaic law is to love God and love one's neighbor. Seeking a loophole, the lawyer asks who he must consider a "neighbor." In response, Jesus tells the story in this passage. The implication is that a "neighbor" is anyone in need. Luke is the only author to include this parable.

Luke 10:38¬–42 is another example of how Jesus prioritizes sincere, humble faith over rote tradition or cultural standards. In Luke 9, Luke showed that the humbly repentant will be blessed, while those caught up in religiosity and culture will be left empty. In this incident, Martha exemplifies the latter. Her sister Mary, however, has a deeper understanding of who Jesus is and what He expects of her (Luke 10:38–42).

Chapter Summary:

Jesus commissions seventy-two of His followers for a unique mission. They are sent into towns and villages, preparing people for Jesus' ministry. Those who accept the message will be blessed; those who reject it will be left behind. The disciples return celebrating what they have seen and accomplished. Jesus reminds them that salvation is the real victory. The parable of the good Samaritan explains that the obligation to love extends to anyone and everyone. A visit to the home of Martha and Mary offers a contrast between good things and the best things.

Chapter Context:

Luke 10 provides the bulk of the first section of what some refer to as Jesus' travelogue (Luke 9:51—19:27). In this extended description of travels and events, Jesus draws away from public ministry and theological debates. His focus is preparing His disciples for what will happen in Jerusalem, by teaching them about the kingdom of God. In Luke 9:51—11:13, the disciples gradually learn how to properly follow Jesus. Next, the Pharisees will reject Jesus (Luke 11:14–54) and Jesus will teach more about the kingdom (Luke 12:1—19:27). After the travelogue, Jesus will enter Jerusalem and face crucifixion.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.

Accessed 11/24/2024 7:30:12 PM