10:1–20 Luke is the only Gospel to record disciples being sent ahead of Jesus on His way to Jerusalem. The material in this passage appears in Matthew in the commissioning of the Twelve (compare Matt 9:37–38; 10:7–16). The section concludes with more material unique to Luke’s Gospel: The disciples return and report their success to Jesus, who comments on Satan’s downfall and His followers’ authority.

How Many Did Jesus Send in Luke 10:1?

10:1 The Lord also appointed seventy-two others Some manuscripts report 70 disciples; others have 72. Appointed in addition to the Twelve, these disciples serve as heralds of Jesus’ proclamation of the kingdom of God.

How Many Did Jesus Send in Luke 10:1?

10:2 The harvest is plentiful, but the workers are few Describes the large number of people ready to receive Jesus’ kingdom message and the relatively few people available to share the message of the kingdom of God.

that he send out workers Sets the stage for the instructions that follow.

10:4 Do not carry a money bag Compare Luke 9:3 and note.

10:6 a son of peace Refers to a believer. Peace is used throughout Luke in reference to God’s blessing (e.g., 2:14; 7:50; 8:48).

it will return to you The initial greeting or blessing would not take effect on the house or its inhabitants.

10:7 Do not move from house to house See 9:4 and note.

10:11 we wipe off against you See 9:5 and note.

10:12 on that day Refers to the day of judgment (see v. 14 and note).

Sodom A city destroyed by Yahweh along with Gomorrah (Gen 19:24). These cities are mentioned in the nt to illustrate divine judgment (e.g., Matt 10:15; Rom 9:29; 2 Pet 2:6; Jude 7).

10:13 Chorazin A town near Capernaum. Jesus pronounces judgment against the residents of Chorazin, Bethsaida, and Capernaum—people who had a front-row seat to Jesus’ ministry and yet failed to believe (compare Matt 11:20–24).

Bethsaida A town near Capernaum.

10:14 Tyre and for Sidon Gentile (non-Jewish) cities on the Mediterranean coast, northwest of Galilee. Jesus is saying that the Gentiles living in these cities will fare better at the final judgment than the Jews of Chorazin and Bethsaida, who witnessed Jesus’ ministry but rejected Him.

in the judgment Refers to the final judgment, when God will take account of humanity and deliver His people; associated in the ot with the Day of the Lord (or Day of Yahweh; see Joel 1:15 and note).

10:15 Capernaum The home base of Jesus’ public ministry (see note on Luke 4:31).

brought down to Hades Jesus’ statement echoes Isa 14:13–15, which originally was a taunt against the king of Babylon. The Greek word used here, hadēs, is used in substitution for the Hebrew word she’ol—the realm of the dead—originally used by Isaiah. Hadēs is the Greek equivalent of the realm of the dead (the netherworld).

10:17 the seventy-two returned An unspecified amount of time has passed since the conclusion of Jesus’ discourse in Luke 10:16.

10:18 I saw Satan falling like lightning from heaven Jesus could be referencing a vision He has had of the future and Satan’s final defeat (compare Rev 20:1–10). It may also be that Jesus is referencing an event that has occurred in the past—such as Satan’s actual fall from God’s presence when he rebelled (compare Isa 14:12), or some defeat of Satan that occurred during Jesus’ lifetime.

Satan in the Old Testament and the Serpent of Genesis 3

10:20 your names are inscribed in heaven See Dan 7:10 and note; Rev 3:5 and note.

10:21–24 In this section, Jesus pronounces a blessing on His disciples (compare Matt 11:25–27; 13:16–17).

10:21 Lord of heaven and earth A title emphasizing the authority of God over all of creation (compare Acts 17:24–26).

young children Likely refers to Jesus’ disciples, indicating status rather than age. Compare Matt 10:42.

10:22 All things have been handed over to me Compare Matt 28:18.

10:24 to see the things which you see For centuries, the righteous among God’s people had desired to see the arrival of God’s kingdom (compare Luke 2:25–26).

10:25–37 In this episode, an expert on the law tests Jesus about how to inherit eternal life. Jesus’ first answer speaks of loving God, while His second calls for loving people. After the lawyer questions Him further, Jesus illustrates the heart of His ministry through the parable of the Good Samaritan, which is unique to Luke’s Gospel.

10:25 a certain legal expert One trained in the law of Moses; likely a Pharisee (see John 7:32 and note).

to test him To entrap Jesus in argumentation for the purpose of discrediting Him (see Matt 22:36 and note).

so that I will inherit eternal life The question here is different than the one asked in Matthew’s similar account, but it may reflect the same thinking (see Matt 22:36 and note).

10:26 in the law Since He is conversing with a legal expert, Jesus appeals to the law.

10:27 You shall love the Lord your God The lawyer’s answer parallels Jesus’ teaching in Matthew and Mark about the greatest commandments (Matt 22:35–40; Mark 12:28–31). Compare Lev 19:18; Deut 6:5; Josh 22:5.

10:28 Do this and you will live These commands reflect the heart of Jesus’ proclamation of the kingdom of God: love of God and love of neighbor.

10:29 wanting to justify himself The legal expert seeks to support his claim to be righteous (perhaps only in his own mind) and presses Jesus to define the term “neighbor.”

And who is my neighbor The legal expert’s question and his own answer in Luke 10:37 frame the parable of the Good Samaritan.

10:30 was going down The road from Jerusalem and Jericho dropped roughly 3,500 feet over about 10 miles.

10:31 a certain priest Refers to a religious leader of Israel. Priests performed sacrifices, maintained the temple, and provided instruction.

he passed by on the opposite side Demonstrating his lack of compassion for the injured man. Since the priest was leaving Jerusalem (and likely the temple), it is unlikely that he was concerned primarily with matters of ritual purity.

10:32 Levite Refers to a member of the tribe of Levi. The Levites served in various functions in the temple.

passed by on the opposite side See v. 31 and note.

10:33 Samaritan Jews and Samaritans despised each other (see note on 9:52). For Jesus’ audience, the idea of a good Samaritan would have been a contradiction.

Samaritans The people of Samaria were of mixed Israelite and foreign descent, so the Jewish people did not accept them as part of the Jewish community (see note on John 4:9). The hostilities between Jews and Samaritans dated all the way back to the late sixth-century bc. The Samaritans worshiped Yahweh and used a version of the Pentateuch as their Scripture, but they worshipped on Mount Gerizim, not in Jerusalem. Thus the Samaritans were despised by Jews for both ethnic and religious reasons; there was mutual hatred by the Samaritans toward Jews.

had compassion With a Samaritan playing the positive role—and a priest and Levite in negative roles—Jesus’ parable would have been shocking. It shows the extreme universality of the term “neighbor” and demonstrates the depths of mercy that should be extended to all people.

10:34 olive oil and wine To promote healing and prevent infection.

10:35 took out two denarii This amount of money would have paid for roughly two months in the inn, which might indicate the severity of the beaten man’s condition.

10:37 The one who showed mercy to him Jesus’ parable prompts the lawyer to consider what it means to be a neighbor to someone rather than how to identify who is to be considered a neighbor. This exchange is similar to Jesus’ earlier conversation with Simon the Pharisee (Luke 7:39–43).

You go and do likewise Jesus’ response implies that all people are to be treated as neighbors—with mercy and compassion.

10:38–42 Also unique to Luke, this account introduces Martha and Mary, two of Jesus’ supporters and friends. The Gospel of John elaborates on Jesus’ friendship with these women and their brother, Lazarus (e.g., John 11:1–44).

10:38 into a certain village Bethany, about half a mile east of Jerusalem (John 11:1).

10:39 sat at the feet of Jesus The posture of a learning disciple.

10:40 with much preparation Likely making provisions for Jesus and His followers.

10:41 Martha, Martha The double use of her name serves as a gentle rebuke.

10:42 few things are necessary, or only one thing While the work Martha is doing is important, it is not the most important thing—Jesus Himself is.

the better part Mary has chosen to listen and learn as a disciple—spending time in Jesus’ presence.

will not be taken away from her A relationship with Jesus cannot be stolen from a person. Jesus is pleased that Mary is learning from Him and that her focus is on time with Him. Jesus had made a similar point earlier about concerns that his disciples did not fast—there He noted that time celebrating with Him is the focus of His disciples (Luke 5:34).