American King James Version - AKJV - 1999
Luke 10
1
After these things the LORD appointed other seventy also, and sent them two and two before his face into every city and place, where he himself would come.
Reference
2
Therefore said he to them, The harvest truly is great, but the laborers are few: pray you therefore the Lord of the harvest, that he would send forth laborers into his harvest.
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 your ways: behold, I send you forth as 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
And if the son of peace be there, your peace shall rest on it: if not, it shall turn to you again.
Reference
Peace
2 Thessalonians 3:16
7
And in the same house remain, eating and drinking such things as they give: for the laborer is worthy of his hire. Go not 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
8
And into whatever city you enter, and they receive you, eat such things as are set before you:
Reference
9
And heal the sick that are therein, and say to them, The kingdom of God is come near to you.
Reference
10
But into whatever city you enter, and they receive you not, go your ways out into the streets of the same, and say,
Reference
11
Even the very dust of your city, which sticks on us, we do wipe off against you: notwithstanding be you sure of this, that the kingdom of God is come near to you.
Reference
12
But I say to you, that it shall be more tolerable in that day for Sodom, than for that city.
Reference
13
Woe to you, Chorazin! woe to you, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes.
14
But it shall be more tolerable for Tyre and Sidon at the judgment, than for you.
Reference
Judgment
Romans 2:1
16
He that hears you hears me; and he that despises you despises me; and he that despises me despises him that sent me.
Reference
17
And the seventy returned again with joy, saying, Lord, even the devils are subject to us through your name.
Reference
19
Behold, I give to you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt 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
Notwithstanding in this rejoice not, that the spirits are subject to you; but rather rejoice, because your names are written in heaven.
Reference
21
In that hour Jesus rejoiced in spirit, and said, I thank you, O Father, Lord of heaven and earth, that you have hid these things from the wise and prudent, and have revealed them to babes: even so, Father; for so it seemed good in your sight.
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
All things are delivered to me of my Father: and no man knows who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him.
Reference
23
And he turned him to his disciples, and said privately, Blessed are the eyes which see the things that you see:
24
For I tell you, that many prophets and kings have desired to see those things which you see, and have not seen them; and to hear those things which you hear, and have not heard them.
Reference
25
And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?
Reference
Eternal Life
Luke 18:18
27
And he answering 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.
Reference
29
But he, willing to justify himself, said to 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
And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.
Reference
31
And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side.
Reference
Parallel theme
Psalm 69:20
32
And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.
Reference
33
But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,
Reference
34
And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought 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
And on the morrow when he departed, he took out two pence, and gave them to the host, and said to him, Take care of him; and whatever you spend more, when I come again, I will repay you.
Reference
37
And he said, He that showed mercy on him. Then said Jesus to him, Go, and do you likewise.
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
Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.
Reference
People
Parallel theme
Acts 16:15
39
And she had a sister called Mary, which also sat at Jesus' feet, and heard his word.
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 encumbered about much serving, and came to him, and said, Lord, do you not care that my sister has left me to serve alone? bid her therefore that she help me.
Reference
41
And Jesus answered and said to her, Martha, Martha, you are careful and troubled about many things:
Reference
Summary of Luke 10
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.