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10
Jesus sends out the Seventy*Whereas the Twelve had been sent two by two to Galilee, the Seventy were sent to Judea.
1 Now after these things, the Lord appointed seventy†Perhaps 1% of the Greek manuscripts, of objectively inferior quality, add “two” (as in NIV, LB, TEV, etc.), (also in verse 17). others also, and sent them two by two ahead of Him to every town and place where He Himself was about to go. 2 Then He said to them: “The harvest is indeed great, but the workers are few; therefore pray to the Lord of the harvest that He may send out workers into His harvest.
3 “Go! Yes, I am sending you out like lambs among wolves. 4 Do not carry a purse, nor a knapsack, nor sandals; and greet no one along the road.‡I assume that the Lord assigned a specific town to each pair, and they were instructed to get there as fast as they could. 5 Into whatever house you enter, first say, ‘Peace to this house.’ 6 If a son of peace is there, your peace will rest upon him; but if not, it will return to you. 7 Remain in that same house, eating and drinking what they offer, because the worker is worthy of his wages. Do not move around from house to house.§Now why would anyone think of moving around? Presumably they would be thinking of better food or more comfort. Such an attitude would certainly detract from the Message.
8 “And into whatever town you enter, and they receive you, eat the things that are set before you. 9 Heal the sick therein and say to them, ‘The Kingdom of God has come near to you.’ 10 But into whatever town you enter, and they do not receive you, go out into its streets and say: 11 ‘Even the dust of your town that clings to us we wipe off against you. Nonetheless know this, that the Kingdom of God has come near to you.’ 12 I say to you that it will be more tolerable in that Day for Sodom than for that town.
Jesus gives the example
13 “Woe to you, Chorazin! Woe to you, Bethsaida! Because if the mighty works that were done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. 14 Nevertheless it will be more tolerable for Tyre and Sidon at the Judgment than for you. 15 And you, Capernaum, who are ‘exalted to heaven’, will be brought down to Hades.
16 “He who listens to you listens to me, and he who rejects you rejects me;*To represent Christ is a great privilege, but also a great responsibility. but he who rejects me rejects Him who sent me!”
The Seventy return and report
17 Then the seventy returned with joy, saying, “Lord, even the demons are subject to us in your name!” 18 So He said to them: “I watched Satan fall like lightning out of heaven.†A most interesting comment! Clearly Jesus is referring to a time before His incarnation—He knew He was Jehovah the Son. 19 Take note, I am giving‡Instead of ‘am giving’, perhaps 2.5% of the Greek manuscripts, of objectively inferior quality, have ‘have given’ (as in NIV, NASB, LB, TEV, etc.)—a serious error. Jesus said this perhaps five months before His death and resurrection, addressing the seventy (not just the twelve). The Lord is talking about the future, not the past; a future that includes us! you the authority to trample on snakes and scorpions,§The Lord gives us the authority to “trample snakes and scorpions”. Well now, to smash the literal insect, a scorpion, you don't need power from on High, just a slipper (if you're fast you can do it barefoot). To trample a snake I prefer a boot, but we can kill literal snakes without supernatural help. It becomes obvious that Jesus was referring to something other than reptiles and insects. I understand Mark 16:18 to be referring to the same reality—Jesus declares that certain signs will accompany the believers (the turn of phrase virtually has the effect of commands): they will expel demons, they will speak strange languages, they will remove ‘snakes’, they will place hands on the sick. (“If they drink…” is not a command; it refers to an eventuality.) But what did the Lord Jesus mean by ‘snakes’?
In a list of distinct activities Jesus has already referred to demons, so the ‘snakes’ must be something else. In Matthew 12:34 Jesus called the Pharisees a ‘brood of vipers’, and in 23:33, ‘snakes, brood of vipers’. In John 8:44, after they claimed God as their father, Jesus said, “You are of your father the devil”. And 1 John 3:10 makes clear that Satan has many other ‘sons’. In Revelation 20:2 we read: “He seized the dragon, the ancient serpent, who is a slanderer, even Satan, who deceives the whole inhabited earth, and bound him for a thousand years.” If Satan is a snake, then his children are also snakes. So then, I take it that our ‘snakes’ are human beings who chose to serve Satan, who sold themselves to evil. I conclude that the ‘snakes’ in Luke 10:19 are the same as those in Mark 16:18, but what of the ‘scorpions’? Since they also are of the enemy, they may be demons, in which case the term may well include their offspring, the humanoids [see my paper, “In the Days of Noah”, available from www.prunch.org]. I am still working on the question of just how the removal is done. and over all the power of the enemy,*In Matthew 28:18 Sovereign Jesus affirms that He holds “all authority in heaven and on earth”, so He is clearly competent to delegate some of that authority to us. Now then, just how does “authority over all the power of the enemy” work, in practice? Authority controls power, but since we have access to God's limitless power (Ephesians 3:20), we should not give Satan the satisfaction of our using his (and he could easily deceive us into doing things we shouldn't). We should use our authority to forbid the use of Satan's power, with reference to specific situations—in my experience, we must be specific. (I have tried binding Satan once for all until the end of the world, but it does not work; presumably because God's plan calls for the enemy's continued activity in this world. We can limit what the enemy does, but not put him completely out of business, or so I deem.) But just how should we go about it?
In the armor described in Ephesians 6 we find “the sword of the Spirit” (verse 17). A sword is a weapon for offense, although it is also used for defense. The Text tells us that this sword is “the ρημα of God”—ρημα, not λογος. It is God's Word spoken, or applied. Really, what good is a sword left in its sheath? However marvelous our Sword may be (Hebrews 4:12), to produce effect it must come out of the scabbard. The Word needs to be spoken, or written—applied in a specific way.
In the Bible we have many examples where people brought the power of God into action by speaking. Our world began with a creative word from God—spoken (Genesis, 1:3, 6, 9, 11, 14, 20, 24, 26; and see Hebrews 11:3). Moses did a lot of speaking. Elijah spoke (1 Kings 17:1, 18:36, 2 Kings 1:10). Elisha spoke (2 Kings 2:14, 21, 24; 4:16, 43; 6:19). Jesus did a great deal of speaking. Ananias spoke (Acts 9:17). Peter spoke (Acts 9:34, 40). Paul spoke (Acts 13:11; 14:3, 10; 16:18; 20:10; 28:8). In short, we need to speak! and nothing at all may harm you. 20 However, do not rejoice in this, that the spirits are subject to you; rather rejoice because your names are written in heaven.”†Yes indeed, nothing compares to having your name written in heaven!
Jesus worships His Father
21 In that same hour Jesus exulted in His spirit‡Most versions capitalize ‘Spirit’ and just over 3% of the Greek manuscripts state overtly, ‘the Holy Spirit’, but I take it that Jesus exulted in His own spirit. and said: “I praise you, Father, Lord of heaven and earth, that you have hidden these things from the wise and intelligent, and have revealed them to ‘infants’. Yes, Father, because it pleased you to do so.”
22 And turning to the disciples He said:§Some 10% of the Greek manuscripts omit “And turning to the disciples He said” (as in most versions), which confuses the quote. Jesus changes from addressing His Father to addressing the disciples. The clause is repeated at the beginning of verse 23, but ‘privately’ is added. “All things have been entrusted to me by my Father; also, no one knows who the Son is except the Father, and who the Father is except the Son, and to whomever the Son may choose to reveal Him.” 23 Then turning to His disciples*Should we understand this as referring to the Twelve, or does it include the Seventy? I don't know, but there were probably others as well who were following along. privately He said: “Blessed are the eyes that are seeing the things that you see; 24 for I say to you that many prophets and kings have desired to see what you are seeing but did not, and to hear what you are hearing but did not.”†Yes indeed, the Twelve had a privilege not shared by anyone before or since, although ‘disciples’ may include more than the twelve.
How to inherit eternal life
25 And then, a certain lawyer stood up to test Him, saying, “Teacher, what must I do to inherit eternal life?” 26 So He said to him: “What is written in the Law? How do you read it?” 27 In answer he said: “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind, and, your neighbor as yourself.”‡See Deuteronomy 6:5 and Leviticus 19:18—to include the ‘neighbor’ he had to quote from a different book. Notice that Jesus agreed with him. 28 So He said to him, “You have answered correctly; do this and you will live!” 29 But he, wanting to justify himself, said to Jesus, “And who is my neighbor?”§Notice that the man skipped the most important part of his answer, about loving the Lord.
The good Samaritan
30 By way of reply Jesus said: “A certain man was going down from Jerusalem to Jericho, and as it chanced he ran into robbers, who after having stripped and wounded him, departed, leaving him half dead. 31 Now by coincidence a certain priest was going down that road, and when he saw him he passed by on the other side. 32 So too, a Levite, when he arrived at the place, came and looked,*The priest maintained his distance, but the Levite at least went close to the man for a better look, but then did nothing about it. and passed by on the other side. 33 But a certain Samaritan,†The Lord's choice of a ‘Samaritan’ was doubtless deliberate, since the Jews looked down on them. as he traveled, came by there, and upon seeing him was moved with compassion; 34 and going to him he bound up his wounds, applying oil and wine. Then he placed him on his own mount, brought him to an inn, and took care of him. 35 On the next day, when he departed, he took out two denarii, gave them to the innkeeper, and said to him, ‘Take care of him; and should you spend more, I will repay you when I return.’ 36 So which of these three, would you say, was ‘neighbor’ to him who ran into the robbers?” 37 He said, “The one who showed mercy on him.” So Jesus said to him, “Go and do likewise!”‡Anyone who has been hit with a calamity is a candidate for needing a ‘neighbor’. What with floods, tornados, earthquakes, etc. there are plenty of candidates.
Martha and Mary
38 Now it happened as they traveled that He entered a certain village;§Bethany. and a certain woman named Martha welcomed Him into her house.*Martha was presumably older than Mary. 39 And she had a sister called Mary, who actually sat at Jesus' feet listening to His words. 40 Well Martha was distracted with much serving; so coming up she said: “Lord, don't you care that my sister has left me to serve alone? Do please tell her to help me!” 41 But in answer Jesus said to her: “Martha, Martha, you are anxious and agitated about many things, 42 but only one is needed.†Apparently Martha was preparing a major meal, and the Lord told her that something simple would be fine. Although we may sympathize with Martha, Jesus defended Mary. However, Mary has chosen the good part, which will not be taken away from her.”

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*^ Whereas the Twelve had been sent two by two to Galilee, the Seventy were sent to Judea.

†10:1 Perhaps 1% of the Greek manuscripts, of objectively inferior quality, add “two” (as in NIV, LB, TEV, etc.), (also in verse 17).

‡10:4 I assume that the Lord assigned a specific town to each pair, and they were instructed to get there as fast as they could.

§10:7 Now why would anyone think of moving around? Presumably they would be thinking of better food or more comfort. Such an attitude would certainly detract from the Message.

*10:16 To represent Christ is a great privilege, but also a great responsibility.

†10:18 A most interesting comment! Clearly Jesus is referring to a time before His incarnation—He knew He was Jehovah the Son.

‡10:19 Instead of ‘am giving’, perhaps 2.5% of the Greek manuscripts, of objectively inferior quality, have ‘have given’ (as in NIV, NASB, LB, TEV, etc.)—a serious error. Jesus said this perhaps five months before His death and resurrection, addressing the seventy (not just the twelve). The Lord is talking about the future, not the past; a future that includes us!

§10:19 The Lord gives us the authority to “trample snakes and scorpions”. Well now, to smash the literal insect, a scorpion, you don't need power from on High, just a slipper (if you're fast you can do it barefoot). To trample a snake I prefer a boot, but we can kill literal snakes without supernatural help. It becomes obvious that Jesus was referring to something other than reptiles and insects. I understand Mark 16:18 to be referring to the same reality—Jesus declares that certain signs will accompany the believers (the turn of phrase virtually has the effect of commands): they will expel demons, they will speak strange languages, they will remove ‘snakes’, they will place hands on the sick. (“If they drink…” is not a command; it refers to an eventuality.) But what did the Lord Jesus mean by ‘snakes’? In a list of distinct activities Jesus has already referred to demons, so the ‘snakes’ must be something else. In Matthew 12:34 Jesus called the Pharisees a ‘brood of vipers’, and in 23:33, ‘snakes, brood of vipers’. In John 8:44, after they claimed God as their father, Jesus said, “You are of your father the devil”. And 1 John 3:10 makes clear that Satan has many other ‘sons’. In Revelation 20:2 we read: “He seized the dragon, the ancient serpent, who is a slanderer, even Satan, who deceives the whole inhabited earth, and bound him for a thousand years.” If Satan is a snake, then his children are also snakes. So then, I take it that our ‘snakes’ are human beings who chose to serve Satan, who sold themselves to evil. I conclude that the ‘snakes’ in Luke 10:19 are the same as those in Mark 16:18, but what of the ‘scorpions’? Since they also are of the enemy, they may be demons, in which case the term may well include their offspring, the humanoids [see my paper, “In the Days of Noah”, available from www.prunch.org]. I am still working on the question of just how the removal is done.

*10:19 In Matthew 28:18 Sovereign Jesus affirms that He holds “all authority in heaven and on earth”, so He is clearly competent to delegate some of that authority to us. Now then, just how does “authority over all the power of the enemy” work, in practice? Authority controls power, but since we have access to God's limitless power (Ephesians 3:20), we should not give Satan the satisfaction of our using his (and he could easily deceive us into doing things we shouldn't). We should use our authority to forbid the use of Satan's power, with reference to specific situations—in my experience, we must be specific. (I have tried binding Satan once for all until the end of the world, but it does not work; presumably because God's plan calls for the enemy's continued activity in this world. We can limit what the enemy does, but not put him completely out of business, or so I deem.) But just how should we go about it? In the armor described in Ephesians 6 we find “the sword of the Spirit” (verse 17). A sword is a weapon for offense, although it is also used for defense. The Text tells us that this sword is “the ρημα of God”—ρημα, not λογος. It is God's Word spoken, or applied. Really, what good is a sword left in its sheath? However marvelous our Sword may be (Hebrews 4:12), to produce effect it must come out of the scabbard. The Word needs to be spoken, or written—applied in a specific way. In the Bible we have many examples where people brought the power of God into action by speaking. Our world began with a creative word from God—spoken (Genesis, 1:3, 6, 9, 11, 14, 20, 24, 26; and see Hebrews 11:3). Moses did a lot of speaking. Elijah spoke (1 Kings 17:1, 18:36, 2 Kings 1:10). Elisha spoke (2 Kings 2:14, 21, 24; 4:16, 43; 6:19). Jesus did a great deal of speaking. Ananias spoke (Acts 9:17). Peter spoke (Acts 9:34, 40). Paul spoke (Acts 13:11; 14:3, 10; 16:18; 20:10; 28:8). In short, we need to speak!

†10:20 Yes indeed, nothing compares to having your name written in heaven!

‡10:21 Most versions capitalize ‘Spirit’ and just over 3% of the Greek manuscripts state overtly, ‘the Holy Spirit’, but I take it that Jesus exulted in His own spirit.

§10:22 Some 10% of the Greek manuscripts omit “And turning to the disciples He said” (as in most versions), which confuses the quote. Jesus changes from addressing His Father to addressing the disciples. The clause is repeated at the beginning of verse 23, but ‘privately’ is added.

*10:23 Should we understand this as referring to the Twelve, or does it include the Seventy? I don't know, but there were probably others as well who were following along.

†10:24 Yes indeed, the Twelve had a privilege not shared by anyone before or since, although ‘disciples’ may include more than the twelve.

‡10:27 See Deuteronomy 6:5 and Leviticus 19:18—to include the ‘neighbor’ he had to quote from a different book. Notice that Jesus agreed with him.

§10:29 Notice that the man skipped the most important part of his answer, about loving the Lord.

*10:32 The priest maintained his distance, but the Levite at least went close to the man for a better look, but then did nothing about it.

†10:33 The Lord's choice of a ‘Samaritan’ was doubtless deliberate, since the Jews looked down on them.

‡10:37 Anyone who has been hit with a calamity is a candidate for needing a ‘neighbor’. What with floods, tornados, earthquakes, etc. there are plenty of candidates.

§10:38 Bethany.

*10:38 Martha was presumably older than Mary.

†10:42 Apparently Martha was preparing a major meal, and the Lord told her that something simple would be fine. Although we may sympathize with Martha, Jesus defended Mary.

© 2016 Wilbur N. Pickering, ThM, PhD