Jesus Commissions Seventy Disciples In Luke 10:1-12 Jesus gives another seventy disciples the same commission that He had given the twelve in Luke 9:1-6. This story is unique to the Gospels and emphasizes the secondary theme of Luke, which is the training of the disciples to take the Gospel to the ends of the earth.
The Testimony of Arthur Blessitt - Arthur Blessitt has carried the Cross around the world since 1969. He has a wooden cross into every nation on earth. He tells the story of how the Lord used Luke 10:1-12 to show him a principle of how to enter a country and respond to the people. When he first landed on the west coast of Africa in the early 1970’s to walk across Africa, a local missionary told him a number of precautions. He was not to eat the food nor drink the water of the local people lest he get sick. He was not to bathe in the river because of parasites. Arthur was cautioned about this and about that. Being troubled that night about such warnings, as he was getting ready to embark on a journey across the poorest continent on earth, he decided to open the Bible for a word from the Lord. As some of us have done, he simply opened the Scriptures and his finger landed on Luke 10:0. He began to ready how Jesus told His disciples to enter a house and eat and drink such things as they gave them. They were to eat such things as were set before them. Blessitt made the decision to follow this commandment literally. Thus, each town that he came to he entered the first home that offered him an invitation. He made no distinction between an invitation from the rich or the poor, but accepted any. He began to eat anything set before him, and to drink the local water. He said that he has never turned down food offered to him. He told how he has had to wipe the scum off the top of water in remote regions and pray over it before drinking it. In all of these years, he has never been sick from this food. He has based his ministry during his travels upon this principle and God’s Word has never failed him. [217]
[217] Arthur Blessitt, interviewed on Praise the Lord, on Trinity Broadcasting Network (Santa Ana, California), television program.
Another aspect of Jesus’ commission that is recorded in Luke 10:1-12 is His command to speak peace upon a house. I had a dream in 2004 or 2005 in which I saw Arthur Blessitt and his wife walking into a neighbour in which I grew up in Panama City, Florida. As they began to walk into the streets in order to witness about Jesus Christ I felt the peace of God come over them. I understood how the peace of God is actually His divine presence that goes with those who go into the world to preach the Gospel. In some way, this same peace is imparted into each home that received God’s messengers.
Luke 10:1 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.
Luke 10:1 “After these things the Lord appointed other seventy also” - Comments - It is interesting to note that just as God called seventy nations at the tower of Babel to serve as the foundation for the nations of the earth, so did God call seventy souls to found the nation of Israel (Exodus 1:1-7). We know that Moses called seventy elders to establish the laws of the nation of Israel (Exodus 24:1, Numbers 11:24-25). Jesus trained seventy disciples as a part of founding the New Testament Church to carry the Gospel to the world (Luke 10:1; Luke 10:17).
Jesus called many people to become disciples, as the previous passage of Scripture testifies (Luke 9:57-62). We know that at least seventy souls responded to His call to forsake all and follow Him.
Luke 10:1 Comments - In a dubious writing credited to Hippolytus (A.D. 170 to 236) entitled The Same Hippolytus on the Seventy Apostles, we are given the Church tradition of who these seventy disciples were by name and appointment to the ministry.
“1. James the Lord's brother, bishop of Jerusalem.
2. Cleopas, bishop of Jerusalem.
3. Matthias, who supplied the vacant place in the number of the twelve apostles.
4. Thaddeus, who conveyed the epistle to Augarus.
5. Ananias, who baptized Paul, and was bishop of Damascus.
6. Stephen, the first martyr.
7. Philip, who baptized the eunuch.
8. Prochorus, bishop of Nicomedia, who also was the first that departed, believing together with his daughters.
9. Nicanor died when Stephen was martyred.
10. Timon, bishop of Bostra.
11. Parmenas, bishop of Soli.
12. Nicolaus, bishop of Samaria.
13. Barnabas, bishop of Milan.
14. Mark the evangelist, bishop of Alexandria.
15. Luke the evangelist.
These two (Mark and Luke) belonged to the seventy disciples who were scattered by the offence of the word which Christ spoke, ‘Except a man eat my flesh, and drink my blood, he is not worthy of me.’ But the one being induced to return to the Lord by Peter's instrumentality, and the other by Paul's, they were honoured to preach that Gospel on account of which they also suffered martyrdom, the one being burned, and the other being crucified on an olive tree.
16. Silas, bishop of Corinth.
17. Silvanus, bishop of Thessalonica.
18. Crisces (Crescens), bishop of Carchedon in Gaul.
19. Epaenetus, bishop of Carthage.
20. Andronicus, bishop of Pannonia.
21. Amplias, bishop of Odyssus.
22. Urban, bishop of Macedonia.
23. Stachys, bishop of Byzantium.
24. Barnabas, bishop of Heraclea.
25. Phygellus, bishop of Ephesus. He was of the party also of Simon.
26. Hermogenes. He, too, was of the same mind with the former.
27. Demas, who also became a priest of idols.
28. Apelles, bishop of Smyrna.
29. Aristobulus, bishop of Britain.
30. Narcissus, bishop of Athens.
31. Herodion, bishop of Tarsus.
32. Agabus the prophet.
33. Rufus, bishop of Thebes.
34. Asyncritus, bishop of Hyrcania.
35. Phlegon, bishop of Marathon.
36. Hermes, bishop of Dalmatia.
37. Patrobulus, bishop of Puteoli.
38. Hermas, bishop of Philippi.
39. Linus, bishop of Rome.
40. Caius, bishop of Ephesus.
41. Philologus, bishop of Sinope.
42, 43. Olympus and Rhodion were martyred in Rome.
44. Lucius, bishop of Laodicea in Syria.
45. Jason, bishop of Tarsus.
46. Sosipater, bishop of Iconium.
47. Tertius, bishop of Iconium.
48. Erastus, bishop of Panellas.
49. Quartus, bishop of Berytus.
50. Apollo, bishop of Caesarea.
51. Cephas.
52. Sosthenes, bishop of Colophonia.
53. Tychicus, bishop of Colophonia.
54. Epaphroditus, bishop of Andriace.
55. Caesar, bishop of Dyrrachium.
56. Mark, cousin to Barnabas, bishop of Apollonia.
57. Justus, bishop of Eleutheropolis.
58. Artemas, bishop of Lystra.
59. Clement, bishop of Sardinia.
60. Onesiphorus, bishop of Corone.
61. Tychicus, bishop of Chalcedon.
62. Carpus, bishop of Berytus in Thrace.
63. Evodus, bishop of Antioch.
64. Aristarchus, bishop of Apamea.
65. Mark, who is also John, bishop of Bibloupolis.
66. Zenas, bishop of Diospolis.
67. Philemon, bishop of Gaza.
68, 69. Aristarchus and Pudes.
70. Trophimus, who was martyred along with Paul.” ( Appendix to the Works of Hippolytus 49: The Same Hippolytus on the Seventy Apostles 14-15) ( ANF 5)
Luke 10:5 “first say” - Comments - When these words are spoken, they set in motion life and peace for some, or they set in motion God's judgment. The choice depends upon the hearers.
Luke 10:9 Comments Jesus did not tell His disciples to pray for the sick, but rather, to heal the sick. They were to take the name of Jesus and take authority over every sickness and disease they encountered, without doubting any situation was too hard for the authority of the name of Jesus (Luke 10:17). Jesus Himself has been training the Twelve by demonstrating His authority over every realm of creation. He now expects these disciples to go do the same.
Jesus Exhorts the Other Disciples: He Sends Out the Seventy In Luke 10:1-24 we have the story of Jesus sending out seventy of His disciples in order to train them to preach and minister to others regarding the Kingdom of God. This passage of Scripture places emphasis upon a person’s physical preparation to become a true disciple of the Lord Jesus Christ. After their heart and attitude are right (Luke 9:51-56), and after they have set their mind and will to forsake all, if necessary, to follow Him (Luke 9:57-62), then they are ready to physically go out and do the work of the ministry.
We observe that the story of Jesus sending out the seventy in Luke 10:1-24 is one of many passages in the Travel Narrative (Luke 9:51 to Luke 21:38) that is unique to Luke’s Gospel. The theme of the Travel Narrative will be on training of His disciples for the work of the ministry. While the other Evangelists omit this narrative material, this story of the seventy being sent out is an important part of this theme in Luke’s Gospel.
Outline Here is a proposed outline:
1. Jesus Commissions Seventy Disciples Luke 10:1-12
2. Jesus Rebukes the Unrepentant Cities Luke 10:13-16
3. The Seventy Return Rejoicing Luke 10:17-20
4. Jesus Rejoices Over the Success of the Disciples Luke 10:21-24
Training for Discipleship Luke 9:51 to Luke 10:37 give us three accounts of Jesus teaching His disciples on different aspects of serving in the Kingdom of God. He teaches on the right attitude of a disciple, which is to walk in love (Luke 9:51-56), on the cost of discipleship, which involves a person’s willingness to serve the Lord with all of his heart, mind, body and finances (Luke 9:57-62), and on using the authority of the name of Jesus (Luke 10:1-24). These narrative stories reveal the progressive training of Christian disciples. One must first have the right attitude of the heart, always desiring to save others rather than to destroy lives (Luke 9:51-56). This is the preparation of the heart. Then a disciple has to be willing to give himself entirely to the Lord (Luke 9:57-62). This involves a mental decision of the mind. When one takes these two steps, he is ready to go out with authority and power in the name of Jesus and work signs and miracles (Luke 10:1-24). This is the physical service of our bodies yielded to Him. Thus, we have three lessons by Jesus Christ on the spiritual, mental and physical preparations for discipleship. Just as He “stedfastly set His face to go to Jerusalem,” so must His disciples be ready to do the same.
Outline Here is a proposed outline:
1. Rebuke - Rejection by Samaritans Luke 9:51-56
2. Correction - Three Examples of Cost of Discipleship Luke 9:57-62
3. Exhortation - The Seventy Sent Out Luke 10:1-24
4. Instruction - Instructs Lawyer on Eternal Life Luke 10:25-37
The Travel Narrative to Jerusalem: Jesus Teaches His Disciples to Testify and Walk in His Authority Luke 9:51 to Luke 21:38 is commonly called the Travel Narrative because it gives us the longest account of Jesus’ final journey to Jerusalem. This narrative material begins with His rejection by the Samaritans while passing through their country and culminates in His triumphant entry into the city of David and His daily teaching in the Temple. Luke gives his readers unique narrative material in this section of his Gospel in an effort to show how all of these events led to His death and atonement on Calvary. In this section, emphasis is placed upon Jesus training the twelve apostles to become witnesses of Him through His teaching ministry. We see Jesus’ teaching ministry mentioned in Luke 13:22.
Luke 13:22, “And he went through the cities and villages, teaching, and journeying toward Jerusalem.”
At this point in Jesus’ ministry, He sets His face towards Jerusalem with the decision that His time in Galilee was ending, where He had enjoyed a successful ministry, and it was time to face Calvary. His objective has been reached, as He had revealed Himself to the Twelve as the Savior of the World and the Son of God, and they had embraced Him. These disciples now saw Him as the Christ, the Son of the Living God (Luke 9:20). With this phase of His ministry complete, it was now time for His destiny to Calvary to be fulfilled.
The emphasis in the Travel Narrative changes from Jesus revealing His divine authority and power to His disciples towards an emphasis upon teaching and instructing His disciples on how to walk in the authority of His name. The Travel Narrative begins by showing Jesus training and sending out the seventy disciples to become witnesses of the Kingdom of God. We find Him exhorting, correcting and rebuking the people He meets along this journey. This journey to Jerusalem, thus, serves as a training ground for the twelve apostles to learn how to fulfill their divine commission after His ascension into Heaven. They, too, will embark upon their own separate journeys to the Cross, while testifying of the Kingdom of God as will be recorded in the book of Acts. They, too, will encounter people on a daily basis and learn how to minister to them by watching Jesus during His journey to the Cross. Jesus’ final words before His ascension will be a commission to His disciples to be witnesses of the Kingdom of God (Luke 24:46-49).
In 2 Timothy 4:1-2 Paul instructs young Timothy in a similar manner. He says, “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.” Thus, Paul’s phrase “be instant in season, out of season” means to be always ready to speak under the inspiration of the Holy Spirit because He will be there every time to anoint a preacher of the Gospel. Paul was simply telling this young preach from years of personal experience that God would be faithful to speak through him on all occasions and with all types of messages. Young Timothy must learn to let the Holy Spirit lead him on what needed to be said for each occasion, whether it was with reprove, rebuke, or exhortation with all longsuffering and doctrine. For we see Jesus Christ in the Gospel speaking different ways to different people. Some He instructed and encouraged because of their good hearts. Others He rebuked because of the hardness of their hearts. While others He corrected because of their simple ignorance. This is what we find Jesus doing in His Travel Narrative from Galilee to Jerusalem.
It is interesting to note that much of this material in the Travel Narrative, particularly Luke 9:51 to Luke 19:48, is unique to the four Evangelists. This is because Luke is giving a unique message to his readers, which message is the equipping and training of the Twelve to take the Gospel to the uttermost parts of the world.
Witnesses of Jesus Justifying Him as the Saviour of the World (God the Father’s Justification of Jesus) Luke 4:31 to Luke 21:38 contains the testimony of Jesus’ public ministry, as He justifies Himself as the Saviour of the world. In this major section Jesus demonstrates His divine authority over man, over the Law, and over creation itself, until finally He reveals Himself to His three close disciples on the Mount of Transfiguration as God manifested in the flesh. Jesus is the Saviour over every area of man’s life and over creation itself, a role that can only be identified with God Himself. This was the revelation that Peter had when he said that Jesus was Christ, the Son of the Living God. Luke 4:14 to Luke 9:50 begins with His rejection in His hometown of Nazareth and this section culminates in Luke 9:50 with Peter’s confession and testimony of Jesus as the Anointed One sent from God. In summary, this section of material is a collection of narratives that testifies to Jesus’ authority over every aspect of humanity to be called the Christ, or the Saviour of the world.
Luke presents Jesus Christ as the Saviour of the world that was presently under the authority of Roman rule. He was writing to a Roman official who was able to exercise his authority over men. Thus, Luke was able to contrast Jesus’ divine authority and power to that of the Roman rule. Jesus rightfully held the title as the Saviour of the world because of the fact that He had authority over mankind as well as the rest of God’s creation. Someone who saves and delivers a person does it because he has the authority and power over that which oppresses the person.
In a similar way, Matthew portrays Jesus Christ as the Messiah who fulfilled Old Testament prophecy. Matthew’s presentation of Jesus as the King of the Jews supports His claim as the Messiah. John gives us the testimony of God the Father, who says that Jesus Christ is the Son of God. John uses the additional testimonies of John the Baptist, of His miracles, of the fulfillment of Old Testament prophecies and of Jesus Himself to support this claim. Mark testifies of the many miracles of the Lord Jesus Christ by emphasizing the preaching of the Gospel as the way in which these miracles take place.
This major section of the public ministry of Jesus Christ can be subdivided into His prophetic testimonies. In Luke 4:31 to Luke 6:49 Jesus testifies of true justification in the Kingdom of God. In Luke 7:1 to Luke 8:21 Jesus testifies of His doctrine. In Luke 8:22 to Luke 10:37 Jesus testifies of divine service in the Kingdom of God as He sets His face towards Jerusalem. In Luke 10:38 to Luke 17:10 Jesus testifies of perseverance in the Kingdom of God as He travels towards Jerusalem. Finally, in Luke 17:11 to Luke 21:38 Jesus teaches on glorification in the Kingdom of God.
The Two-Fold Structure in Luke of Doing/Teaching As Reflected in the Prologue to the Book of Acts - The prologue to the book of Acts serves as a brief summary and outline of the Gospel of Luke. In Acts 1:1 the writer makes a clear reference to the Gospel of Luke, as a companion book to the book of Acts, by telling us that this “former treatise” was about “all that Jesus began to do and to teach.” If we examine the Gospel of Luke we can find two major divisions in the narrative material of Jesus’ earthly ministry leading up to His Passion. In Luke 4:14 to Luke 9:50 we have the testimony of His Galilean Ministry in which Jesus did many wonderful miracles to reveal His divine authority as the Christ, the Son of God. This passage emphasized the works that Jesus did to testify of Himself as the Saviour of the world. The emphasis then shifts beginning in Luke 9:51 to Luke 21:38 as it focuses upon Jesus teaching and preparing His disciples to do the work of the Kingdom of God. Thus, Luke 4:14 to Luke 21:38 can be divided into this two-fold emphasis of Jesus’ works and His teachings. [186]
[186] We can also see this two-fold aspect of doing and teaching in the Gospel of Matthew, as Jesus always demonstrated the work of the ministry before teaching it in one of His five major discourses. The narrative material preceding his discourses serves as a demonstration of what He then taught. For example, in Matthew 8:1 to 9:38, Jesus performed nine miracles before teaching His disciples in Matthew 10:1-42 and sending them out to perform these same types of miracles. In Matthew 11:1 to 12:50 this Gospel records examples of how people reacted to the preaching of the Gospel before Jesus teaches on this same subject in the parables of Matthew 13:1-52. We see examples of how Jesus handled offences in Matthew 13:53 to 17:27 before He teaches on this subject in Matthew 18:1-35. Jesus also prepares for His departure in Matthew 19:1 to 25:46 before teaching on His second coming in Matthew 24-25.
Jesus’ Public Ministry One observation that can be made about Jesus’ Galilean ministry and his lengthy travel narrative to Jerusalem is that He attempts to visit every city and village in Israel that will receive Him. He even sends out His disciples in order to reach them all. But why is such an effort made to preach the Gospel to all of Israel during Jesus’ earthly ministry? Part of the answer lies in the fact that Jesus wanted everyone to have the opportunity to hear and believe. For those who rejected Him, they now will stand before God on the great Judgment Day without an excuse for their sinful lifestyles. Jesus wanted everyone to have the opportunity to believe and be saved. This seemed to be His passion throughout His Public Ministry. Another aspect of the answer is the impending outpouring of the Holy Ghost and the sending out of the Twelve to the uttermost parts of the earth. Jesus understood the necessity to first preach the Gospel to all of Israel before sending out the apostles to other cities and nations.
Jesus Rebukes the Unrepentant Cities (Matthew 11:20-24 ) In Luke 10:13-16 Jesus speaks woes upon those cities who have rejected the Good News of the Kingdom of God. Jesus was not just speaking to vent His feelings. He was actually talking to those cities in the spirit realm and setting in motion God’s judgment for that hour.
Luke 10:13-16 actually belongs to the previous verses of Luke 10:10-13, in which Jesus is teaching His disciples how to respond when a city either received or rejects them.
Luke 10:15 Comments - Jesus’ words of judgment upon Capernaum appear to be taken from Isaiah 14:13; Isaiah 14:15.
Isaiah 14:13-15, “For thou hast said in thine heart, I will ascend into heaven , I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell , to the sides of the pit.”
The Seventy Return Rejoicing In Luke 10:17-20 we have the story of how the seventy disciples whom Jesus had sent out returned rejoicing at what God had done through them.
Luke 10:17 And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.
Luke 10:17 Comments When Jesus sent forth the Twelve and the seventy to preach the Gospel and to heal the sick and cast out demons, He gave them His name. When the disciples spoke His name, they exercised all of the authority in His name.
Luke 10:18 And he said unto them, I beheld Satan as lightning fall from heaven.
Luke 10:18 Comments - The imperfect tense is used in the Greek verb “I beheld,” which can be translated, “ I am beginning to see Satan as lightening fall from heaven.” This statement then means that Jesus says He is beginning to see the downfall of the kingdom of Satan upon earth as the Church goes forth to heal the sick and cast out demons. Jesus then corrects them in verse 20 so that they would not enter into pride over this new power they have been given.
Luke 10:19 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.
Luke 10:19 “Behold, I give unto you power” - Word Study on “I give unto you” - Comments - The perfect tense is used in the Greek verb “I give,” which can be translated, “I have given unto you power.”
Comments - This Greek tense reflects the fact that Jesus at an earlier point in time gave them the authority to use His name when casting out demons and healing the sick when He first commissioned them. The Greek perfect tense expresses action that started in the past and continues into the present.
Word Study on “power” - The English word “power” is used two times in Luke 10:19. The first use is regarding the power that Jesus gave His disciples and the second occurrence refers to the power of demons. However, in the Greet text these are two entirely different words. The first word is ἐξουσία (G1849), which means, “privilege, force, capacity, competency, freedom, mastery” ( Strong). The second word is δυ ́ ναμις (G1411), which means, “power” ( Strong).
Comments - We know that God is all-powerful. However, we must not forget that Satan has limited power on this earth, which he uses to control and destroy men. Note:
1 John 4:4, “Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.”
Jesus is simply saying in Luke 10:19 that thru His name He has given to His church divine authority, which Kenneth Hagin defines as “delegated power.” [218] He has delegated to us all of the authority of Jesus Christ Himself. Jesus is delegating them authority to use the power that is in His name whenever and wherever they need it in proclaiming the Gospel. Therefore, although Satan does have limited power and he does exercise his power, we, as believers, have been delegated the use of God’s power and are easily able to overcome him. Kenneth Hagin gives the example of a police officer directing traffic. Although he himself does not have the power to physically stop the cars, he can simply raise his hands or blow a whistle and these powerful cars come to a stop. This is because the police officer has been delegated the power of the government which has authority over those people driving the cars. In the same way, we are to be strong in the Lord and in the power of his might. We do this by taking the name of Jesus Christ and exercising our authority over the devil (Ephesians 6:10).
Luke 10:19 “to tread on serpents and scorpions” Comments - Jesus and John the Baptist called the Pharisees and scribes “serpents” and “vipers,” referring to their demonic behaviour (Matthew 3:7; Matthew 23:33). However, the word “serpents” in this passage is a clear reference to demons.
Matthew 3:7, “But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?”
Matthew 23:33, “Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?”
Luke 10:20 Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.
Luke 10:20 Comments - Why do we serve the Lord? We serve the Lord because we love Him, and we desire His fellowship rather than serving Him for personal benefits. Therefore, we can rejoice at all times, and not just when our circumstances are to our benefit. Note these insightful words from Frances J. Roberts:
“Rejoice. Rejoice not so much in victories as in the fact that I am leading. Praise Me. Not so much for My blessings as for My love which prompts them. Serve Me with gladness, not for the ultimate nor present reward, but for the thrill of knowing that we labor together; that I stand beside thee in every enterprise however trivial.” [219]
[219] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 121.
Note that Philippians 4:4 does not say to rejoice in or victories or in our blessings. It tells us to rejoice “in the Lord.”
Philippians 4:4, “Rejoice in the Lord alway: and again I say, Rejoice.”
Satan accused Job of serving God for personal benefit rather than for his love towards God.
Job 1:9-11, “Then Satan answered the LORD, and said, Doth Job fear God for nought? Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face.”
Job 2:4-5, “And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life. But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.”
Jesus Rejoices Over the Success of the Disciples (Matthew 11:25-27 ; Matthew 13:16-17 ) After Jesus debriefs His disciples upon their return, He rejoices in His heart over what they had done for the Kingdom of God and then blesses them.
Luke 10:21 Comments - In these last days before the coming of the Lord Jesus God is pouring out His Spirit upon the Church. One manifestation of this outpouring is when people laugh in the Spirit. It is a deep laughter that comes from within, from the Spirit of God. We find Jesus experiencing the same in Luke 10:21 as He rejoiced in the Spirit over the testimonies of His disciples who were casting out demons and healing the sick.
The Story of the Good Samaritan: Illustration of Loving Others With All of Our Hearts In Luke 10:25-37 Jesus is approached by a lawyer who asks Him the true meaning of eternal life. When Jesus defined it as loving God and loving our neighbours, He felt the need to illustrate with the story of the Good Samaritan. This is an illustration of how to serve the Lord with our hearts.
Proposed Allegory in the Story of the Good Samaritan - In the story of The Good Samaritan:
1. The thieves (Luke 10:30) represent the devil and demons and their work through evil people to destroy lives.
2. The traveling man could be any one traveling through this life without Jesus.
3. The priest (Luke 10:31) can be some religious leader without love and time to care due to the religious duties of man’s doctrine.
4. The Levite can be a layman who goes to church as a religious duty, but not out of love.
5. The Samaritan does what Jesus does to a lost and dying man in his sins.
a. He bound up his wounds - Jesus heals our hurts and scares.
b. He poured oil and wine - The Holy spirit and the cleansing sins.
c. To an inn - Jesus leads us to a church under the care of a pastor.
In regards to verse 35, Jesus gives the Pastor what is needed to care for the sheep. One day the Lord will repay us for our work.
Luke 10:27 Comments - The Ten Commandments can be grouped into two sections. The first four commandments refer to our relationship to God, while the last six refer to our relationships with men. In the parallel passage in Mark 12:29-31, Jesus quoted from Deuteronomy 6:4-5, which was a very famous passage of Scripture referred to by the Jews as “The Shema.”
Deuteronomy 6:4-5, “Hear, O Israel: The LORD our God is one LORD: And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.”
It was a passage of Scripture that every scribe knew by heart. Jesus was summarizing the first four commandments when He told the scribe to love the Lord thy God with all of your heart, soul, mind and strength. The first commandment refers to serving the Lord with our heart. The second commandment refers to serving the Lord with all of our soul, where our emotions, feelings and will exist. The third commandment refers to serving the Lord with all of our mind, and deals with the words of our mouth. The fourth commandment refers to serving the Lord with all of our strength, or bodies. He then summarized the last six commandments when He said to love our neighbour as ourselves. Perhaps the difference between the soul and the mind would be that one emphasizes our thoughts and attitudes, while the other emphasizes our words that we speak. Thus, our soulish realm has a two-fold aspect of thoughts and confession.
Luke 10:30 Comments - Josephus described Judea during this period of history as a place of much insecurity, with “ten thousand other disorders” and “full of robberies.”
“Now at this time there were ten thousand other disorders in Judea, which were like tumults, because a great number put themselves into a warlike posture, either out of hopes of gain to themselves, or out of enmity to the Jews….” ( Antiquities 17.10.4)
“And now Judea was full of robberies…” ( Antiquities 17.10.8)
Thus, this was a story to which many people could easily relate.
Luke 10:31-32 Comments Justifications for Being a Good Samaritan - The priests and the Levites had plenty of Scriptures to justify themselves in not coming to the aid of a dying man. For examples, those who were under a Nazarite vow could not come near a dead body.
Numbers 6:6, “All the days that he separateth himself unto the LORD he shall come at no dead body.”
The high priests could not approach a dead body, not even his kin.
Leviticus 21:1, “And the LORD said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall none be defiled for the dead among his people:”
Leviticus 21:10-11, “And he that is the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, nor rend his clothes; Neither shall he go in to any dead body, nor defile himself for his father, or for his mother;”
Even the common man became defiled when he touched a dead body so that he was not allowed to make an offering unto the Lord.
Numbers 9:6-7, “And there were certain men, who were defiled by the dead body of a man, that they could not keep the passover on that day: and they came before Moses and before Aaron on that day: And those men said unto him, We are defiled by the dead body of a man: wherefore are we kept back, that we may not offer an offering of the LORD in his appointed season among the children of Israel?”
Numbers 19:11, “He that toucheth the dead body of any man shall be unclean seven days.”
Numbers 19:13, “Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the LORD; and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness is yet upon him.”
Numbers 19:16, “And whosoever toucheth one that is slain with a sword in the open fields, or a dead body, or a bone of a man, or a grave, shall be unclean seven days.”
Perseverance: Jesus Testifies of Striving to Enter Into Heaven In Luke 10:38 to Luke 17:10 Jesus testifies of striving to enter into Heaven through perseverance.
Outline: Note the proposed outline:
1. Narrative: Jesus Demonstrates Perseverance Luke 10:38 to Luke 13:21
2. Discourse: Jesus Teaches on Perseverance: Luke 13:22 to Luke 17:10
Copyright Statement These files are copyrighted by the author, Gary Everett. Used by Permission. No distribution beyond personal use without permission.
Bibliographical Information Everett, Gary H. "Commentary on Luke 10". Everett's Study Notes on the Holy Scriptures. https://www.studylight.org/commentaries/eng/ghe/luke-10.html. 2013.
Verses 1-12
Jesus Commissions Seventy Disciples In Luke 10:1-12 Jesus gives another seventy disciples the same commission that He had given the twelve in Luke 9:1-6. This story is unique to the Gospels and emphasizes the secondary theme of Luke, which is the training of the disciples to take the Gospel to the ends of the earth.
The Testimony of Arthur Blessitt - Arthur Blessitt has carried the Cross around the world since 1969. He has a wooden cross into every nation on earth. He tells the story of how the Lord used Luke 10:1-12 to show him a principle of how to enter a country and respond to the people. When he first landed on the west coast of Africa in the early 1970’s to walk across Africa, a local missionary told him a number of precautions. He was not to eat the food nor drink the water of the local people lest he get sick. He was not to bathe in the river because of parasites. Arthur was cautioned about this and about that. Being troubled that night about such warnings, as he was getting ready to embark on a journey across the poorest continent on earth, he decided to open the Bible for a word from the Lord. As some of us have done, he simply opened the Scriptures and his finger landed on Luke 10:0. He began to ready how Jesus told His disciples to enter a house and eat and drink such things as they gave them. They were to eat such things as were set before them. Blessitt made the decision to follow this commandment literally. Thus, each town that he came to he entered the first home that offered him an invitation. He made no distinction between an invitation from the rich or the poor, but accepted any. He began to eat anything set before him, and to drink the local water. He said that he has never turned down food offered to him. He told how he has had to wipe the scum off the top of water in remote regions and pray over it before drinking it. In all of these years, he has never been sick from this food. He has based his ministry during his travels upon this principle and God’s Word has never failed him. [217]
[217] Arthur Blessitt, interviewed on Praise the Lord, on Trinity Broadcasting Network (Santa Ana, California), television program.
Another aspect of Jesus’ commission that is recorded in Luke 10:1-12 is His command to speak peace upon a house. I had a dream in 2004 or 2005 in which I saw Arthur Blessitt and his wife walking into a neighbour in which I grew up in Panama City, Florida. As they began to walk into the streets in order to witness about Jesus Christ I felt the peace of God come over them. I understood how the peace of God is actually His divine presence that goes with those who go into the world to preach the Gospel. In some way, this same peace is imparted into each home that received God’s messengers.
Luke 10:1 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.
Luke 10:1 “After these things the Lord appointed other seventy also” - Comments - It is interesting to note that just as God called seventy nations at the tower of Babel to serve as the foundation for the nations of the earth, so did God call seventy souls to found the nation of Israel (Exodus 1:1-7). We know that Moses called seventy elders to establish the laws of the nation of Israel (Exodus 24:1, Numbers 11:24-25). Jesus trained seventy disciples as a part of founding the New Testament Church to carry the Gospel to the world (Luke 10:1; Luke 10:17).
Jesus called many people to become disciples, as the previous passage of Scripture testifies (Luke 9:57-62). We know that at least seventy souls responded to His call to forsake all and follow Him.
Luke 10:1 Comments - In a dubious writing credited to Hippolytus (A.D. 170 to 236) entitled The Same Hippolytus on the Seventy Apostles, we are given the Church tradition of who these seventy disciples were by name and appointment to the ministry.
“1. James the Lord's brother, bishop of Jerusalem.
2. Cleopas, bishop of Jerusalem.
3. Matthias, who supplied the vacant place in the number of the twelve apostles.
4. Thaddeus, who conveyed the epistle to Augarus.
5. Ananias, who baptized Paul, and was bishop of Damascus.
6. Stephen, the first martyr.
7. Philip, who baptized the eunuch.
8. Prochorus, bishop of Nicomedia, who also was the first that departed, believing together with his daughters.
9. Nicanor died when Stephen was martyred.
10. Timon, bishop of Bostra.
11. Parmenas, bishop of Soli.
12. Nicolaus, bishop of Samaria.
13. Barnabas, bishop of Milan.
14. Mark the evangelist, bishop of Alexandria.
15. Luke the evangelist.
These two (Mark and Luke) belonged to the seventy disciples who were scattered by the offence of the word which Christ spoke, ‘Except a man eat my flesh, and drink my blood, he is not worthy of me.’ But the one being induced to return to the Lord by Peter's instrumentality, and the other by Paul's, they were honoured to preach that Gospel on account of which they also suffered martyrdom, the one being burned, and the other being crucified on an olive tree.
16. Silas, bishop of Corinth.
17. Silvanus, bishop of Thessalonica.
18. Crisces (Crescens), bishop of Carchedon in Gaul.
19. Epaenetus, bishop of Carthage.
20. Andronicus, bishop of Pannonia.
21. Amplias, bishop of Odyssus.
22. Urban, bishop of Macedonia.
23. Stachys, bishop of Byzantium.
24. Barnabas, bishop of Heraclea.
25. Phygellus, bishop of Ephesus. He was of the party also of Simon.
26. Hermogenes. He, too, was of the same mind with the former.
27. Demas, who also became a priest of idols.
28. Apelles, bishop of Smyrna.
29. Aristobulus, bishop of Britain.
30. Narcissus, bishop of Athens.
31. Herodion, bishop of Tarsus.
32. Agabus the prophet.
33. Rufus, bishop of Thebes.
34. Asyncritus, bishop of Hyrcania.
35. Phlegon, bishop of Marathon.
36. Hermes, bishop of Dalmatia.
37. Patrobulus, bishop of Puteoli.
38. Hermas, bishop of Philippi.
39. Linus, bishop of Rome.
40. Caius, bishop of Ephesus.
41. Philologus, bishop of Sinope.
42, 43. Olympus and Rhodion were martyred in Rome.
44. Lucius, bishop of Laodicea in Syria.
45. Jason, bishop of Tarsus.
46. Sosipater, bishop of Iconium.
47. Tertius, bishop of Iconium.
48. Erastus, bishop of Panellas.
49. Quartus, bishop of Berytus.
50. Apollo, bishop of Caesarea.
51. Cephas.
52. Sosthenes, bishop of Colophonia.
53. Tychicus, bishop of Colophonia.
54. Epaphroditus, bishop of Andriace.
55. Caesar, bishop of Dyrrachium.
56. Mark, cousin to Barnabas, bishop of Apollonia.
57. Justus, bishop of Eleutheropolis.
58. Artemas, bishop of Lystra.
59. Clement, bishop of Sardinia.
60. Onesiphorus, bishop of Corone.
61. Tychicus, bishop of Chalcedon.
62. Carpus, bishop of Berytus in Thrace.
63. Evodus, bishop of Antioch.
64. Aristarchus, bishop of Apamea.
65. Mark, who is also John, bishop of Bibloupolis.
66. Zenas, bishop of Diospolis.
67. Philemon, bishop of Gaza.
68, 69. Aristarchus and Pudes.
70. Trophimus, who was martyred along with Paul.” ( Appendix to the Works of Hippolytus 49: The Same Hippolytus on the Seventy Apostles 14-15) ( ANF 5)
Luke 10:5 “first say” - Comments - When these words are spoken, they set in motion life and peace for some, or they set in motion God's judgment. The choice depends upon the hearers.
Luke 10:9 Comments Jesus did not tell His disciples to pray for the sick, but rather, to heal the sick. They were to take the name of Jesus and take authority over every sickness and disease they encountered, without doubting any situation was too hard for the authority of the name of Jesus (Luke 10:17). Jesus Himself has been training the Twelve by demonstrating His authority over every realm of creation. He now expects these disciples to go do the same.
Verses 1-24
Jesus Exhorts the Other Disciples: He Sends Out the Seventy In Luke 10:1-24 we have the story of Jesus sending out seventy of His disciples in order to train them to preach and minister to others regarding the Kingdom of God. This passage of Scripture places emphasis upon a person’s physical preparation to become a true disciple of the Lord Jesus Christ. After their heart and attitude are right (Luke 9:51-56), and after they have set their mind and will to forsake all, if necessary, to follow Him (Luke 9:57-62), then they are ready to physically go out and do the work of the ministry.
We observe that the story of Jesus sending out the seventy in Luke 10:1-24 is one of many passages in the Travel Narrative (Luke 9:51 to Luke 21:38) that is unique to Luke’s Gospel. The theme of the Travel Narrative will be on training of His disciples for the work of the ministry. While the other Evangelists omit this narrative material, this story of the seventy being sent out is an important part of this theme in Luke’s Gospel.
Outline Here is a proposed outline:
1. Jesus Commissions Seventy Disciples Luke 10:1-12
2. Jesus Rebukes the Unrepentant Cities Luke 10:13-16
3. The Seventy Return Rejoicing Luke 10:17-20
4. Jesus Rejoices Over the Success of the Disciples Luke 10:21-24
Verses 1-37
Training for Discipleship Luke 9:51 to Luke 10:37 give us three accounts of Jesus teaching His disciples on different aspects of serving in the Kingdom of God. He teaches on the right attitude of a disciple, which is to walk in love (Luke 9:51-56), on the cost of discipleship, which involves a person’s willingness to serve the Lord with all of his heart, mind, body and finances (Luke 9:57-62), and on using the authority of the name of Jesus (Luke 10:1-24). These narrative stories reveal the progressive training of Christian disciples. One must first have the right attitude of the heart, always desiring to save others rather than to destroy lives (Luke 9:51-56). This is the preparation of the heart. Then a disciple has to be willing to give himself entirely to the Lord (Luke 9:57-62). This involves a mental decision of the mind. When one takes these two steps, he is ready to go out with authority and power in the name of Jesus and work signs and miracles (Luke 10:1-24). This is the physical service of our bodies yielded to Him. Thus, we have three lessons by Jesus Christ on the spiritual, mental and physical preparations for discipleship. Just as He “stedfastly set His face to go to Jerusalem,” so must His disciples be ready to do the same.
Outline Here is a proposed outline:
1. Rebuke - Rejection by Samaritans Luke 9:51-56
2. Correction - Three Examples of Cost of Discipleship Luke 9:57-62
3. Exhortation - The Seventy Sent Out Luke 10:1-24
4. Instruction - Instructs Lawyer on Eternal Life Luke 10:25-37
The Travel Narrative to Jerusalem: Jesus Teaches His Disciples to Testify and Walk in His Authority Luke 9:51 to Luke 21:38 is commonly called the Travel Narrative because it gives us the longest account of Jesus’ final journey to Jerusalem. This narrative material begins with His rejection by the Samaritans while passing through their country and culminates in His triumphant entry into the city of David and His daily teaching in the Temple. Luke gives his readers unique narrative material in this section of his Gospel in an effort to show how all of these events led to His death and atonement on Calvary. In this section, emphasis is placed upon Jesus training the twelve apostles to become witnesses of Him through His teaching ministry. We see Jesus’ teaching ministry mentioned in Luke 13:22.
Luke 13:22, “And he went through the cities and villages, teaching, and journeying toward Jerusalem.”
At this point in Jesus’ ministry, He sets His face towards Jerusalem with the decision that His time in Galilee was ending, where He had enjoyed a successful ministry, and it was time to face Calvary. His objective has been reached, as He had revealed Himself to the Twelve as the Savior of the World and the Son of God, and they had embraced Him. These disciples now saw Him as the Christ, the Son of the Living God (Luke 9:20). With this phase of His ministry complete, it was now time for His destiny to Calvary to be fulfilled.
The emphasis in the Travel Narrative changes from Jesus revealing His divine authority and power to His disciples towards an emphasis upon teaching and instructing His disciples on how to walk in the authority of His name. The Travel Narrative begins by showing Jesus training and sending out the seventy disciples to become witnesses of the Kingdom of God. We find Him exhorting, correcting and rebuking the people He meets along this journey. This journey to Jerusalem, thus, serves as a training ground for the twelve apostles to learn how to fulfill their divine commission after His ascension into Heaven. They, too, will embark upon their own separate journeys to the Cross, while testifying of the Kingdom of God as will be recorded in the book of Acts. They, too, will encounter people on a daily basis and learn how to minister to them by watching Jesus during His journey to the Cross. Jesus’ final words before His ascension will be a commission to His disciples to be witnesses of the Kingdom of God (Luke 24:46-49).
In 2 Timothy 4:1-2 Paul instructs young Timothy in a similar manner. He says, “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.” Thus, Paul’s phrase “be instant in season, out of season” means to be always ready to speak under the inspiration of the Holy Spirit because He will be there every time to anoint a preacher of the Gospel. Paul was simply telling this young preach from years of personal experience that God would be faithful to speak through him on all occasions and with all types of messages. Young Timothy must learn to let the Holy Spirit lead him on what needed to be said for each occasion, whether it was with reprove, rebuke, or exhortation with all longsuffering and doctrine. For we see Jesus Christ in the Gospel speaking different ways to different people. Some He instructed and encouraged because of their good hearts. Others He rebuked because of the hardness of their hearts. While others He corrected because of their simple ignorance. This is what we find Jesus doing in His Travel Narrative from Galilee to Jerusalem.
It is interesting to note that much of this material in the Travel Narrative, particularly Luke 9:51 to Luke 19:48, is unique to the four Evangelists. This is because Luke is giving a unique message to his readers, which message is the equipping and training of the Twelve to take the Gospel to the uttermost parts of the world.
Verses 1-42
Witnesses of Jesus Justifying Him as the Saviour of the World (God the Father’s Justification of Jesus) Luke 4:31 to Luke 21:38 contains the testimony of Jesus’ public ministry, as He justifies Himself as the Saviour of the world. In this major section Jesus demonstrates His divine authority over man, over the Law, and over creation itself, until finally He reveals Himself to His three close disciples on the Mount of Transfiguration as God manifested in the flesh. Jesus is the Saviour over every area of man’s life and over creation itself, a role that can only be identified with God Himself. This was the revelation that Peter had when he said that Jesus was Christ, the Son of the Living God. Luke 4:14 to Luke 9:50 begins with His rejection in His hometown of Nazareth and this section culminates in Luke 9:50 with Peter’s confession and testimony of Jesus as the Anointed One sent from God. In summary, this section of material is a collection of narratives that testifies to Jesus’ authority over every aspect of humanity to be called the Christ, or the Saviour of the world.
Luke presents Jesus Christ as the Saviour of the world that was presently under the authority of Roman rule. He was writing to a Roman official who was able to exercise his authority over men. Thus, Luke was able to contrast Jesus’ divine authority and power to that of the Roman rule. Jesus rightfully held the title as the Saviour of the world because of the fact that He had authority over mankind as well as the rest of God’s creation. Someone who saves and delivers a person does it because he has the authority and power over that which oppresses the person.
In a similar way, Matthew portrays Jesus Christ as the Messiah who fulfilled Old Testament prophecy. Matthew’s presentation of Jesus as the King of the Jews supports His claim as the Messiah. John gives us the testimony of God the Father, who says that Jesus Christ is the Son of God. John uses the additional testimonies of John the Baptist, of His miracles, of the fulfillment of Old Testament prophecies and of Jesus Himself to support this claim. Mark testifies of the many miracles of the Lord Jesus Christ by emphasizing the preaching of the Gospel as the way in which these miracles take place.
This major section of the public ministry of Jesus Christ can be subdivided into His prophetic testimonies. In Luke 4:31 to Luke 6:49 Jesus testifies of true justification in the Kingdom of God. In Luke 7:1 to Luke 8:21 Jesus testifies of His doctrine. In Luke 8:22 to Luke 10:37 Jesus testifies of divine service in the Kingdom of God as He sets His face towards Jerusalem. In Luke 10:38 to Luke 17:10 Jesus testifies of perseverance in the Kingdom of God as He travels towards Jerusalem. Finally, in Luke 17:11 to Luke 21:38 Jesus teaches on glorification in the Kingdom of God.
The Two-Fold Structure in Luke of Doing/Teaching As Reflected in the Prologue to the Book of Acts - The prologue to the book of Acts serves as a brief summary and outline of the Gospel of Luke. In Acts 1:1 the writer makes a clear reference to the Gospel of Luke, as a companion book to the book of Acts, by telling us that this “former treatise” was about “all that Jesus began to do and to teach.” If we examine the Gospel of Luke we can find two major divisions in the narrative material of Jesus’ earthly ministry leading up to His Passion. In Luke 4:14 to Luke 9:50 we have the testimony of His Galilean Ministry in which Jesus did many wonderful miracles to reveal His divine authority as the Christ, the Son of God. This passage emphasized the works that Jesus did to testify of Himself as the Saviour of the world. The emphasis then shifts beginning in Luke 9:51 to Luke 21:38 as it focuses upon Jesus teaching and preparing His disciples to do the work of the Kingdom of God. Thus, Luke 4:14 to Luke 21:38 can be divided into this two-fold emphasis of Jesus’ works and His teachings. [186]
[186] We can also see this two-fold aspect of doing and teaching in the Gospel of Matthew, as Jesus always demonstrated the work of the ministry before teaching it in one of His five major discourses. The narrative material preceding his discourses serves as a demonstration of what He then taught. For example, in Matthew 8:1 to 9:38, Jesus performed nine miracles before teaching His disciples in Matthew 10:1-42 and sending them out to perform these same types of miracles. In Matthew 11:1 to 12:50 this Gospel records examples of how people reacted to the preaching of the Gospel before Jesus teaches on this same subject in the parables of Matthew 13:1-52. We see examples of how Jesus handled offences in Matthew 13:53 to 17:27 before He teaches on this subject in Matthew 18:1-35. Jesus also prepares for His departure in Matthew 19:1 to 25:46 before teaching on His second coming in Matthew 24-25.
Jesus’ Public Ministry One observation that can be made about Jesus’ Galilean ministry and his lengthy travel narrative to Jerusalem is that He attempts to visit every city and village in Israel that will receive Him. He even sends out His disciples in order to reach them all. But why is such an effort made to preach the Gospel to all of Israel during Jesus’ earthly ministry? Part of the answer lies in the fact that Jesus wanted everyone to have the opportunity to hear and believe. For those who rejected Him, they now will stand before God on the great Judgment Day without an excuse for their sinful lifestyles. Jesus wanted everyone to have the opportunity to believe and be saved. This seemed to be His passion throughout His Public Ministry. Another aspect of the answer is the impending outpouring of the Holy Ghost and the sending out of the Twelve to the uttermost parts of the earth. Jesus understood the necessity to first preach the Gospel to all of Israel before sending out the apostles to other cities and nations.
Verses 13-16
Jesus Rebukes the Unrepentant Cities (Matthew 11:20-24 ) In Luke 10:13-16 Jesus speaks woes upon those cities who have rejected the Good News of the Kingdom of God. Jesus was not just speaking to vent His feelings. He was actually talking to those cities in the spirit realm and setting in motion God’s judgment for that hour.
Luke 10:13-16 actually belongs to the previous verses of Luke 10:10-13, in which Jesus is teaching His disciples how to respond when a city either received or rejects them.
Luke 10:15 Comments - Jesus’ words of judgment upon Capernaum appear to be taken from Isaiah 14:13; Isaiah 14:15.
Isaiah 14:13-15, “For thou hast said in thine heart, I will ascend into heaven , I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell , to the sides of the pit.”
Verses 17-20
The Seventy Return Rejoicing In Luke 10:17-20 we have the story of how the seventy disciples whom Jesus had sent out returned rejoicing at what God had done through them.
Luke 10:17 And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.
Luke 10:17 Comments When Jesus sent forth the Twelve and the seventy to preach the Gospel and to heal the sick and cast out demons, He gave them His name. When the disciples spoke His name, they exercised all of the authority in His name.
Luke 10:18 And he said unto them, I beheld Satan as lightning fall from heaven.
Luke 10:18 Comments - The imperfect tense is used in the Greek verb “I beheld,” which can be translated, “ I am beginning to see Satan as lightening fall from heaven.” This statement then means that Jesus says He is beginning to see the downfall of the kingdom of Satan upon earth as the Church goes forth to heal the sick and cast out demons. Jesus then corrects them in verse 20 so that they would not enter into pride over this new power they have been given.
Luke 10:19 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.
Luke 10:19 “Behold, I give unto you power” - Word Study on “I give unto you” - Comments - The perfect tense is used in the Greek verb “I give,” which can be translated, “I have given unto you power.”
Comments - This Greek tense reflects the fact that Jesus at an earlier point in time gave them the authority to use His name when casting out demons and healing the sick when He first commissioned them. The Greek perfect tense expresses action that started in the past and continues into the present.
Word Study on “power” - The English word “power” is used two times in Luke 10:19. The first use is regarding the power that Jesus gave His disciples and the second occurrence refers to the power of demons. However, in the Greet text these are two entirely different words. The first word is ἐξουσία (G1849), which means, “privilege, force, capacity, competency, freedom, mastery” ( Strong). The second word is δυ ́ ναμις (G1411), which means, “power” ( Strong).
Comments - We know that God is all-powerful. However, we must not forget that Satan has limited power on this earth, which he uses to control and destroy men. Note:
1 John 4:4, “Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.”
Jesus is simply saying in Luke 10:19 that thru His name He has given to His church divine authority, which Kenneth Hagin defines as “delegated power.” [218] He has delegated to us all of the authority of Jesus Christ Himself. Jesus is delegating them authority to use the power that is in His name whenever and wherever they need it in proclaiming the Gospel. Therefore, although Satan does have limited power and he does exercise his power, we, as believers, have been delegated the use of God’s power and are easily able to overcome him. Kenneth Hagin gives the example of a police officer directing traffic. Although he himself does not have the power to physically stop the cars, he can simply raise his hands or blow a whistle and these powerful cars come to a stop. This is because the police officer has been delegated the power of the government which has authority over those people driving the cars. In the same way, we are to be strong in the Lord and in the power of his might. We do this by taking the name of Jesus Christ and exercising our authority over the devil (Ephesians 6:10).
[218] Kenneth Hagin, The Believer’s Authority (Tulsa, Oklahoma: Faith Library Publications, c1984, 1992), 7-8.
Luke 10:19 “to tread on serpents and scorpions” Comments - Jesus and John the Baptist called the Pharisees and scribes “serpents” and “vipers,” referring to their demonic behaviour (Matthew 3:7; Matthew 23:33). However, the word “serpents” in this passage is a clear reference to demons.
Matthew 3:7, “But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?”
Matthew 23:33, “Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?”
Luke 10:20 Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.
Luke 10:20 Comments - Why do we serve the Lord? We serve the Lord because we love Him, and we desire His fellowship rather than serving Him for personal benefits. Therefore, we can rejoice at all times, and not just when our circumstances are to our benefit. Note these insightful words from Frances J. Roberts:
“Rejoice. Rejoice not so much in victories as in the fact that I am leading. Praise Me. Not so much for My blessings as for My love which prompts them. Serve Me with gladness, not for the ultimate nor present reward, but for the thrill of knowing that we labor together; that I stand beside thee in every enterprise however trivial.” [219]
[219] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 121.
Note that Philippians 4:4 does not say to rejoice in or victories or in our blessings. It tells us to rejoice “in the Lord.”
Philippians 4:4, “Rejoice in the Lord alway: and again I say, Rejoice.”
Satan accused Job of serving God for personal benefit rather than for his love towards God.
Job 1:9-11, “Then Satan answered the LORD, and said, Doth Job fear God for nought? Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face.”
Job 2:4-5, “And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life. But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.”
Verses 21-24
Jesus Rejoices Over the Success of the Disciples (Matthew 11:25-27 ; Matthew 13:16-17 ) After Jesus debriefs His disciples upon their return, He rejoices in His heart over what they had done for the Kingdom of God and then blesses them.
Luke 10:21 Comments - In these last days before the coming of the Lord Jesus God is pouring out His Spirit upon the Church. One manifestation of this outpouring is when people laugh in the Spirit. It is a deep laughter that comes from within, from the Spirit of God. We find Jesus experiencing the same in Luke 10:21 as He rejoiced in the Spirit over the testimonies of His disciples who were casting out demons and healing the sick.
Verses 25-37
The Story of the Good Samaritan: Illustration of Loving Others With All of Our Hearts In Luke 10:25-37 Jesus is approached by a lawyer who asks Him the true meaning of eternal life. When Jesus defined it as loving God and loving our neighbours, He felt the need to illustrate with the story of the Good Samaritan. This is an illustration of how to serve the Lord with our hearts.
Proposed Allegory in the Story of the Good Samaritan - In the story of The Good Samaritan:
1. The thieves (Luke 10:30) represent the devil and demons and their work through evil people to destroy lives.
2. The traveling man could be any one traveling through this life without Jesus.
3. The priest (Luke 10:31) can be some religious leader without love and time to care due to the religious duties of man’s doctrine.
4. The Levite can be a layman who goes to church as a religious duty, but not out of love.
5. The Samaritan does what Jesus does to a lost and dying man in his sins.
a. He bound up his wounds - Jesus heals our hurts and scares.
b. He poured oil and wine - The Holy spirit and the cleansing sins.
c. To an inn - Jesus leads us to a church under the care of a pastor.
In regards to verse 35, Jesus gives the Pastor what is needed to care for the sheep. One day the Lord will repay us for our work.
Luke 10:27 Comments - The Ten Commandments can be grouped into two sections. The first four commandments refer to our relationship to God, while the last six refer to our relationships with men. In the parallel passage in Mark 12:29-31, Jesus quoted from Deuteronomy 6:4-5, which was a very famous passage of Scripture referred to by the Jews as “The Shema.”
Deuteronomy 6:4-5, “Hear, O Israel: The LORD our God is one LORD: And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.”
It was a passage of Scripture that every scribe knew by heart. Jesus was summarizing the first four commandments when He told the scribe to love the Lord thy God with all of your heart, soul, mind and strength. The first commandment refers to serving the Lord with our heart. The second commandment refers to serving the Lord with all of our soul, where our emotions, feelings and will exist. The third commandment refers to serving the Lord with all of our mind, and deals with the words of our mouth. The fourth commandment refers to serving the Lord with all of our strength, or bodies. He then summarized the last six commandments when He said to love our neighbour as ourselves. Perhaps the difference between the soul and the mind would be that one emphasizes our thoughts and attitudes, while the other emphasizes our words that we speak. Thus, our soulish realm has a two-fold aspect of thoughts and confession.
Luke 10:30 Comments - Josephus described Judea during this period of history as a place of much insecurity, with “ten thousand other disorders” and “full of robberies.”
“Now at this time there were ten thousand other disorders in Judea, which were like tumults, because a great number put themselves into a warlike posture, either out of hopes of gain to themselves, or out of enmity to the Jews….” ( Antiquities 17.10.4)
“And now Judea was full of robberies…” ( Antiquities 17.10.8)
Thus, this was a story to which many people could easily relate.
Luke 10:31-32 Comments Justifications for Being a Good Samaritan - The priests and the Levites had plenty of Scriptures to justify themselves in not coming to the aid of a dying man. For examples, those who were under a Nazarite vow could not come near a dead body.
Numbers 6:6, “All the days that he separateth himself unto the LORD he shall come at no dead body.”
The high priests could not approach a dead body, not even his kin.
Leviticus 21:1, “And the LORD said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall none be defiled for the dead among his people:”
Leviticus 21:10-11, “And he that is the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, nor rend his clothes; Neither shall he go in to any dead body, nor defile himself for his father, or for his mother;”
Even the common man became defiled when he touched a dead body so that he was not allowed to make an offering unto the Lord.
Numbers 9:6-7, “And there were certain men, who were defiled by the dead body of a man, that they could not keep the passover on that day: and they came before Moses and before Aaron on that day: And those men said unto him, We are defiled by the dead body of a man: wherefore are we kept back, that we may not offer an offering of the LORD in his appointed season among the children of Israel?”
Numbers 19:11, “He that toucheth the dead body of any man shall be unclean seven days.”
Numbers 19:13, “Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the LORD; and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness is yet upon him.”
Numbers 19:16, “And whosoever toucheth one that is slain with a sword in the open fields, or a dead body, or a bone of a man, or a grave, shall be unclean seven days.”
Verses 38-42
Perseverance: Jesus Testifies of Striving to Enter Into Heaven In Luke 10:38 to Luke 17:10 Jesus testifies of striving to enter into Heaven through perseverance.
Outline: Note the proposed outline:
1. Narrative: Jesus Demonstrates Perseverance Luke 10:38 to Luke 13:21
2. Discourse: Jesus Teaches on Perseverance: Luke 13:22 to Luke 17:10