Luke Chapter 10.

Luke Chapter 10.

The Mission of the Seventy.  10:1-16.  The number Seventy (or 72) may be a symbol of the universalism of the Gospel, since Jews believed there were 70 Gentile nations.  The appointment of the Seventy gave importance to the journey to Jerusalem.  They were sent to prepare the way, and to make more inexcusable Jewish unbelief.  Gentiles would hear and repent, while the privileged cities of the Jews would perish.

           

The Return of the Seventy.  10:17-20.   The joy of the disciples was a joy of success.  Greater still is the joy that one has been chosen by God.  Success may be our spiritual undoing.  Not all who achieve great results, have their name written in heaven.  A man's first responsibility is to his own spiritual status.

           

Christ's Thanksgiving.  10:21-24.

              *   His Exaltation.         verse 21.

              *   His Revelation.            "     22.

              *   His Benediction.          "     23-24.

           

The Conversation with the Scribe and the Parable of the Good Samaritan. 

           

The Fulfilment of the Law.  10:25-37.   The lawyer's question (v.25), and his motive behind it, was theological discussion rather than an anxious inquiry.  Jesus replies with another question and takes the lawyer on his own ground and compels him to answer his question.  It was reasonable that a lawyer be asked the interpretation of the law.  The lawyer may have hoped to show that Jesus was schismatic to law, but now finds the responsibility placed upon himself.

           

The Interpretation.   It was commonly held that the supposed 613 commandments were all comprised in the words of Deuteronomy 6:5 (11:13), and Lev.19:18.  Love is the central requirement of the law.  It is the law's righteous demand; hence, love and righteousness are not two different things, but aspects of the law's one central demand.  Since this is the case, every future development and interpretation of the law must be in the way of love to God and man.  Therefore Christianity is the true development, interpretation, and fulfilment of the law.  However, Christianity, is not a development in the way of legalism, but an interpretation in the way of love that destroys legalism.

           

The Lord's substantiates the lawyer's answer, but bids him practice it.  "This do continually, and thou shalt live."  The Lord did not come to destroy the law.  It was the popular religion of the representatives of the law that fell short of its ideal.

           

Difficult in Application.  The lawyer would vindicate himself.  For what?  For past failure in doing the law, or having asked the question, the answer to which, was so simple.  Chiefly this last, but both are involved.  The lawyer would keep the discussion along the line of theological speculation, but Jesus steers the discussion to a practical and concrete example.  The Lord intimates that the lawyer's difficulty arose from lack of readiness to discover his neighbour.

           

In the law, neighbour means fellow-Israelite, but there was something in the Lord's teaching that made the lawyer feel that Jesus would not accept such restricted application.  The lawyer may have hoped that Jesus would insist on the larger view in such a way as to expose himself to a charge of heresy.  But Jesus replies with a parable that compels the lawyer to become his own judge, and condemn himself.  The true meaning of the law, is discovered in practicing it.

           

"My Neighbour."  The parable gives no definition of neighbour, neither does a compassionate heart require such.  The man with love for his fellowman is never at loss to know what to do.  It is lack of love, rather than insufficient knowledge, which brings deplorable failure.  Jesus refuses to give a definition of "neighbour" for that would limit the activity of love.  But he relates a parable to show how neighbourliness works.  This is not discovered by theological disputation, but by showing mercy to those in need.

           

The parable of neighbourliness.  10:30-37.   A man in need (v.30), is presumably a Jew.  The road descends 4,000 feet, through deep, robber - infested gorges.  It had a bad name for brigandage.

           

The officials of the Law.  Such men, more than others, could be expected to fulfil Lev.19:18.  Their callousness stands in sharp contrast to the ideals of which they were the official guardians and exponents. Their knowledge of the law had not enabled them to discover their neighbour.  For the true interpretation of the law a man needs love and compassion in his heart.  Such a man discovers his neighbour.

           

The Samaritan.  A despised schismatic, unorthodox and heretical in religion.  He stands in sharp contrast to the official ministers of the law.  In his compassion he came right up to the man and was "moved with compassion" (aorist).  The aorist suggests he was immediately moved with compassion.  Oil and wine were household remedies.  Wine was used for cleansing wounds and was mixed with oil to make a salve.  He did all that was possible to help the man.  Danger, inconvenience and expense did not deter him.  The matter that the lawyer would dispute and the priest and Levite were callously indifferent about, the Samaritan does spontaneously.

           

Proved Neighbour.  10:36-37.  The lawyer gives the only possible answer, but avoids mentioning the name Samaritan.  We become neighbour to men by helping them in need.  The showing of mercy to men in need provides a new basis of neighbourhood.  We become neighbour by neighbourly conduct.  A neighbour is he, who neighbour does.  Love creates neighbourhood and insists that he who needs me, is my neighbour.  So the real issue, is not, "who is my neighbour?"  But to whom I am ready to show myself a neighbour or friend.  Christianity, is the true interpretation of the law, for it makes neighbourhood, extensive with humanity.

           

Martha and Mary.  10:38-42.

           

Martha - her name means 'Lady' (fem. of mar, 'Lord').  It would appear that she was an independent householder and probably the elder sister.  She may have been a widow, and had a higher social standing than Mary.

           

She received Jesus in her house and was eager to welcome and hospitably entertain her guest.  Therefore she spared no effort to make Jesus welcome and to provide for his comfort.  She quickly became immersed in the elaborate preparation of a meal.  Her zeal in this respect may have been animated by a touch of pride.  In a short time she was cumbered about, or greatly troubled, by much serving.  In this she can hardly be taken as a type of the practical Christian.  It is not practical to become distracted with much service, especially when it is needless.  The practical person would have seen that something simpler fitted the occasion.

           

Mary.  She joined with her sister in welcoming Jesus, but rightly felt that with such a guest, the essential thing was not to serve tables, but to hear His Word.  This alone fitted the occasion.  In this she has a truer intuition of what Jesus wished and she better displayed the fine art of hospitality, for she considered first the wishes of her guest.

           

In making this choice she was nourished by the Lord's teaching and, at the same time, refreshed her quest.  A hearer who is sympathetic and understanding is always refreshing and encouraging.  It was such a hearer that Jesus most needed at that time.  He journeyed to Jerusalem and was fully aware of the thing that must befall him there.  Did he speak of those things to Mary?  The one thing he most needed was to find one to whom he could open his heart in an hour when he was sorely tried and needed human sympathy.  To have such a hearer, must have been more refreshing to Jesus, than an elaborate meal of many dishes.  Mary gave the Lord the kind of welcome he most needed.  Possibly, only a woman could become such a listener.

           

Martha complains.  She came up to Jesus and reproves the Lord for her sister's neglect.  It may be true that her impatience with Mary was less to resentment that she was left to serve alone, than anxiety that nothing be wanting for the comfort of her Lord.  Martha's mistake was to think that the Lord wished that form of hospitality.  However, that she has addressed the reproof to her quest, suggests some anger and irritation.  She had allowed herself to become worked-up and angry.  Only some measure of anger explains her rudeness in thus her addressing the Lord.  She criticised her sister in the presence of her quest and, by addressing it to him, reproved him as well.  She is impatient that Mary should neglect her duties and, perhaps, a little envious of Mary's happy lot.  Martha resents the injustice of it all and thinks the Lord should reprove her lazy sister.

           

Good Counsel.  Jesus begins his reply by affectionately repeating the name, "Martha, Martha."  This tender repetition of her name, suggests esteem and affection, but also a certain concern and reproof, lest she make her domestic duties too big a thing.  It was not necessary for such an elaborate meal, it was not required.  Her fault was an excess of hospitality, that made everyone miserable.

           

"One thing."  The one thing needful, is her to hear His Word.  The "one thing" may have a double thrust - one dish is enough, so that you may have time to hear my word.  A simple hospitality, free from distraction, so that they might hear his word, was what was wanted.  The "one thing needful" was that which he willed and was ready to give them.  This good dish Mary had chosen, and she must not be deprived of it.  When Jesus is received into the home he must be acknowledged as the Head and rightly directs all things.