Bible Commentaries
Luke 10

Verses 1-24

Luk 10:1-24

Commentary On Luke 10:1-24

Galen Doughty

Luke 10:1 - Jesus appoints 72 or 70 other disciples to be his advance team to prepare the way for his coming in the towns and villages he will pass through on the way to Jerusalem. He sends them out two by two, not alone. They were to work in teams. That is the way mission needs to be carried out, in teams and not alone.

There is some question in the Greek text as to the exact number here in v.1 and in v.17. The NIV reads 72 as does the New Living. The NASB and the NRSV read 70. The Greek has duo, the word for two in brackets like this: [duo]. That means that duo is not attested in many manuscripts and that the confidence is not high that it should be there, yet it is in some major manuscripts. There is also the issue of the symbolic nature of the number. 70 is 7 times 10 which is a number of completion and also reflects the number of elders Moses chose in the wilderness to assist him and upon whom God poured out his Spirit. 72 is 9 times 8 which carries no symbolic significance. It is also 3 times 24 which is 3 times 12 times 2, but that is too convoluted to mean much. I think this is one of those cases when textual criticism trips over itself in following its rules which state that all things being equal the more difficult reading is to be preferred and is more likely the correct one. The problem I have with that here is it ignores the symbolic value of the number that Jesus chooses. I think it is more likely that 70 is the correct number.

Jesus chooses 70 other disciples to carry out his advance mission. This shows that mission is not just for the twelve but for all his disciples. In some respects all disciples are missionaries.

Luke 10:2 - Jesus sees the people ripe for the harvest of the gospel. It’s not that no one is ready to receive the Lord. The problem is there are not enough workers to go out and harvest. God needs workers in his harvest field! That has always been the problem. It has never been that there are too many missionaries for the limited number of unreached people. It is that there are too few to reach the many! Jesus says pray. Ask the Lord of the harvest to send out workers into his harvest fields. The first thing we need to do in responding to Jesus’ concern over mission, over unreached people is to pray God would send missionaries! That holds not only globally with unreached people groups but also locally, with people right here in Spokane. We need to pray God would mobilize his people to send many into his local harvest fields.

Luke 10:3-12 - Jesus sends the 70 in response to his command to pray for workers for the mission field. They are the answer to their own prayers! It is often the case for us today. We pray God send people and God answers you go! Jesus says to the 70, you go, with the imperative mood in Greek. Get going, move out!

Jesus’ instructions are similar to his instructions to the 12 when he sent them out too. He tells them there are enemies who will oppose you. You are like lambs among wolves. The enemy will try and harass you and keep you from doing your job! Be aware of him. Implicit in Jesus’ statement is the idea that he will protect them. They are his lambs and he will not let the wolves harm them.

Accept the hospitality that is given you from the gospel. Don’t take anything along with you and don’t stop and greet people you know on the roads. I am coming and the time is short. Bless the house you enter with God’s peace and if someone who is receptive to the gospel lives there your peace will rest on him; if not it will return to you. Peace, shalom was a sign and blessing of the Kingdom of God. As Paul says in Romans 5 we have peace with God through our Lord Jesus Christ. Eat and drink what they set before you because it is proper and right to receive your needs from the people you are serving. The worker deserves his wages. This is the principle that those who preach the gospel should receive their needs from the gospel, that is, from those to whom they preach.

Jesus tells them don’t move around from house to house, trying to find the best hospitality. Don’t be a burden. Stay in the same house if possible. When you are welcomed into a town, heal the sick and tell them the Kingdom of God is near you. Healing was a sign of the Kingdom and validated the 70’s preaching just as it validated Jesus’ preaching and the preaching of the 12. Jesus expected the 70 to not only have the power to heal the sick but to actually do it. Can you imagine what you would feel like if Jesus said to you, heal the sick? That’s all, just heal the sick. I can’t do that! I have no power to do that! But in Jesus’ name there is great power; there is God’s power to accomplish his Kingdom purposes, including healing the sick and casting out demons. It is also by God’s power that we preach the gospel. It is not on our own that we do that! Preaching the gospel is as much of a miracle as healing the sick!

When you enter a town that does not welcome you, go into the streets and pronounce God’s judgment on that town. Shake the dust off your feet as a sign and tell them the Kingdom of God is near! Sodom will fare better in the judgment than that town! Rejecting God’s invitation to his Kingdom through his Messiah Jesus brings judgment because Jesus is the only way to salvation. He is God’s way and there is no other!

Luke 10:13-16 - Jesus pronounces woe and judgment on the towns where he has been ministering. Korazin, Bethsaida and Capernaum are all towns near the northern shore of the Sea of Galilee. Remember Jesus is heading south to Jerusalem now and will not return to the region around Capernaum until after the cross and the resurrection. He is not in those towns any more. They have had their chance to receive him as Messiah and believe in his name. Some have but for the most part they have rejected him. Jesus says if the same miracles had been done in Tyre and Sidon, two pagan Phoenician cities in Lebanon, they would have repented in sackcloth and ashes like Nineveh in the Book of Jonah.

He singles out Capernaum and asked if it will be lifted up to the skies. No, it will be brought down to the depths, literally Hades. Today, Capernaum is nothing but a ruin with broken down walls and a few remains of houses and artifacts. It is an archeological site but it is no longer a living town. It is dead. Did some of the 70 live in any of these three towns? That is possible and perhaps that is why Jesus singles them out. The bottom line is his ministry in Galilee is over and he is moving towards the climax of his ministry in his cross and resurrection in Jerusalem!

Jesus adds a note of encouragement to the 70 and judgment to those who hear their preaching. The one who listens to you listens to me. The one who rejects you rejects me. And if you reject me you reject the one who sent me, the Father! Jesus is saying if people reject us for preaching Christ what is really happening is they are rejecting Christ. If they reject Christ they reject God. Jesus is not only WITH his missionaries he is IN his missionaries.

Luke 10:17-20 - The 70 return and are overwhelmed with joy at the fruit of their mission and preaching. Even the demons submit to us in your name! Jesus’ name carries ultimate authority in heaven, on earth and in the spiritual realm of the demons as well.

Satan is fallen and we have authority over all the forces of the enemy. Nothing of spiritual evil will harm us when we are with Jesus. We shall overcome. Other passages tell us to remain vigilant against the enemy like Ephesians 6. When we do, we overcome him in Jesus’ name.

This passage raises the question of when Jesus saw Satan fall like lightning from heaven. Was it before creation and the fall? Was it at his baptism? Was it right as he is talking to the 70? I saw is imperfect, meaning continuous action in the past, I was seeing. Fall is an aorist participle, meaning a one-time event. I think the rest of Scripture points to Satan falling before the creation of the world or at least before the creation of human beings because otherwise Genesis 3 makes no sense. The rebellion of heaven took place before God created human beings and Jesus saw the war and saw Satan fall from heaven. John expresses this in highly symbolic language in Revelation 12.

Jesus says don’t rejoice over the power I have given you over the enemy. The cause for joy is that your names are written in my book of life. Eternal life and heaven with God are the things you should rejoice over! Power doesn’t bring joy; a relationship with God brings joy!

Luke 10:21 - Jesus is full of joy through the Holy Spirit over the return of the 70 and the fruit of their ministry. Jesus is God and has God’s character as a native part of himself. However, he was also filled with the Holy Spirit like all Christians can be and that gave him an extra measure of connection with God. He was both God and modeled for us how Christians should act in our relationship with God through the Holy Spirit who indwells us and indwelled Jesus.

Jesus overflows with joy in the Spirit and praises the Father for revealing the Kingdom and its fruit to the 70. Jesus praises God for revealing himself to his disciples, especially those outside the 12, and hiding his Kingdom fruit from the religious leaders and the so-called wise.

Outside of Nicodemus and Joseph of Arimathea we hear of no rabbi or priest who was a disciple of Jesus in the gospels. The very ones you would expect would come to Jesus because they knew the Scriptures so well criticize him and reject him. I think that is what Jesus is expressing here.

God reveals himself to ordinary people not to the learned and the wise. They are little children in their knowledge of the Scriptures and the Law compared to the wise and the priests. Paul will later echo Jesus’ comments about God shaming the wise and the powerful and revealing himself to the weak.

Jesus says God the Father is pleased to do this, not because he does not love the wise and the rabbis but because the disciples of Jesus like the 70 are childlike in their openness to Jesus and what he can reveal about God while the wise and the learned are so full of pride they question Jesus and who he is. It is like the Scripture that says pride repulses God and humility draws him close to us.

Luke 10:22 - I know the Father because Jesus chooses to reveal himself and the Father to me. You did not choose me but I chose you. All things have been committed to the Son by the Father including the plan of salvation and the revealing of God to people. The only one who truly knows the Son is the Father and no one truly knows the Father except the Son and those to whom the Son chooses to reveal him. The relationship of the Father to the Son and the Son to the Father is only known through revelation and only if the Son, Jesus Christ, chooses to reveal God to us. Salvation, a right relationship with God, only comes through the gift of revelation that God gives in the gospel through his Son. We have no part in gaining any kind of saving knowledge of God on our own. We are completely dependent upon God to reveal himself which he has in Jesus and in the gospel which proclaims and reveals him to us. That is why Paul says he is not ashamed of the gospel it is the very power of God to save us. Our part is faith, to believe what the gospel says and then receive it by faith, trusting our lives to the Father through the Son. The Holy Spirit helps this process of believing and then fills us so that our relationship with God can continue and God can transform us. So from beginning to end the entire process of salvation is the work of God in us.

In context the implication is that Jesus chose to reveal God to his disciples, including the 70, and did not choose to reveal God to the rabbis and the religious leaders. Is that correct? If Jesus does not reveal the Father to someone they cannot know him. Does he purposefully not reveal him to some? Yet the Bible says God desires all to be saved. This is difficult! On the one hand Jesus’ statement confirms that our salvation is all the work of God and his grace. On the other hand it hints at the fact that God chooses not to reveal himself to some and so they have no chance of being saved. Or is he saying that to hear the gospel is the revelation of the Father through the Son but not all receive the gospel? That puts the burden back on us to receive. Yet Jesus says he chooses to reveal the Father. This is a chicken or egg situation and raises issues that have no good answers.

This phrase sounds very much like things Jesus says in the gospel of John and is one of those places that demonstrate that all four gospels give us a more complete picture of Jesus and are not just fabrications of the gospel writers.

Luke 10:23-24 - Jesus turns to his disciples; I think Luke means the 12 here and not the 70 because he adds the word privately. Jesus is back with the 12 reflecting on what has taken place with the mission of the 70.

He tells them they are blessed to see and hear what is happening. Many prophets and kings wanted to see this day, i.e. the Kingdom of God and its coming, but they did not. They only looked forward to it. The disciples are seeing and hearing it firsthand. They are experiencing the fulfillment of what the prophets foretold.

Jesus’ statement reinforces Luke’s already -not yet eschatology. The Kingdom is already here and not yet fulfilled. That fits the coming of the Holy Spirit which is a major component of the Kingdom and one which Luke wants to emphasize with Theophilus.

Verses 25-37

Luk 10:25-37

Commentary On Luke 10:25-37

Galen Doughty

Luke 10:25-28 - Luke gives us the setting of the parable of the Good Samaritan. A lawyer, or rabbinical expert in the Law of Moses, probably a Pharisee, comes to Jesus seeking an answer from him about how to obtain eternal life. The man is asking what he must do to inherit eternal life; still fixated on his own actions and what he can do. His understanding of salvation is works based and legalistic.

The Pharisee’ rabbis were carrying on a debate at the time about the meaning of neighbor. Did it include all faithful Jews, including Gentile proselytes or was it just for faithful, full blooded Jews? In other words how big was the circle of my neighbors that I had to love? If the circle was small enough I could do it. Essentially that is what the lawyer is asking Jesus to draw. How big rabbi will you draw the neighbor circle? If it’s small enough then I have a chance at gaining, earning, eternal life!

These four verses are the opening rounds of a dialogue between Jesus and the lawyer all revolving around the issue of how small is the neighbor circle. The lawyer starts with what must I do to inherit eternal life. Jesus responds with what does the Law say. The lawyer rightly replies love God and love your neighbor. Jesus comes back with good answer, you know already, now go do that and live! Luke then adds, wanting to justify himself he asks another question: who is my neighbor. This is the heart of the matter and the question he wants Jesus to answer for him. He has maneuvered Jesus into stating his position on the neighbor debate. Now the lawyer can go back and tell his colleagues where Jesus stands on the issue and gain great face before them. He is asking Jesus how small will you draw the circle.

Jesus doesn’t care about the rabbis’ debate because salvation is not about what you can do it is about what God can do. Their debate is meaningless because it’s about a non-issue! So he tells the lawyer a parable in response to his question how big will you draw the neighbor circle. The parable is designed not so much to answer the lawyer’s question as it is to push him to make a decision about the Kingdom of God, Jesus and salvation! Jesus loves him enough he wants to expose his false thinking and push him to abandon his efforts to deserve God’s forgiveness. Who is maneuvering whom now?!

Luke 10:30 - Jesus begins the parable with a man went down from Jerusalem to Jericho. People knew the main road that goes from Jerusalem over the Mt. of Olives down to Jericho near the Dead Sea. Jerusalem is around 2300ft and Jericho is -1300ft. That means the road literally drops some 3600ft to reach Jericho. Literally one does go down! Further in Jesus’ day the road followed one of the many wadis that run from the Jordan Valley up into the mountains above Jerusalem. The wadi is narrow and twisting, which means it was the perfect place for thieves to ambush travelers along that road and rob them. That is exactly what happens to the man in Jesus’ parable. It is a situation with which the lawyer would be very familiar.

Jesus says the robbers strip the man of his clothes, beat him and leave him half dead. Half dead was a technical term in the rabbis for an injured person who is near death. The rabbis considered the half dead person as equivalent to a dead person and so by law unclean. Someone who touched a half dead person was made unclean for the remainder of the day and would lose their ritual purity for that day. This was an important issue for those trying to be perfectly ritually pure if one was going to keep the Law to the upmost. The lawyer would have understood the status of the man. Jesus is about to show him how ludicrous the Pharisees’ rules really are!

Luke 10:31-32 - A priest just happens to be traveling down the road as well, heading back to Jericho or somewhere else in that vicinity, probably heading home from his priestly rotation in Jerusalem, after serving in the temple. Culturally the priest is representing his village or town and not just himself. The whole town is honored that he serves in Jerusalem. It is entirely possible that the village gives him a donkey to use for his trip so he does not have to walk and the village gains honor and face in the sight of everyone. The priest sees the half dead man and strictly keeps the ritual Law; he passes by on the other side of the road and does not stop to help. What did the lawyer think at this point? Does he agree with the priest’s actions? Is he thinking it is too bad about the half dead man but one must keep the Law completely? It is interesting speculation.

A Levite comes by the same place, sees the man and does the same thing the priest did. The Levite is probably the assistant to the priest. It is possible he is from the same town or village. He would have been the priestly assistant to do everything he could to help the priest fulfill his duties. He is behind the priest because he is walking and not riding on a donkey. Helping the man would have been a job the Levite was both expected and equipped to do, but he does not. He chooses to do what the priest does, maintain his ritual purity and so he passes by on the other side of the road and leaves the half dead man to die.

Jesus illustrates by the actions of the two men, the priest and the Levite, how callous, shallow and out of balance the legalistic system of the Pharisees had become. Many times in the Old Testament God speaks to Israel about loving justice and showing mercy. Jesus himself reiterates that theme. The prophets often speak against Israel’s ritual purity that ignores the more important parts of the Law of Moses concerning how we treat people. The lawyer had quoted two of them: love God and love your neighbor! Jesus challenges his narrow, skewed interpretation of what loving God and neighbor means! The lawyer would probably agree with the priest’s actions to keep his ritual purity, and yet Jesus is asking him, is this what loving your neighbor means to you? Their whole legalistic system is sick and selfish and Jesus is exposing it in the parable!

Luke 10:33-35 - Now comes the climax and turning point of the story. A third person comes down that road, a hated Samaritan. He does what the other two would not do. He stops. He has compassion on him, Greek splagchna. He is moved with pity for the man’s condition. He does not care about his own ritual purity; he cares about the man who is hurt and half dead. What is his ritual purity (which as a Samaritan he would not have cared about anyway) compared with the hurting man?

He goes to him and bandages his wounds, pouring on oil and wine, two things people of Jesus’ day often used medicinally. He does what the Levite should have done practically caring for the man. Then he puts the man on his own donkey, which if the village had honored their priest the priest would have had. He takes him to an inn along the way and takes care of him, which the robbers had not done. They had beaten him up and left him half dead.

The next day he pays for the man’s stay and care and tells the innkeeper to look after him and when he returns he will pay for anything else the man needs. The robbers stole the man’s money and leave him and don’t return. The Samaritan pays for the man and promises to return. Jesus tells the story in such a way that the Samaritan does exactly the opposite for the half dead man compared to the robbers, the priest and the Levite. There is a chiastic structure to the story that turns in Luke 10:33 with the words "But a Samaritan."

It must have galled the lawyer that Jesus paints the hero of his parable as a hated Samaritan whom the lawyer would have considered unclean and unable to gain eternal life!

Luke 10:36-37 - Now Jesus presses the lawyer to confront the whole question of who is my neighbor. Which of these three, the priest, the Levite or the Samaritan, was a neighbor to the man who fell into the hands of the robbers? There is no way the lawyer can answer anything other than what he answers: the one who showed mercy on him. But he can’t even bring himself to say the Samaritan. Jesus has trapped him and he knows it.

Now Jesus presses his point home and pushes the lawyer to make a choice about his own quest for eternal life. Go and do likewise! Show mercy on everyone you meet who is in need. The lawyer had come to Jesus trying to draw him into the rabbinical debate about how small the neighbor circle was so he could justify himself and earn eternal life before God. Jesus shatters his world by drawing the neighbor circle so huge he cannot possibly do it. Your neighbor is anyone in need; anyone upon whom you have compassion. Jesus turns the issue on its head and makes loving one’s neighbor a heart issue, an issue of quality not quantity. The bottom line is the lawyer walks away from Jesus knowing he can never go and do perfectly enough as Jesus has said and so cannot "do" anything to inherit eternal life! He is lost without God doing something for him. He needs Jesus and the salvation he offers. His legalism is a literal dead end to God. It will kill him eternally. In some ways he, the lawyer is already half dead spiritually because of his false understanding of salvation. He needs Jesus to save him and have compassion on him just as the Samaritan had compassion on the half dead man.

Many church fathers tried to allegorize the parable and give symbolic meaning to every detail in the story, like the oil, wine, donkey, inn, money etc. That goes way beyond the text and misses the whole point. Jesus’ story is powerful enough as it is on its own merits. Plus trying to allegorize a parable violates the inner integrity of a parable. They are not allegorical stories. They are stories drawn from everyday life which push the listener to a decision and which within them have themes that we can apply today to our own lives. In the case of the Good Samaritan we don’t have to do anything to dress it up. We need to go and do likewise!

Jesus confronts the lawyer’s misunderstanding of salvation thinking he could earn it from God in the parable. But we miss part of his point if we think that is all Jesus is saying here. He is also illustrating what neighbor love is all about and how his disciples should respond to people in need. We dare not miss Jesus clarion call to treat others in need with compassion as we stand in judgment over the lawyer for his foolhardy view of salvation. Disciples know they need Jesus to save them and disciples know once they are saved they are called with Jesus’ help to act and do what Jesus would do; have compassion on those in need and love our neighbors as we love ourselves!

Verses 38-42

Luk 10:38-42

Commentary On Luke 10:38-42

Galen Doughty

Luke 10:38-40 - Jesus and the disciples come to Mary and Martha’s home, who John says are also the sisters of Lazarus. Luke says Jesus and the disciples were on their way to Jerusalem. John says in John 11 that Lazarus, Mary and Martha lived in Bethany outside of Jerusalem. This may be evidence that the Travel Narrative is not in exact chronological order but Luke has shaped his material for other purposes. John says Lazarus’ death happened near the end of Jesus’ ministry. Here Luke has Jesus visiting their home on the way to Jerusalem near the end of his ministry. It wasn’t the first and only time Jesus saw his friends but I am guessing that this visit by Jesus and the disciples in Luke 10 is not the Lazarus visit in John 11.

Martha goes about providing hospitality for Jesus and his friends as she was supposed to do. Mary however sits at Jesus’ feet learning from the Lord and being with him. Luke says Martha is distracted by all the preparations of trying to host Jesus and feed everyone that she gets angry. She goes to Jesus and accuses him of not caring that Mary has left Martha to do all the work. She demands that Jesus order Mary to get into the kitchen and help her! She triangles through Jesus to her sister rather than going straight to Mary and telling her how she feels and working it out.

Mary does something that women were not allowed to do in that culture and time. She sits at the feet of her rabbi, Jesus and learns from him in the same way that the men were doing. Women were not allowed to be taught the Law of Moses and the finer points of the Scriptures. It was considered shameful and a waste. Women were definitely second class when it came to following a rabbi. In that sense Mary is breaking convention and Martha is upholding it. That may also be part of Martha’s frustration but I have a hunch this is not the only time Mary sat at Jesus’ feet. The anointing at Bethany right before Holy Week is Mary’s doing as well and could have been at their home with Lazarus. This is an earlier incident that Luke places here for dramatic effect.

Luke 10:41-42 - Jesus gently scolds Martha for triangling and for her frustration and anger. In his "Martha, Martha" you can almost hear his affection for her and for Mary. I don’t think his voice is sharp here at all, I think it is gentle. He points out that she is worried about many things, mainly all her preparations and getting everything just right for her guests. It has brought her to the point of being angry and upset. Then he says Mary has chosen what is better and it will not be taken from her. In other words Jesus is not going to order Mary into the kitchen to help her sister. Jesus affirms Mary’s choice of sitting at Jesus’ feet and learning from him.

Jack Deere adds the insight that Martha is so overwhelmed by what needs to be done that she misses Jesus in her living room! Mary sets is all aside to be with Jesus. That is the real point of the story. Imagine a conversation between the two sisters with Martha demanding Mary’s help and Mary saying, Martha, Jesus is here! How can you worry about whether the house was picked up or the food is perfect? For Mary, her relationship with Jesus was first in her life. Martha loved him too but there were many other things that she was worried about that got in her way. That can happen to us all! We need Mary’s sense of priorities and what is most important. Jesus affirms Mary. He gently tries to correct Martha. He is glad for her hospitality and it is appropriate to do. He does not chide her for that or for using her gifts to serve the Lord. He merely points out to her that Mary is not doing anything wrong and in fact has chosen something better.

Questions by E.M. Zerr For Luke Chapter Ten

1. What appointment did the Lord make now?

2. In what manner did he send them out?

3. To what places did he send them ?

4. Repeat the remarks about the harvest and reapers.

5. State the illustration about lambs and wolves.

6. How were they to provide for their travels?

7. They must not take time for what ?

8. What must first be offered a house ?

9. If not accepted what will return to them ?

10. Were they to make a general canvas ?

11. Where must they go for their meals?

12. Tell what favors they were to bestow.

13. What were they to announce?

14. If a city rejects them where must they go ?

15. Then they must make what protest?

16. Notwithstanding what?

17. Compare above city with Sodom.

18. State the criticism upon Chorazin.

19. 8Compare it with Tyre and Sidon.

20. What is said of Capernaum?

21. How would one hear Christ ?

22. How would one despise God?

23. Of what did the seventy boast?

24. What had Jesus seen that was greater?

25. Where had the disciples obtained their power?

26. But what was greater than all this?

27. For what revelation did Jesus thank God?

28. Why had God done this?

29. From whom had Jesus received all things?

30. What confidences did Jesus mention?

31. What favor did he affirm for the disciples ?

32. Who had been denied these blessings?

33. What question did a lawyer ask Jesus?

34. State his motive.

35. How did Jesus answer?

36. What did the lawyer say to this?

37. To this what did Jesus say?

38. And what did the lawyer next ask ?

39. What reason did he have for asking it ?

40. From and to where did a man start to go ?

41. What befell him?

42. How many and who "passed him by”?

43. Who paused to help him ?

44. What first aid did he administer ?

45. And what next?

468. State the question Jesus then asked. ~

47. Did he get correct answer?

48. What did Jesus then command him?

49. How many neighbors are in this lesson?

50. Into what village did Jesus enter?

51. Who entertained him?

52. State her complaint.

53. Of what did Jesus warn her?

54. Did Jesus condemn the work of cooking?

55. What had Mary done that was better?

Luke Chapter Ten

By Ralph L. Starling

Jesus appoints seventy more disciples to approve

Sending them out 2 x 2 for him to come soon.

“To every city and place, the harvest is huge,

While the harvest is great, the laborers are few.”

Go tell them the Kingdom is near.

Bless the listeners, don’t tarry for those who don’t care.

Heal the sick and receive their hospitality.

God will take care of every one’s accountability.

The 70 return with joy to proclaim.

Even devils were cast out using His name.

Jesus warned, “Don’t boast about the power you’re given.

Rather, rejoice that your name is written in heaven.”

Jesus was pleased and thankful to His father

For revealing these things that really matter.

He turns to His disciples and says privately,

“Blessed are the eyes seeing what you are seeing.”

A Lawyer sto0d up tempting Him like,

“Master, what must I do for eternal life?”

Jesus said, “Worship God with your strength and mind.

Love thy neighbor as thyself and always be kind.”

Feeling the pressure, he asked, “Who is my neighbor?”

Jesus answers with the “Good Samaritan Parable.”

Then he asks, “Who do you think was the good neighbor?”

Jesus said, “Go your way then and be a good neighbor.”

Jesus is in the hom of Martha and Mary.

Mary is visiting with Jesus, Martha is serving.

Martha wanted Mary to be more helpful.

Jesus said, Mary has chosen the more needful.”