New International Reader s Version - NIrV - 1996
Luke 10
1
After this the Lord appointed 72 others. He sent them out two by two ahead of him. They went to every town and place where he was about to go.
Reference
2
He told them, "The harvest is huge, but the workers are few. So ask the Lord of the harvest to send out workers into his harvest field.
Reference
Parallel theme
Mark 16:15
2 Timothy 4:5
Mark 13:34
Acts 22:21
1 Timothy 4:10
Acts 20:28
Acts 11:19
Prayer
2 Thessalonians 3:1
References Lord
1 Thessalonians 5:12
Acts 13:2
3
"Go! I am sending you out like lambs among wolves.
Reference
Parallel theme
Matthew 10:16
Acts 20:29
John 16:2
Matthew 7:15
Matthew 10:22
John 15:20
Zephaniah 3:3
6
If someone there loves peace, your blessing of peace will rest on him. If not, it will return to you.
Reference
Peace
2 Thessalonians 3:16
7
Stay in that house. Eat and drink anything they give you. Workers are worthy of their pay. Do not move around from house to house.
Reference
Kingdom
1 Timothy 5:13
Parallel theme
Galatians 6:6
2 Timothy 2:6
Mark 6:10
Luke 9:4
Acts 16:15
Acts 16:34
Deuteronomy 12:12
11
'We wipe off even the dust of your town that sticks to our feet. We do it to show that God isn't pleased with you. But here is what you can be sure of. God's kingdom is near.'
Reference
13
"How terrible it will be for you, Korazin! How terrible for you, Bethsaida! Suppose the miracles done in you had been done in Tyre and Sidon. They would have turned away from their sins long ago. They would have put on black clothes. They would have sat down in ashes.
14
On judgment day it will be easier for Tyre and Sidon than for you.
Reference
Judgment
Romans 2:1
15
"And what about you, Capernaum? Will you be lifted up to heaven? No! You will go down to the place of the dead.
Reference
16
"Anyone who listens to you listens to me. Anyone who does not accept you does not accept me. And anyone who does not accept me does not accept the One who sent me."
Reference
17
The 72 returned with joy. They said, "Lord, even the demons obey us when we speak in your name."
Reference
19
I have given you authority to walk all over snakes and scorpions. You will be able to destroy all the power of the enemy. Nothing will harm you.
Reference
Parallel theme
Psalm 91:13
Mark 16:18
Romans 16:20
Acts 28:5
Revelation 11:5
Ezekiel 2:6
Isaiah 11:8
20
But do not be glad when the evil spirits obey you. Instead, be glad that your names are written in heaven."
Reference
21
At that time Jesus was full of joy through the Holy Spirit. He said, "I praise you, Father. You are Lord of heaven and earth. You have hidden these things from the wise and educated. But you have shown them to little children. Yes, Father. This is what you wanted.
Reference
Good
Ephesians 1:5
Parallel theme
2 Corinthians 4:3
Psalm 8:2
Ephesians 1:11
Mark 10:15
Isaiah 29:14
Isaiah 53:11
References Jesus
Matthew 21:16
Matthew 16:17
References Lord
Isaiah 66:1
22
"My Father has given all things to me. The Father is the only one who knows who the Son is. And the only ones who know the Father are the Son and those to whom the Son chooses to make the Father known."
Reference
23
Then Jesus turned to his disciples. He said to them in private, "Blessed are the eyes that see what you see.
24
I tell you, many prophets and kings wanted to see what you see. But they didn't see it. They wanted to hear what you hear. But they didn't hear it."
Reference
25
One day an authority on the law stood up to put Jesus to the test. "Teacher," he asked, "what must I do to receive eternal life?"
Reference
Eternal Life
Luke 18:18
27
He answered, " 'Love the Lord your God with all your heart and with all your soul. Love him with all your strength and with all your mind.'--(Deuteronomy 6:5) And, 'Love your neighbor as you love yourself.' "--(Leviticus 19:18)
Reference
29
But the man wanted to make himself look good. So he asked Jesus, "And who is my neighbor?"
Reference
Parallel theme
Leviticus 19:34
Luke 10:36
Righteousness
Luke 16:15
Romans 4:2
Romans 10:3
Galatians 3:11
Job 32:2
30
Jesus replied, "A man was going down from Jerusalem to Jericho. Robbers attacked him. They stripped off his clothes and beat him. Then they went away, leaving him almost dead.
Reference
31
A priest happened to be going down that same road. When he saw the man, he passed by on the other side.
Reference
Parallel theme
Psalm 69:20
33
But a Samaritan came to the place where the man was. When he saw the man, he felt sorry for him.
Reference
34
He went to him, poured olive oil and wine on his wounds and bandaged them. Then he put the man on his own donkey. He took him to an inn and took care of him.
Reference
Parallel theme
Psalm 147:3
Romans 12:20
1 Thessalonians 5:15
Mark 14:8
Exodus 4:24
Genesis 42:27
Luke 2:7
35
The next day he took out two silver coins. He gave them to the owner of the inn. 'Take care of him,' he said. 'When I return, I will pay you back for any extra expense you may have.'
Reference
36
"Which of the three do you think was a neighbor to the man who was attacked by robbers?"
Reference
37
The authority on the law replied, "The one who felt sorry for him." Jesus told him, "Go and do as he did."
Reference
Grace
Micah 6:8
2 Corinthians 8:9
Matthew 23:23
Proverbs 14:21
Hosea 6:6
Parallel theme
1 Peter 2:21
Ephesians 5:2
38
Jesus and his disciples went on their way. Jesus came to a village where a woman named Martha lived. She welcomed him into her home.
Reference
People
Parallel theme
Acts 16:15
39
She had a sister named Mary. Mary sat at the Lord's feet listening to what he said.
Reference
People
Parallel theme
Proverbs 8:34
Luke 2:46
References Jesus
Luke 8:35
John 12:3
Word
Acts 22:3
Deuteronomy 33:3
40
But Martha was busy with all the things that had to be done. She came to Jesus and said, "Lord, my sister has left me to do the work by myself. Don't you care? Tell her to help me!"
Reference
Chapter Summary
Luke 10 continues Jesus' journey toward Jerusalem and focuses strongly on mission, compassion, discipleship, and the proper response to God's kingdom. The chapter shows Jesus sending a larger group of followers into the towns and villages, teaching them how to carry His message, warning cities that reject God's work, explaining what it truly means to love one's neighbor, and showing the importance of listening carefully to Him.
The chapter begins with Jesus appointing seventy-two followers and sending them out in pairs ahead of Him into towns and villages where He plans to go.
This is an important development in Jesus' ministry because His work is now being carried out not only by the Twelve apostles but also by a much larger group of disciples.
Jesus tells them that "the harvest is plentiful, but the workers are few." The image comes from agriculture and would have been immediately familiar to people living in first-century Galilee and Judea.
The harvest represents people who are ready to hear God's message, while the workers represent those who are willing to proclaim it.
Jesus tells His followers to pray that God will send more workers into His harvest.
At the same time, Jesus warns them that they are being sent out like lambs among wolves.
Their mission will not necessarily be comfortable or safe.
They are not being sent with military protection, political authority, or large amounts of money.
Instead, they are instructed to travel simply, carrying no money bag, traveler's bag, or extra sandals.
This teaches them to depend upon God's provision and the hospitality of others.
When they enter a home, they are to first offer peace.
If the household welcomes them, they should remain there rather than constantly looking for better accommodation.
They are to eat what is provided, heal the sick, and announce that the kingdom of God has come near.
This shows that the message of God's kingdom involves both proclamation and practical care.
The disciples are not simply expected to speak about God's kingdom; they are also expected to demonstrate its character through healing, peace, service, and compassion.
Jesus then explains what should happen when a town rejects them.
They are not to force themselves upon the people.
Instead, they are to leave and shake the dust from their feet as a public sign that the town has rejected their message.
However, even while leaving, they are to announce that God's kingdom has come near.
This demonstrates that God's invitation is genuine, but people remain responsible for how they respond.
Jesus then gives strong warnings to Chorazin, Bethsaida, and Capernaum.
These towns had experienced Jesus' teaching and powerful works but had failed to respond with repentance.
Jesus compares them with Tyre and Sidon, ancient Phoenician cities that were often viewed negatively within Jewish tradition.
His point is not simply that Gentile cities were sinful.
Instead, He emphasizes that people who receive greater knowledge and greater evidence of God's work also have greater responsibility.
Capernaum receives a particularly strong warning because it had become an important center of Jesus' ministry.
The city had experienced extraordinary opportunities but had failed to respond appropriately.
The chapter therefore establishes an important principle:
Greater spiritual opportunity brings greater responsibility.
When the seventy-two return, they are full of joy because even demons submit to them in Jesus' name.
Jesus acknowledges the significance of what has happened but tells them not to make supernatural power the main reason for their joy.
Instead, they should rejoice because their names are written in heaven.
This shifts their attention from what they can accomplish for God to what God has done for them.
Their deepest source of joy should not be spiritual experiences, influence, success, or authority, but their relationship with God.
Jesus then rejoices in the Holy Spirit and thanks the Father for revealing His truth to the humble.
He explains that the Father has entrusted everything to Him and emphasizes the unique relationship between the Father and the Son.
Jesus then privately tells His disciples that they are blessed because they are seeing and hearing things that prophets and kings longed to see and hear.
This connects Jesus' ministry with the long history of Israel.
The prophets and faithful leaders of earlier generations had looked forward to God's promised salvation, but Jesus' disciples are witnessing its fulfillment directly.
The chapter then turns to a conversation between Jesus and a lawyer, meaning an expert in Jewish religious law.
The man asks Jesus what he must do to inherit eternal life.
Jesus asks him what is written in the Law.
The lawyer responds by summarizing the Law's central requirements:
Love God completely and love your neighbor as yourself.
Jesus tells him that he has answered correctly and instructs him to live according to this command.
However, the lawyer wants to justify himself and asks:
"Who is my neighbor?"
This question attempts to establish the limits of his responsibility.
Jesus responds with the famous parable of the Good Samaritan.
A man is traveling from Jerusalem to Jericho when robbers attack him.
They take his possessions, beat him, and leave him almost dead beside the road.
A priest sees him but passes by.
A Levite also sees him but passes by.
Then a Samaritan comes along.
This would have been a surprising choice for Jesus' original audience because Jews and Samaritans had deep religious and social tensions during the first century AD.
The Samaritan, however, does what the religious figures did not do.
He stops.
He approaches the wounded man.
He treats his injuries.
He places him on his own animal.
He takes him to an inn.
He pays for his care.
And he promises to pay additional expenses if necessary.
The Samaritan therefore demonstrates that love is not simply an emotion or a religious idea.
Love becomes visible through action.
Jesus then asks the lawyer which of the three men became a neighbor to the wounded man.
The lawyer answers that it was the one who showed mercy.
Jesus tells him to go and do the same.
The meaning is extremely important.
Jesus does not define a neighbor only as someone from the same ethnic group, religious community, social class, or circle of friends.
Instead, the true neighbor is the person who chooses to show mercy, compassion, and practical love.
The chapter then moves to the home of Martha and Mary.
Martha welcomes Jesus into her home and becomes busy preparing everything for Him and the other guests.
Mary, however, sits at Jesus' feet and listens to His teaching.
Eventually Martha becomes frustrated and asks Jesus whether He cares that Mary has left her to do all the work.
She asks Him to tell Mary to help her.
Jesus responds gently by explaining that Martha is worried and troubled about many things, while Mary has chosen the better portion.
This does not mean that serving others is wrong.
The Bible consistently values hospitality, generosity, and practical service.
Instead, Jesus addresses the danger of becoming so busy doing good things that we lose our attention to God.
Martha is serving Jesus but is becoming anxious and distracted.
Mary is sitting with Jesus and listening to Him.
Luke therefore ends the chapter by emphasizing the importance of hearing before doing.
The two stories belong together.
The Good Samaritan teaches that God's people must act with compassion.
Mary's example teaches that God's people must also sit, listen, and learn from Jesus.
Christian discipleship therefore requires both action and attention.
Historically, Luke 10 takes place during the 1st century AD, most likely around AD 28–30, during the later part of Jesus' earthly ministry and His journey toward Jerusalem.
The chapter reflects the realities of first-century Jewish society, including agricultural communities, traveling teachers, hospitality customs, Jewish religious leadership, Roman roads, inns, medical practices, and the complicated relationship between Jews and Samaritans.
The road between Jerusalem and Jericho provides the setting for the Good Samaritan story. This route descended through rugged terrain and was known as a potentially dangerous journey, making the story of a traveler attacked by robbers realistic to Jesus' original audience.
The historical tension between Jews and Samaritans is also important.
Samaritans had their own religious traditions and regarded Mount Gerizim as their sacred center, while mainstream Jewish worship was centered on Jerusalem.
These differences contributed to centuries of tension before and during the time of Jesus.
Jesus deliberately places a Samaritan at the center of His story to show that genuine love cannot be limited by ethnic or religious boundaries.
The chapter also reflects the importance of hospitality in the ancient Mediterranean world.
Travelers depended heavily upon people opening their homes to them, which explains why Jesus tells His disciples to remain in one house rather than moving around in search of better accommodations.
The chapter's agricultural imagery also reflects the economic environment of first-century Palestine, where farming was central to everyday life.
The historical background reaches much further back as well.
The story of Sodom, used as an example of judgment, belongs to the patriarchal traditions traditionally associated with the second millennium BC.
The prophets and kings mentioned by Jesus belong to the long history of Israel stretching approximately from the 11th through 5th centuries BC.
By the time Jesus speaks these words in the 1st century AD, Jewish people had inherited centuries of expectation concerning God's kingdom, the Messiah, judgment, restoration, and salvation.
Luke 10 therefore connects Jesus' ministry with this much larger biblical story.
The chapter begins with disciples being sent into the harvest and ends with a woman sitting quietly at Jesus' feet.
Between those two scenes, Luke presents some of Jesus' clearest teaching about what it means to belong to God's kingdom.
The disciple must go, but must also listen.
The disciple must proclaim, but must also receive.
The disciple must serve, but must not become consumed by anxiety.
The disciple must love, even when the person in need belongs to a group that society considers an enemy.
And the disciple must remember that the greatest reason for joy is not personal success in ministry but belonging to God.
Luke 10 ultimately teaches that life in God's kingdom is expressed through faithful mission, humble dependence upon God, practical compassion toward others, and attentive listening to Jesus. The Good Samaritan shows that love crosses every social boundary, while Mary shows that genuine service must grow from a heart that first listens to Christ. Together, these lessons call Jesus' followers to serve without pride, love without limits, work without anxiety, and remain centered on Him.
The chapter begins with Jesus appointing seventy-two followers and sending them out in pairs ahead of Him into towns and villages where He plans to go.
This is an important development in Jesus' ministry because His work is now being carried out not only by the Twelve apostles but also by a much larger group of disciples.
Jesus tells them that "the harvest is plentiful, but the workers are few." The image comes from agriculture and would have been immediately familiar to people living in first-century Galilee and Judea.
The harvest represents people who are ready to hear God's message, while the workers represent those who are willing to proclaim it.
Jesus tells His followers to pray that God will send more workers into His harvest.
At the same time, Jesus warns them that they are being sent out like lambs among wolves.
Their mission will not necessarily be comfortable or safe.
They are not being sent with military protection, political authority, or large amounts of money.
Instead, they are instructed to travel simply, carrying no money bag, traveler's bag, or extra sandals.
This teaches them to depend upon God's provision and the hospitality of others.
When they enter a home, they are to first offer peace.
If the household welcomes them, they should remain there rather than constantly looking for better accommodation.
They are to eat what is provided, heal the sick, and announce that the kingdom of God has come near.
This shows that the message of God's kingdom involves both proclamation and practical care.
The disciples are not simply expected to speak about God's kingdom; they are also expected to demonstrate its character through healing, peace, service, and compassion.
Jesus then explains what should happen when a town rejects them.
They are not to force themselves upon the people.
Instead, they are to leave and shake the dust from their feet as a public sign that the town has rejected their message.
However, even while leaving, they are to announce that God's kingdom has come near.
This demonstrates that God's invitation is genuine, but people remain responsible for how they respond.
Jesus then gives strong warnings to Chorazin, Bethsaida, and Capernaum.
These towns had experienced Jesus' teaching and powerful works but had failed to respond with repentance.
Jesus compares them with Tyre and Sidon, ancient Phoenician cities that were often viewed negatively within Jewish tradition.
His point is not simply that Gentile cities were sinful.
Instead, He emphasizes that people who receive greater knowledge and greater evidence of God's work also have greater responsibility.
Capernaum receives a particularly strong warning because it had become an important center of Jesus' ministry.
The city had experienced extraordinary opportunities but had failed to respond appropriately.
The chapter therefore establishes an important principle:
Greater spiritual opportunity brings greater responsibility.
When the seventy-two return, they are full of joy because even demons submit to them in Jesus' name.
Jesus acknowledges the significance of what has happened but tells them not to make supernatural power the main reason for their joy.
Instead, they should rejoice because their names are written in heaven.
This shifts their attention from what they can accomplish for God to what God has done for them.
Their deepest source of joy should not be spiritual experiences, influence, success, or authority, but their relationship with God.
Jesus then rejoices in the Holy Spirit and thanks the Father for revealing His truth to the humble.
He explains that the Father has entrusted everything to Him and emphasizes the unique relationship between the Father and the Son.
Jesus then privately tells His disciples that they are blessed because they are seeing and hearing things that prophets and kings longed to see and hear.
This connects Jesus' ministry with the long history of Israel.
The prophets and faithful leaders of earlier generations had looked forward to God's promised salvation, but Jesus' disciples are witnessing its fulfillment directly.
The chapter then turns to a conversation between Jesus and a lawyer, meaning an expert in Jewish religious law.
The man asks Jesus what he must do to inherit eternal life.
Jesus asks him what is written in the Law.
The lawyer responds by summarizing the Law's central requirements:
Love God completely and love your neighbor as yourself.
Jesus tells him that he has answered correctly and instructs him to live according to this command.
However, the lawyer wants to justify himself and asks:
"Who is my neighbor?"
This question attempts to establish the limits of his responsibility.
Jesus responds with the famous parable of the Good Samaritan.
A man is traveling from Jerusalem to Jericho when robbers attack him.
They take his possessions, beat him, and leave him almost dead beside the road.
A priest sees him but passes by.
A Levite also sees him but passes by.
Then a Samaritan comes along.
This would have been a surprising choice for Jesus' original audience because Jews and Samaritans had deep religious and social tensions during the first century AD.
The Samaritan, however, does what the religious figures did not do.
He stops.
He approaches the wounded man.
He treats his injuries.
He places him on his own animal.
He takes him to an inn.
He pays for his care.
And he promises to pay additional expenses if necessary.
The Samaritan therefore demonstrates that love is not simply an emotion or a religious idea.
Love becomes visible through action.
Jesus then asks the lawyer which of the three men became a neighbor to the wounded man.
The lawyer answers that it was the one who showed mercy.
Jesus tells him to go and do the same.
The meaning is extremely important.
Jesus does not define a neighbor only as someone from the same ethnic group, religious community, social class, or circle of friends.
Instead, the true neighbor is the person who chooses to show mercy, compassion, and practical love.
The chapter then moves to the home of Martha and Mary.
Martha welcomes Jesus into her home and becomes busy preparing everything for Him and the other guests.
Mary, however, sits at Jesus' feet and listens to His teaching.
Eventually Martha becomes frustrated and asks Jesus whether He cares that Mary has left her to do all the work.
She asks Him to tell Mary to help her.
Jesus responds gently by explaining that Martha is worried and troubled about many things, while Mary has chosen the better portion.
This does not mean that serving others is wrong.
The Bible consistently values hospitality, generosity, and practical service.
Instead, Jesus addresses the danger of becoming so busy doing good things that we lose our attention to God.
Martha is serving Jesus but is becoming anxious and distracted.
Mary is sitting with Jesus and listening to Him.
Luke therefore ends the chapter by emphasizing the importance of hearing before doing.
The two stories belong together.
The Good Samaritan teaches that God's people must act with compassion.
Mary's example teaches that God's people must also sit, listen, and learn from Jesus.
Christian discipleship therefore requires both action and attention.
Historically, Luke 10 takes place during the 1st century AD, most likely around AD 28–30, during the later part of Jesus' earthly ministry and His journey toward Jerusalem.
The chapter reflects the realities of first-century Jewish society, including agricultural communities, traveling teachers, hospitality customs, Jewish religious leadership, Roman roads, inns, medical practices, and the complicated relationship between Jews and Samaritans.
The road between Jerusalem and Jericho provides the setting for the Good Samaritan story. This route descended through rugged terrain and was known as a potentially dangerous journey, making the story of a traveler attacked by robbers realistic to Jesus' original audience.
The historical tension between Jews and Samaritans is also important.
Samaritans had their own religious traditions and regarded Mount Gerizim as their sacred center, while mainstream Jewish worship was centered on Jerusalem.
These differences contributed to centuries of tension before and during the time of Jesus.
Jesus deliberately places a Samaritan at the center of His story to show that genuine love cannot be limited by ethnic or religious boundaries.
The chapter also reflects the importance of hospitality in the ancient Mediterranean world.
Travelers depended heavily upon people opening their homes to them, which explains why Jesus tells His disciples to remain in one house rather than moving around in search of better accommodations.
The chapter's agricultural imagery also reflects the economic environment of first-century Palestine, where farming was central to everyday life.
The historical background reaches much further back as well.
The story of Sodom, used as an example of judgment, belongs to the patriarchal traditions traditionally associated with the second millennium BC.
The prophets and kings mentioned by Jesus belong to the long history of Israel stretching approximately from the 11th through 5th centuries BC.
By the time Jesus speaks these words in the 1st century AD, Jewish people had inherited centuries of expectation concerning God's kingdom, the Messiah, judgment, restoration, and salvation.
Luke 10 therefore connects Jesus' ministry with this much larger biblical story.
The chapter begins with disciples being sent into the harvest and ends with a woman sitting quietly at Jesus' feet.
Between those two scenes, Luke presents some of Jesus' clearest teaching about what it means to belong to God's kingdom.
The disciple must go, but must also listen.
The disciple must proclaim, but must also receive.
The disciple must serve, but must not become consumed by anxiety.
The disciple must love, even when the person in need belongs to a group that society considers an enemy.
And the disciple must remember that the greatest reason for joy is not personal success in ministry but belonging to God.
Luke 10 ultimately teaches that life in God's kingdom is expressed through faithful mission, humble dependence upon God, practical compassion toward others, and attentive listening to Jesus. The Good Samaritan shows that love crosses every social boundary, while Mary shows that genuine service must grow from a heart that first listens to Christ. Together, these lessons call Jesus' followers to serve without pride, love without limits, work without anxiety, and remain centered on Him.