Lucas 10
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1 Después de esto, el Señor designó también a otros setenta y dos, y los envió de dos en dos delante de él a toda ciudad y lugar adonde él iba a ir. 2 Les decía: «La cosecha es abundante, pero los obreros son pocos. Rueguen, pues, al Señor de la cosecha que envíe obreros a su cosecha. 3 Vayan; miren que los envío como corderos en medio de lobos. 4 No lleven bolsa de dinero, ni bolsa de viaje, ni sandalias, y no saluden a nadie por el camino. 5 En cualquier casa donde entren, digan primero: “Paz a esta casa”. 6 Si hay allí un hijo de paz, la paz de ustedes reposará sobre él; si no, volverá a ustedes. 7 Permanezcan en esa misma casa, comiendo y bebiendo lo que les den, porque el obrero es digno de su salario. No vayan de casa en casa. 8 En cualquier ciudad donde entren y los reciban, coman lo que les pongan delante. 9 Sanen a los enfermos que haya en ella y díganles: “El reino de Dios se ha acercado a ustedes”. 10 Pero en cualquier ciudad donde entren y no los reciban, salgan a sus calles y digan: 11 “Hasta el polvo de su ciudad que se nos ha pegado a los pies lo sacudimos contra ustedes. Sin embargo, sepan esto: el reino de Dios se ha acercado”. 12 Les digo que en aquel día será más tolerable para Sodoma que para aquella ciudad. 13 ¡Ay de ti, Corazín! ¡Ay de ti, Betsaida! Porque si en Tiro y en Sidón hubieran ocurrido los milagros que han ocurrido entre ustedes, hace tiempo se habrían arrepentido, sentados en tela áspera y ceniza. 14 Sin embargo, en el juicio será más tolerable para Tiro y Sidón que para ustedes. 15 Y tú, Capernaúm, ¿acaso serás elevada hasta el cielo? Serás hundida hasta el Hades. 16 El que los escucha a ustedes me escucha a mí; el que los rechaza a ustedes me rechaza a mí; y el que me rechaza a mí rechaza al que me envió». 17 Los setenta y dos regresaron con alegría y dijeron: «Señor, hasta los demonios se nos someten en tu nombre». 18 Él les dijo: «Yo veía a Satanás caer del cielo como un relámpago. 19 Miren, les he dado autoridad para pisar serpientes y escorpiones, y sobre todo el poder del enemigo; y nada les hará daño. 20 Pero no se alegren de que los espíritus se les sometan; alégrense de que sus nombres están escritos en los cielos». 21 En esa misma hora se llenó de gozo en el Espíritu Santo y dijo: «Te alabo, Padre, Señor del cielo y de la tierra, porque has ocultado estas cosas a los sabios y entendidos y las has revelado a los niños. Sí, Padre, porque así te agradó». 22 «Todo me ha sido entregado por mi Padre. Nadie conoce quién es el Hijo sino el Padre, ni quién es el Padre sino el Hijo y aquel a quien el Hijo quiera revelarlo». 23 Volviéndose hacia los discípulos, les dijo en privado: «Dichosos los ojos que ven lo que ustedes ven, 24 porque les digo que muchos profetas y reyes desearon ver lo que ustedes ven y no lo vieron, y oír lo que ustedes oyen y no lo oyeron». 25 Entonces un experto en la ley se levantó para ponerlo a prueba y preguntó: «Maestro, ¿qué debo hacer para heredar la vida eterna?». 26 Él le dijo: «¿Qué está escrito en la ley? ¿Cómo lo lees?». 27 Respondió: «Amarás al Señor tu Dios con todo tu corazón, con toda tu alma, con todas tus fuerzas y con toda tu mente; y a tu prójimo como a ti mismo». 28 Él le dijo: «Has respondido correctamente. Haz esto y vivirás». 29 Pero él, queriendo justificarse, le preguntó a Jesús: «¿Y quién es mi prójimo?». 30 Jesús respondió: «Un hombre bajaba de Jerusalén a Jericó y cayó en manos de unos ladrones. Lo despojaron, lo golpearon y se fueron, dejándolo medio muerto. 31 Por casualidad, un sacerdote bajaba por aquel camino y, al verlo, pasó de largo por el otro lado. 32 Del mismo modo, un levita llegó al lugar y, al verlo, pasó de largo por el otro lado. 33 Pero un samaritano que iba de viaje llegó adonde él estaba y, al verlo, se compadeció. 34 Se acercó y vendó sus heridas, echándoles aceite y vino. Luego lo montó sobre su propia cabalgadura, lo llevó a una posada y cuidó de él. 35 Al día siguiente sacó dos monedas de plata, se las dio al posadero y le dijo: “Cuida de él; y todo lo que gastes de más, yo te lo pagaré cuando regrese”. 36 ¿Cuál de estos tres te parece que se hizo prójimo del que cayó en manos de los ladrones?». 37 Él respondió: «El que tuvo misericordia de él». Entonces Jesús le dijo: «Ve y haz tú lo mismo». 38 Mientras iban de camino, él entró en una aldea, y una mujer llamada Marta lo recibió. 39 Ella tenía una hermana llamada María, que se sentó a los pies de Jesús y escuchaba su palabra. 40 Pero Marta estaba distraída con las muchas tareas del servicio. Se acercó y dijo: «Señor, ¿no te importa que mi hermana me haya dejado sola para servir? Dile, pues, que me ayude». 41 El Señor le respondió: «Marta, Marta, te preocupas y te inquietas por muchas cosas, 42 pero se necesitan pocas cosas, o una sola. María ha escogido la buena parte, y no le será quitada».
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Lucas 10:1
Lu 10:1-24. Mission of the Seventy Disciples, and Their Return.
As our Lord's end approaches, the preparations for the establishment of the coming Kingdom are quickened and extended.
1. the Lord--a becoming title here, as this appointment was an act truly lordly [Bengel].
other seventy also--rather, "others (also in number), seventy"; probably with allusion to the seventy elders of Israel on whom the Spirit descended in the wilderness (Nu 11:24, 25). The mission, unlike that of the Twelve, was evidently quite temporary. All the instructions are in keeping with a brief and hasty pioneering mission, intended to supply what of general preparation for coming events the Lord's own visit afterwards to the same "cities and places" (Lu 10:1) would not, from want of time, now suffice to accomplish; whereas the instructions to the Twelve, besides embracing all those to the Seventy, contemplate world-wide and permanent effects. Accordingly, after their return from this single missionary tour, we never again read of the Seventy.
Lucas 10:2
Lucas 10:3-15
3-12. (See on Mt 10:7-16).
Lucas 10:16
16. He that, &c.--(See on Mt 10:40).
Lucas 10:17
17. returned--evidently not long away.
Lord, &c.--"Thou hast exceeded Thy promise, for 'even the devils,'" &c. The possession of such power, not being expressly in their commission, as in that to the Twelve (Lu 9:1), filled them with more astonishment and joy than all else.
through thy name--taking no credit to themselves, but feeling lifted into a region of unimagined superiority to the powers of evil simply through their connection with Christ.
Lucas 10:18
18. I beheld--As much of the force of this glorious statement depends on the nice shade of sense indicated by the imperfect tense in the original, it should be brought out in the translation: "I was beholding Satan as lightning falling from heaven"; that is, "I followed you on your mission, and watched its triumphs; while you were wondering at the subjection to you of devils in My name, a grander spectacle was opening to My view; sudden as the darting of lightning from heaven to earth, lo! Satan was beheld falling from heaven!" How remarkable is this, that by that law of association which connects a part with the whole, those feeble triumphs of the Seventy seem to have not only brought vividly before the Redeemer the whole ultimate result of His mission, but compressed it into a moment and quickened it into the rapidity of lightning! Note.--The word rendered "devils," is always used for those spiritual agents employed in demoniacal possessions--never for the ordinary agency of Satan in rational men. When therefore the Seventy say, "the devils [demons] are subject to us," and Jesus replies, "Mine eye was beholding Satan falling," it is plain that He meant to raise their minds not only from the particular to the general, but from a very temporary form of satanic operation to the entire kingdom of evil. (See Joh 12:31; and compare Is 14:12).
Lucas 10:19
19. Behold, I give you, &c.--not for any renewal of their mission, though probably many of them afterwards became ministers of Christ; but simply as disciples.
serpents and scorpions--the latter more venomous than the former: literally, in the first instance (Mr 16:17, 18; Ac 28:5); but the next words, "and over all the power of the enemy, and nothing shall by any means hurt you," show that the glorious power of faith to "overcome the world" and "quench all the fiery darts of the wicked one," by the communication and maintenance of which to His people He makes them innocuous, is what is meant (1Jo 5:4; Ep 6:16).
Lucas 10:20
20. rejoice not, &c.--that is, not so much. So far from forbidding it, He takes occasion from it to tell them what had been passing in His own mind. But as power over demons was after all intoxicating, He gives them a higher joy to balance it, the joy of having their names in Heaven's register (Php 4:3).
Lucas 10:21-22
21-22. Jesus ... said, &c.--The very same sublime words were uttered by our Lord on a former similar occasion (see on Mt 11:25-27); but (1) There we are merely told that He "answered and said" thus; here, He "rejoiced in spirit and said," &c. (2) There it was merely "at that time" (or season) that He spoke thus, meaning with a general reference to the rejection of His gospel by the self-sufficient; here, "In that hour Jesus said," with express reference probably to the humble class from which He had to draw the Seventy, and the similar class that had chiefly welcomed their message. "Rejoice" is too weak a word. It is "exulted in spirit"--evidently giving visible expression to His unusual emotions; while, at the same time, the words "in spirit" are meant to convey to the reader the depth of them. 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 (1Pe 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!"
Lucas 10:23-24
Lucas 10:25
Lu 10:25-37. Question of a Lawyer and Parable of the Good Samaritan.
25. tempted him--"tested him"; in no hostile spirit, yet with no tender anxiety for light on that question of questions, but just to see what insight this great Galilean teacher had.
Lucas 10:26
26. What is written in the law--apposite question to a doctor of the law, and putting him in turn to the test [Bengel].
Lucas 10:27
27. Thou shalt, &c.--the answer Christ Himself gave to another lawyer. (See on Mr 12:29-33).
Lucas 10:28
28. he said, &c.--"Right; This do, and life is thine"--laying such emphasis on "this" as to indicate, without expressing it, where the real difficulty to a sinner lay, and thus nonplussing the questioner himself.
Lucas 10:29
29. willing--"wishing," to get himself out of the difficulty, by throwing on Jesus the definition of "neighbor," which the Jews interpreted very narrowly and technically, as excluding Samaritans and Gentiles [Alford].
Lucas 10:30
30. A certain man--a Jew.
from Jerusalem to Jericho--a distance of nineteen miles northeast, a deep and very fertile hollow--"the Temple of Judea" [Trench].
thieves--"robbers." The road, being rocky and desolate, was a notorious haunt of robbers, then and for ages after, and even to this day.
Lucas 10:31-32
31-32. came down a ... priest ... and a Levite--Jericho, the second city of Judea, was a city of the priests and Levites, and thousands of them lived there. The two here mentioned are supposed, apparently, to be returning from temple duties, but they had not learnt what that meaneth, 'I will have mercy and not sacrifice' [Trench].
saw him--It was not inadvertently that he acted.
came and looked--a further aggravation.
passed by--although the law expressly required the opposite treatment even of the beast not only of their brethren, but of their enemy (De 22:4; Ex 23:4, 5; compare Is 58:7).
Lucas 10:33
33. Samaritan--one excommunicated by the Jews, a byword among them, synonymous with heretic and devil (Joh 8:48; see on Lu 17:18).
had compassion--His best is mentioned first; for "He who gives outward things gives something external to himself, but he who imparts compassion and tears gives him something from his very self" [Gregory The Great, in Trench]. No doubt the priest and Levite had their excuses--It is not safe to be lingering here; besides, he's past recovery; and then, may not suspicion rest upon ourselves? So might the Samaritan have reasoned, but did not [Trench]. Nor did he say, He's a Jew, who would have had no dealings with me (Joh 4:9), and why should I with him?
Lucas 10:34
34. oil and wine--the remedies used in such cases all over the East (Is 1:6), and elsewhere; the wine to cleanse the wounds, the oil to assuage their smartings.
on his own beast--himself going on foot.
Lucas 10:35
35. two pence--equal to two day's wages of a laborer, and enough for several days' support.
Lucas 10:36
36. Which ... was neighbour?--a most dexterous way of putting the question: (1) Turning the question from, "Whom am I to love as my neighbour?" to "Who is the man that shows that love?" (2) Compelling the lawyer to give a reply very different from what he would like--not only condemning his own nation, but those of them who should be the most exemplary. (3) Making him commend one of a deeply hated race. And he does it, but it is almost extorted. For he does not answer, "The Samaritan"--that would have sounded heterodox, heretical--but "He that showed mercy on him." It comes to the same thing, no doubt, but the circumlocution is significant.
Lucas 10:37
37. Go, &c.--O exquisite, matchless teaching! What new fountains of charity has not this opened up in the human spirit--rivers in the wilderness, streams in the desert! What noble Christian institutions have not such words founded, all undreamed of till that wondrous One came to bless this heartless world of ours with His incomparable love--first in words, and then in deeds which have translated His words into flesh and blood, and poured the life of them through that humanity which He made His own! Was this parable, now, designed to magnify the law of love, and to show who fulfils it and who not? And who did this as never man did it, as our Brother Man, "our Neighbor?" The priests and Levites had not strengthened the diseased, nor bound up the broken (Eze 34:4), while He bound up the brokenhearted (Is 61:1), and poured into all wounded spirits the balm of sweetest consolation. All the Fathers saw through the thin veil of this noblest of stories, the Story of love, and never wearied of tracing the analogy (though sometimes fancifully enough) [Trench]. Exclaims Gregory Nazianzen (in the fourth century), "He hungered, but He fed thousands; He was weary, but He is the Rest of the weary; He is saluted 'Samaritan' and 'Demoniac,' but He saves him that went down from Jerusalem and fell among thieves," &c.
Lucas 10:38
Lu 10:38-42. Martha and Mary.
38. certain village--Bethany (Joh 11:1), which Luke so speaks of, having no farther occasion to notice it.
received him ... her house--The house belonged to her, and she appears throughout to be the older sister.
Lucas 10:39
39. which also--"who for her part," in contrast with Martha.
sat--"seated herself." From the custom of sitting beneath an instructor, the phrase "sitting at one's feet" came to mean being a disciple of any one (Ac 22:3).
heard--rather, "kept listening" to His word.
Lucas 10:40
40. cumbered--"distracted."
came to him--"presented herself before Him," as from another apartment, in which her sister had "left her to serve (or make preparation) alone."
carest thou not ... my sister, &c.--"Lord, here am I with everything to do, and this sister of mine will not lay a hand to anything; thus I miss something from Thy lips, and Thou from our hands."
bid her, &c.--She presumes not to stop Christ's teaching by calling her sister away, and thus leaving Him without His one auditor, nor did she hope perhaps to succeed if she had tried.
Lucas 10:41
41. Martha, Martha--emphatically redoubling upon the name.
careful and cumbered--the one word expressing the inward worrying anxiety that her preparations should be worthy of her Lord; the other, the outward bustle of those preparations.
many things--"much service" (Lu 10:40); too elaborate preparation, which so engrossed her attention that she missed her Lord's teaching.
Lucas 10:42
42. one thing, &c.--The idea of "Short work and little of it suffices for Me" is not so much the lower sense of these weighty words, as supposed in them, as the basis of something far loftier than any precept on economy. Underneath that idea is couched another, as to the littleness both of elaborate preparation for the present life and of that life itself, compared with another.
chosen the good part--not in the general sense of Moses' choice (He 11:25), and Joshua's (Jos 24:15), and David's (Psa 119:30); that is, of good in opposition to bad; but, of two good ways of serving and pleasing the Lord, choosing the better. Wherein, then, was Mary's better than Martha's? Hear what follows.
not be taken away--Martha's choice would be taken from her, for her services would die with her; Mary's never, being spiritual and eternal. Both were true-hearted disciples, but the one was absorbed in the higher, the other in the lower of two ways of honoring their common Lord. Yet neither despised, or would willingly neglect, the other's occupation. The one represents the contemplative, the other the active style of the Christian character. A Church full of Marys would perhaps be as great an evil as a Church full of Marthas. Both are needed, each to be the complement of the other.
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