King James Version
Luke 10
42 verses with commentary
Jesus Sends Out the Seventy-Two
After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.
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After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. The Greek anedeixen (ἀνέδειξεν, "appointed") literally means "showed forth" or "publicly designated"—Jesus formally commissioned this missionary band. The number seventy (some manuscripts read seventy-two) likely corresponds to the seventy elders of Israel (Numbers 11:16) or the seventy nations in Genesis 10, symbolizing universal mission.
The phrase two and two (ana duo, ἀνὰ δύο) reflects Jesus' consistent practice of paired witnesses (Mark 6:7), fulfilling Deuteronomy 19:15's requirement of two witnesses for testimony. The prepositional phrase before his face (pro prosōpou autou, πρὸ προσώπου αὐτοῦ) indicates they were advance messengers preparing the way—like John the Baptist prepared for Jesus' first coming, these disciples prepared towns for His immediate arrival. This missionary sending prefigures the Great Commission (Matthew 28:19-20) and models apostolic witness throughout Acts.
The phrase two and two (ana duo, ἀνὰ δύο) reflects Jesus' consistent practice of paired witnesses (Mark 6:7), fulfilling Deuteronomy 19:15's requirement of two witnesses for testimony. The prepositional phrase before his face (pro prosōpou autou, πρὸ προσώπου αὐτοῦ) indicates they were advance messengers preparing the way—like John the Baptist prepared for Jesus' first coming, these disciples prepared towns for His immediate arrival. This missionary sending prefigures the Great Commission (Matthew 28:19-20) and models apostolic witness throughout Acts.
Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.
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Jesus tells the seventy: 'The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.' The 'harvest' metaphor represents people ready for salvation. 'Great' harvest with 'few' laborers creates urgency—much work, insufficient workers. The solution isn't recruiting but praying—God must 'send forth' (Greek 'ekbalē,' ἐκβάλῃ, thrust out) workers. The Greek verb implies forceful sending, suggesting God must compel workers into His harvest field. Prayer, not human strategy, mobilizes workers. The harvest belongs to God ('the Lord of the harvest'), not human organizations.
Go your ways: behold, I send you forth as lambs among wolves.
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Go your ways: behold, I send you forth as lambs among wolves. This stark imagery employs the Greek arnas en mesō lykōn (ἄρνας ἐν μέσῳ λύκων, "lambs in the midst of wolves"). The term arnas (ἄρνας) specifically means young lambs—defenseless, vulnerable prey. Wolves (lykoi, λύκοι) were the shepherd's chief enemy in Palestine, known for savage attacks on flocks (John 10:12).
This metaphor reveals the fundamental vulnerability of Christian witness. Jesus doesn't promise safety or success, but rather guarantees opposition. The lamb-wolf contrast appears elsewhere with variations: Matthew 10:16 adds "be wise as serpents and harmless as doves." The imagery evokes Isaiah 53:7's description of Messiah as a lamb led to slaughter—disciples share their Master's path of suffering servanthood. Paul later warned Ephesian elders of "grievous wolves" entering the flock (Acts 20:29). The church advances not through power and coercion but through sacrificial witness.
This metaphor reveals the fundamental vulnerability of Christian witness. Jesus doesn't promise safety or success, but rather guarantees opposition. The lamb-wolf contrast appears elsewhere with variations: Matthew 10:16 adds "be wise as serpents and harmless as doves." The imagery evokes Isaiah 53:7's description of Messiah as a lamb led to slaughter—disciples share their Master's path of suffering servanthood. Paul later warned Ephesian elders of "grievous wolves" entering the flock (Acts 20:29). The church advances not through power and coercion but through sacrificial witness.
Carry neither purse, nor scrip, nor shoes: and salute no man by the way.
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Carry neither purse, nor scrip, nor shoes: and salute no man by the way. This radical instruction mandates complete dependence on God's provision. The Greek ballantian (βαλλάντιον, "purse") refers to a money bag; pēran (πήραν, "scrip") means a traveler's bag for provisions; hypodēmata (ὑποδήματα, "shoes") are sandals. Jesus commands them to travel without financial resources, food supplies, or even extra footwear.
The prohibition against greeting people on the way (kata tēn hodon, κατὰ τὴν ὁδόν) doesn't mandate rudeness but urgency. Ancient Middle Eastern greetings involved elaborate courtesies and lengthy conversations (2 Kings 4:29). Jesus demands single-minded focus on the mission—no delays, no distractions. This echoes Elisha's instruction to Gehazi: "if thou meet any man, salute him not" (2 Kings 4:29).
This temporary provision test (later modified in Luke 22:35-36) taught disciples that God supplies workers' needs through receptive hearers. The laborer is worthy of hire (v. 7; 1 Timothy 5:18). They learned dependence, urgency, and trust.
The prohibition against greeting people on the way (kata tēn hodon, κατὰ τὴν ὁδόν) doesn't mandate rudeness but urgency. Ancient Middle Eastern greetings involved elaborate courtesies and lengthy conversations (2 Kings 4:29). Jesus demands single-minded focus on the mission—no delays, no distractions. This echoes Elisha's instruction to Gehazi: "if thou meet any man, salute him not" (2 Kings 4:29).
This temporary provision test (later modified in Luke 22:35-36) taught disciples that God supplies workers' needs through receptive hearers. The laborer is worthy of hire (v. 7; 1 Timothy 5:18). They learned dependence, urgency, and trust.
And into whatsoever house ye enter, first say, Peace be to this house.
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And into whatsoever house ye enter, first say, Peace be to this house. The Greek imperative legete (λέγετε, "say") makes this blessing mandatory, not optional. The phrase Eirēnē tō oikō toutō (Εἰρήνη τῷ οἴκῳ τούτῳ, "Peace to this house") employs eirēnē (εἰρήνη), the Greek equivalent of Hebrew shalom (שָׁלוֹם)—comprehensive wellbeing, wholeness, and right relationship with God.
This wasn't mere politeness but prophetic pronouncement. The disciples offered God's peace, which would either rest upon the house (v. 6) or return to the disciples if rejected. Jesus' messengers carried His authority to bestow blessing or warning. The word prōton (πρῶτον, "first") emphasizes priority—before requesting hospitality or proclaiming the kingdom, pronounce peace. This models the gospel's nature: grace precedes demand, blessing precedes obligation.
The early church continued this practice. Paul's letters characteristically begin with "Grace and peace" (charis kai eirēnē, χάρις καὶ εἰρήνη). Christian witness offers reconciliation with God—true shalom—not merely moral instruction or religious ritual.
This wasn't mere politeness but prophetic pronouncement. The disciples offered God's peace, which would either rest upon the house (v. 6) or return to the disciples if rejected. Jesus' messengers carried His authority to bestow blessing or warning. The word prōton (πρῶτον, "first") emphasizes priority—before requesting hospitality or proclaiming the kingdom, pronounce peace. This models the gospel's nature: grace precedes demand, blessing precedes obligation.
The early church continued this practice. Paul's letters characteristically begin with "Grace and peace" (charis kai eirēnē, χάρις καὶ εἰρήνη). Christian witness offers reconciliation with God—true shalom—not merely moral instruction or religious ritual.
And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.
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And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. The phrase huios eirēnēs (υἱὸς εἰρήνης, "son of peace") is a Hebraism meaning one characterized by or destined for peace—someone receptive to the gospel. The genitive construction "son of" indicates essential character or belonging (compare "sons of disobedience," Ephesians 2:2; "children of wrath," Ephesians 2:3).
The conditional promise uses epanapausetai (ἐπαναπαύσεται, "shall rest upon") from anapauō (ἀναπαύω), meaning to give rest, settle upon, or remain. If received, the peace abides and takes effect. If rejected, it hypostrepsei (ὑποστρέψει, "shall return") to the disciples—they lose nothing and waste no effort. This reveals divine sovereignty in salvation: God has prepared receptive hearts, and faithful witness will find them.
This principle explains varied responses to gospel proclamation. Some are "sons of peace" whom God has prepared (Acts 16:14: Lydia's heart opened); others reject with hostility. The messenger's responsibility is faithful delivery; results belong to God. Paul later wrote of being a "fragrance of life to life" in some, "death to death" in others (2 Corinthians 2:15-16).
The conditional promise uses epanapausetai (ἐπαναπαύσεται, "shall rest upon") from anapauō (ἀναπαύω), meaning to give rest, settle upon, or remain. If received, the peace abides and takes effect. If rejected, it hypostrepsei (ὑποστρέψει, "shall return") to the disciples—they lose nothing and waste no effort. This reveals divine sovereignty in salvation: God has prepared receptive hearts, and faithful witness will find them.
This principle explains varied responses to gospel proclamation. Some are "sons of peace" whom God has prepared (Acts 16:14: Lydia's heart opened); others reject with hostility. The messenger's responsibility is faithful delivery; results belong to God. Paul later wrote of being a "fragrance of life to life" in some, "death to death" in others (2 Corinthians 2:15-16).
And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house.
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And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. The command en autē de tē oikia menete (ἐν αὐτῇ δὲ τῇ οἰκίᾳ μένετε, "in the same house remain") prohibits moving between houses seeking better accommodations. The present imperative menete (μένετε) indicates continuous action—settle in and stay put. This prevented appearing ungrateful or status-seeking.
The phrase eating and drinking such things as they give (esthiontes kai pinontes ta par' autōn, ἐσθίοντες καὶ πίνοντες τὰ παρ' αὐτῶν) commands acceptance of whatever hospitality is offered, without demanding special food or accommodations. This applies especially cross-culturally—later, Peter's vision in Acts 10 would expand this to include ceremonially unclean food when ministering to Gentiles.
The crucial theological principle follows: for the labourer is worthy of his hire (axios gar ho ergatēs tou misthou autou, ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ). The word axios (ἄξιος) means "worthy" or "deserving"; misthos (μισθός) is wages or payment. Paul quotes this exact principle in 1 Timothy 5:18, establishing biblical support for compensating those in ministry. Gospel workers deserve support from those who benefit from their labor.
The phrase eating and drinking such things as they give (esthiontes kai pinontes ta par' autōn, ἐσθίοντες καὶ πίνοντες τὰ παρ' αὐτῶν) commands acceptance of whatever hospitality is offered, without demanding special food or accommodations. This applies especially cross-culturally—later, Peter's vision in Acts 10 would expand this to include ceremonially unclean food when ministering to Gentiles.
The crucial theological principle follows: for the labourer is worthy of his hire (axios gar ho ergatēs tou misthou autou, ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ). The word axios (ἄξιος) means "worthy" or "deserving"; misthos (μισθός) is wages or payment. Paul quotes this exact principle in 1 Timothy 5:18, establishing biblical support for compensating those in ministry. Gospel workers deserve support from those who benefit from their labor.
And into whatsoever city ye enter, and they receive you, eat such things as are set before you:
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And into whatsoever city ye enter, and they receive you, eat such things as are set before you. The conditional clause kai eis hēn an polin eiserchēsthe kai dechōntai hymas (καὶ εἰς ἣν ἂν πόλιν εἰσέρχησθε καὶ δέχωνται ὑμᾶς, "and into whatsoever city ye enter, and they receive you") uses the present subjunctive dechōntai (δέχωνται, "they receive"), indicating welcome and hospitality.
The command eat such things as are set before you (esthiete ta paratithemena hymin, ἐσθίετε τὰ παρατιθέμενα ὑμῖν) repeats verse 7's instruction with expanded application to entire cities, not just individual households. The present imperative commands ongoing action—consistently accept what's offered. For Jewish disciples, this would challenge kosher dietary laws when entering Gentile territories.
This anticipates the church's breakthrough in Acts 10-11, where Peter's vision declared all foods clean and opened the gospel to Gentiles. Paul later addressed food controversies in Romans 14 and 1 Corinthians 8-10, teaching that the kingdom of God is not food and drink but righteousness, peace, and joy in the Holy Spirit (Romans 14:17). The gospel transcends ceremonial law and cultural boundaries.
The command eat such things as are set before you (esthiete ta paratithemena hymin, ἐσθίετε τὰ παρατιθέμενα ὑμῖν) repeats verse 7's instruction with expanded application to entire cities, not just individual households. The present imperative commands ongoing action—consistently accept what's offered. For Jewish disciples, this would challenge kosher dietary laws when entering Gentile territories.
This anticipates the church's breakthrough in Acts 10-11, where Peter's vision declared all foods clean and opened the gospel to Gentiles. Paul later addressed food controversies in Romans 14 and 1 Corinthians 8-10, teaching that the kingdom of God is not food and drink but righteousness, peace, and joy in the Holy Spirit (Romans 14:17). The gospel transcends ceremonial law and cultural boundaries.
And heal the sick that are therein , and say unto them, The kingdom of God is come nigh unto you.
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And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. Jesus couples miraculous power with proclamation. The command therapeuete tous en autē astheneis (θεραπεύετε τοὺς ἐν αὐτῇ ἀσθενεῖς, "heal the sick that are therein") uses the present imperative for continuous action—make healing a consistent practice. The term therapeuō (θεραπεύω) means to serve, care for, or heal, from which we derive "therapy."
The proclamation follows: The kingdom of God is come nigh unto you (Ēngiken eph' hymas hē basileia tou Theou, Ἤγγικεν ἐφ' ὑμᾶς ἡ βασιλεία τοῦ θεοῦ). The perfect tense ēngiken (ἤγγικεν, "has come near") indicates completed action with ongoing results—God's kingdom has arrived and now stands at the door. This is the core gospel message: God's reign is breaking into history through Jesus Christ. Healing demonstrates the kingdom's power over sickness and Satan's dominion.
Word and deed combine in authentic witness. Healing validates the message and demonstrates God's compassion. This pattern continues in Acts: apostles performed signs and wonders confirming gospel proclamation (Acts 2:43, 5:12, 14:3). The kingdom of God (basileia tou Theou, βασιλεία τοῦ θεοῦ) is central to Jesus' teaching—God's sovereign rule restoring creation, defeating evil, and bringing salvation.
The proclamation follows: The kingdom of God is come nigh unto you (Ēngiken eph' hymas hē basileia tou Theou, Ἤγγικεν ἐφ' ὑμᾶς ἡ βασιλεία τοῦ θεοῦ). The perfect tense ēngiken (ἤγγικεν, "has come near") indicates completed action with ongoing results—God's kingdom has arrived and now stands at the door. This is the core gospel message: God's reign is breaking into history through Jesus Christ. Healing demonstrates the kingdom's power over sickness and Satan's dominion.
Word and deed combine in authentic witness. Healing validates the message and demonstrates God's compassion. This pattern continues in Acts: apostles performed signs and wonders confirming gospel proclamation (Acts 2:43, 5:12, 14:3). The kingdom of God (basileia tou Theou, βασιλεία τοῦ θεοῦ) is central to Jesus' teaching—God's sovereign rule restoring creation, defeating evil, and bringing salvation.
But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,
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But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say... This verse transitions from receptive cities (vv. 8-9) to those that reject the gospel. The negative conditional kai eis hēn an polin eiselthēte kai mē dechōntai hymas (καὶ εἰς ἣν ἂν πόλιν εἰσέλθητε καὶ μὴ δέχωνται ὑμᾶς, "and into whatsoever city ye enter, and they receive you not") uses the present subjunctive with the negative particle mē (μή), indicating refusal or rejection.
The response is public departure with prophetic declaration: go your ways out into the streets (exelthontes eis tas plateias autēs, ἐξελθόντες εἰς τὰς πλατείας αὐτῆς). The term plateias (πλατείας) means broad streets or public squares—places of maximum visibility. This isn't a quiet retreat but a visible, public witness to the city's rejection. The disciples will pronounce judgment in the city's hearing (v. 11).
This pattern reflects Old Testament prophetic tradition. When people refused God's messengers, prophets pronounced judgment publicly (Jeremiah 7:2, 11:6, 19:2). Rejection of God's messengers equals rejection of God Himself (v. 16). The disciples' public departure serves as testimony—the city had opportunity and refused. This establishes accountability and warns of coming judgment.
The response is public departure with prophetic declaration: go your ways out into the streets (exelthontes eis tas plateias autēs, ἐξελθόντες εἰς τὰς πλατείας αὐτῆς). The term plateias (πλατείας) means broad streets or public squares—places of maximum visibility. This isn't a quiet retreat but a visible, public witness to the city's rejection. The disciples will pronounce judgment in the city's hearing (v. 11).
This pattern reflects Old Testament prophetic tradition. When people refused God's messengers, prophets pronounced judgment publicly (Jeremiah 7:2, 11:6, 19:2). Rejection of God's messengers equals rejection of God Himself (v. 16). The disciples' public departure serves as testimony—the city had opportunity and refused. This establishes accountability and warns of coming judgment.
Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you.
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Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. The symbolic act of shaking off dust (kai ton koniorton ton kollēthenta hēmin ek tēs poleōs hymōn eis tous podas apomassometha hymin, καὶ τὸν κονιορτὸν τὸν κολληθέντα ἡμῖν ἐκ τῆς πόλεως ὑμῶν εἰς τοὺς πόδας ἀπομασσόμεθα ὑμῖν) was a powerful Jewish gesture. The verb apomassometha (ἀπομασσόμεθα, "we wipe off") indicates deliberately removing every trace.
Pious Jews returning from Gentile lands shook off dust to avoid bringing ceremonial defilement into Israel. By using this gesture against rejecting Jewish cities, Jesus' disciples declared them as unclean as pagan territories—a devastating judgment. The phrase "against you" (hymin, ὑμῖν) indicates the act serves as testimony against them, establishing their guilt.
Yet even in judgment, the gospel is repeated: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you (plēn touto ginōskete hoti ēngiken hē basileia tou Theou, πλὴν τοῦτο γινώσκετε ὅτι ἤγγικεν ἡ βασιλεία τοῦ θεοῦ). The perfect tense ēngiken (ἤγγικεν) emphasizes completed action—the kingdom arrived, they had opportunity, and they refused. This magnifies their condemnation: they will answer for rejecting salvation when it stood at their door.
Pious Jews returning from Gentile lands shook off dust to avoid bringing ceremonial defilement into Israel. By using this gesture against rejecting Jewish cities, Jesus' disciples declared them as unclean as pagan territories—a devastating judgment. The phrase "against you" (hymin, ὑμῖν) indicates the act serves as testimony against them, establishing their guilt.
Yet even in judgment, the gospel is repeated: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you (plēn touto ginōskete hoti ēngiken hē basileia tou Theou, πλὴν τοῦτο γινώσκετε ὅτι ἤγγικεν ἡ βασιλεία τοῦ θεοῦ). The perfect tense ēngiken (ἤγγικεν) emphasizes completed action—the kingdom arrived, they had opportunity, and they refused. This magnifies their condemnation: they will answer for rejecting salvation when it stood at their door.
But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city.
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But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. The phrase legō hymin (λέγω ὑμῖν, "I say unto you") introduces Jesus' authoritative declaration. The comparison to Sodom (Sodomois, Σοδόμοις) is shocking—Sodom epitomized wickedness and experienced fiery judgment from heaven (Genesis 19). Yet Jesus declares rejecting His messengers brings greater condemnation than Sodom's sexual immorality and violent sin.
The phrase more tolerable in that day (anektoteron estai en tē hēmera ekeinē, ἀνεκτότερον ἔσται ἐν τῇ ἡμέρᾳ ἐκεινῃ) refers to the day of judgment—the final reckoning when Christ returns. The comparative adjective anektoteron (ἀνεκτότερον, "more tolerable") indicates degrees of punishment. This contradicts universalist theology claiming all judgment is identical or that all eventually saved.
The principle is clear: greater revelation brings greater responsibility. Sodom never heard the gospel or witnessed Christ's power. Cities that reject Jesus after seeing miracles and hearing the kingdom proclaimed face severer judgment. This echoes Hebrews 10:29: those who spurn the Son of God and treat covenant blood as common deserve worse punishment than Law-breakers. Knowledge increases accountability (Luke 12:47-48; James 3:1).
The phrase more tolerable in that day (anektoteron estai en tē hēmera ekeinē, ἀνεκτότερον ἔσται ἐν τῇ ἡμέρᾳ ἐκεινῃ) refers to the day of judgment—the final reckoning when Christ returns. The comparative adjective anektoteron (ἀνεκτότερον, "more tolerable") indicates degrees of punishment. This contradicts universalist theology claiming all judgment is identical or that all eventually saved.
The principle is clear: greater revelation brings greater responsibility. Sodom never heard the gospel or witnessed Christ's power. Cities that reject Jesus after seeing miracles and hearing the kingdom proclaimed face severer judgment. This echoes Hebrews 10:29: those who spurn the Son of God and treat covenant blood as common deserve worse punishment than Law-breakers. Knowledge increases accountability (Luke 12:47-48; James 3:1).
Woe to Unrepentant Cities
Woe unto thee, Chorazin! woe unto thee, 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.
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Woe unto thee, Chorazin! woe unto thee, 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. The repeated ouai (οὐαί, "woe") is a prophetic lament pronouncing divine judgment—not a curse but a declaration of impending disaster. Jesus names specific cities: Chorazin and Bethsaida, Galilean towns where He performed miracles.
The term mighty works (dynameis, δυνάμεις) means acts of power or miracles—healings, exorcisms, nature miracles demonstrating Jesus' messianic authority. The conditional statement ei en Tyrō kai Sidōni egenēthesan hai dynameis hai genomenai en hymin, palai an en sakkō kai spodō kathēmenoi metenoēsan (εἰ ἐν Τύρῳ καὶ Σιδῶνι ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ καθήμενοι μετενόησαν) employs a contrary-to-fact condition: if pagan Tyre and Sidon had witnessed these miracles, they would have repented.
The phrase sitting in sackcloth and ashes (en sakkō kai spodō kathēmenoi, ἐν σάκκῳ καὶ σποδῷ καθήμενοι) describes ancient mourning and repentance rituals (Jonah 3:6, Job 42:6). That pagan cities would have responded with repentance while Jewish cities remained hard-hearted magnifies the latter's guilt. Chorazin and Bethsaida had maximum revelation but minimum response—the essence of unbelief.
The term mighty works (dynameis, δυνάμεις) means acts of power or miracles—healings, exorcisms, nature miracles demonstrating Jesus' messianic authority. The conditional statement ei en Tyrō kai Sidōni egenēthesan hai dynameis hai genomenai en hymin, palai an en sakkō kai spodō kathēmenoi metenoēsan (εἰ ἐν Τύρῳ καὶ Σιδῶνι ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ καθήμενοι μετενόησαν) employs a contrary-to-fact condition: if pagan Tyre and Sidon had witnessed these miracles, they would have repented.
The phrase sitting in sackcloth and ashes (en sakkō kai spodō kathēmenoi, ἐν σάκκῳ καὶ σποδῷ καθήμενοι) describes ancient mourning and repentance rituals (Jonah 3:6, Job 42:6). That pagan cities would have responded with repentance while Jewish cities remained hard-hearted magnifies the latter's guilt. Chorazin and Bethsaida had maximum revelation but minimum response—the essence of unbelief.
But it shall be more tolerable for Tyre and Sidon at the judgment, than for you.
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But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. This verse reiterates verse 12's principle with different cities. The phrase plēn Tyrō kai Sidōni anektoteron estai en tē krisei ē hymin (πλὴν Τύρῳ καὶ Σιδῶνι ἀνεκτότερον ἔσται ἐν τῇ κρίσει ἢ ὑμῖν, "But for Tyre and Sidon it will be more tolerable in the judgment than for you") uses the comparative adjective anektoteron (ἀνεκτότερον, "more tolerable") to indicate degrees of punishment.
The noun the judgment (tē krisei, τῇ κρίσει) refers to the final judgment—the great white throne (Revelation 20:11-15) when all stand before God to give account. This establishes biblical teaching on degrees of punishment in hell. While all unbelievers face eternal separation from God, Jesus indicates varying severity based on revelation received and responsibility assigned. Those who sinned in ignorance receive fewer stripes; those who knew and rejected face more severe judgment (Luke 12:47-48).
This principle should terrify comfortable churchgoers in gospel-saturated cultures who remain unconverted. Access to Scripture, preaching, and Christian witness increases accountability. The scribe who knew the greatest commandment wasn't far from the kingdom (Mark 12:34)—but 'not far' still means lost. Proximity to truth without embracing it compounds condemnation.
The noun the judgment (tē krisei, τῇ κρίσει) refers to the final judgment—the great white throne (Revelation 20:11-15) when all stand before God to give account. This establishes biblical teaching on degrees of punishment in hell. While all unbelievers face eternal separation from God, Jesus indicates varying severity based on revelation received and responsibility assigned. Those who sinned in ignorance receive fewer stripes; those who knew and rejected face more severe judgment (Luke 12:47-48).
This principle should terrify comfortable churchgoers in gospel-saturated cultures who remain unconverted. Access to Scripture, preaching, and Christian witness increases accountability. The scribe who knew the greatest commandment wasn't far from the kingdom (Mark 12:34)—but 'not far' still means lost. Proximity to truth without embracing it compounds condemnation.
And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell.
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And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. Jesus singles out Capernaum, His ministry headquarters (Matthew 4:13, 9:1). The phrase kai sy, Kapharnaoum, mē heōs ouranou hypsōthēsē (καὶ σύ, Καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ; "And you, Capernaum, will you be exalted to heaven?") uses a rhetorical question with the negative particle mē (μή) expecting the answer "No!" Some manuscripts read this as a statement rather than question: "which art exalted to heaven."
Either reading communicates Capernaum's privileged position—the city where Jesus lived, taught in the synagogue (Mark 1:21, John 6:59), healed the centurion's servant (Matthew 8:5-13), Peter's mother-in-law (Mark 1:29-31), the paralytic lowered through the roof (Mark 2:1-12), and performed countless miracles. No city on earth enjoyed greater spiritual privilege. Yet this becomes the basis for severer judgment: shalt be thrust down to hell (heōs hadou kathabibasthēsē, ἕως ᾅδου καταβιβασθήσῃ).
The term hadēs (ᾅδης) is the Greek equivalent of Hebrew Sheol—the realm of the dead, here clearly indicating the place of punishment. The verb katabibasthēsē (καταβιβασθήσῃ) means to be brought down forcibly, cast down. This echoes Isaiah 14:13-15's description of Babylon's (or Satan's) fall: "How art thou fallen from heaven... yet thou shalt be brought down to hell." Privilege rejected becomes the measure of judgment.
Either reading communicates Capernaum's privileged position—the city where Jesus lived, taught in the synagogue (Mark 1:21, John 6:59), healed the centurion's servant (Matthew 8:5-13), Peter's mother-in-law (Mark 1:29-31), the paralytic lowered through the roof (Mark 2:1-12), and performed countless miracles. No city on earth enjoyed greater spiritual privilege. Yet this becomes the basis for severer judgment: shalt be thrust down to hell (heōs hadou kathabibasthēsē, ἕως ᾅδου καταβιβασθήσῃ).
The term hadēs (ᾅδης) is the Greek equivalent of Hebrew Sheol—the realm of the dead, here clearly indicating the place of punishment. The verb katabibasthēsē (καταβιβασθήσῃ) means to be brought down forcibly, cast down. This echoes Isaiah 14:13-15's description of Babylon's (or Satan's) fall: "How art thou fallen from heaven... yet thou shalt be brought down to hell." Privilege rejected becomes the measure of judgment.
He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.
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Jesus tells the seventy: 'He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.' This establishes apostolic authority—reception or rejection of Jesus' messengers equals reception or rejection of Jesus Himself, and ultimately God the Father. The Greek 'athetōn' (ἀθετῶν, despiseth/rejects) means to set aside, nullify, treat as invalid. Rejecting Christ's ambassadors rejects Christ; rejecting Christ rejects God. This validates gospel messengers' authority while warning those who reject them.
The Return of the Seventy-Two
And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.
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And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. The disciples return with chara (χαρᾶς, joy)—not mere happiness but deep spiritual delight at witnessing God's power. Their exclamation focuses on demon subjection: the Greek hypotassetai (ὑποτάσσεται) is present passive, indicating ongoing subordination. Demons don't merely flee—they are subjected, placed under authority.
The phrase through thy name (en tō onomati sou, ἐν τῷ ὀνόματί σου) is theologically critical. The disciples wield no personal power; authority comes entirely through Jesus' name. In Hebrew thought, a name represents the full person, character, and authority. Invoking Jesus' name means operating under His delegated power, not magical incantation. This anticipates Acts where the apostles perform signs "in the name of Jesus Christ" (Acts 3:6, 4:10, 16:18).
Yet Jesus immediately redirects their focus (v. 20) from spectacular ministry success to the greater joy of salvation—names written in heaven. Ministry power can become a snare if it eclipses personal relationship with God. The seventy learned what all ministers must: the greatest miracle is not power over demons but reconciliation with the Father through the Son.
The phrase through thy name (en tō onomati sou, ἐν τῷ ὀνόματί σου) is theologically critical. The disciples wield no personal power; authority comes entirely through Jesus' name. In Hebrew thought, a name represents the full person, character, and authority. Invoking Jesus' name means operating under His delegated power, not magical incantation. This anticipates Acts where the apostles perform signs "in the name of Jesus Christ" (Acts 3:6, 4:10, 16:18).
Yet Jesus immediately redirects their focus (v. 20) from spectacular ministry success to the greater joy of salvation—names written in heaven. Ministry power can become a snare if it eclipses personal relationship with God. The seventy learned what all ministers must: the greatest miracle is not power over demons but reconciliation with the Father through the Son.
And he said unto them, I beheld Satan as lightning fall from heaven.
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And he said unto them, I beheld Satan as lightning fall from heaven. The verb etheōroun (ἐθεώρουν, "I beheld") is imperfect tense—Jesus was continually watching Satan's fall, suggesting ongoing vision rather than single past event. The comparison hōs astrapēn (ὡς ἀστραπὴν, "as lightning") emphasizes suddenness, brightness, and irreversible descent. Satan fell from exalted position to judgment with the speed and finality of a lightning strike.
This verse's timing is debated: Does Jesus refer to (1) Satan's original rebellion before creation (Isaiah 14:12-15, Ezekiel 28:12-17), (2) the cross event that legally defeated Satan (John 12:31, Colossians 2:15), (3) the disciples' successful ministry as evidence of Satan's kingdom crumbling, or (4) the future final defeat at Christ's return (Revelation 20:10)? The imperfect tense suggests Jesus sees all these moments as one unified reality—Satan's doom is certain from heaven's perspective, though still unfolding in earthly time.
The connection to verse 17 is crucial: when disciples exercise Jesus' authority over demons, they participate in Satan's ongoing defeat. Each exorcism, each person freed from spiritual bondage, is another flash of lightning announcing the enemy's fall. The kingdom of God has invaded Satan's kingdom, and his expulsion from heaven to earth (Revelation 12:9-12) signals his time is short.
This verse's timing is debated: Does Jesus refer to (1) Satan's original rebellion before creation (Isaiah 14:12-15, Ezekiel 28:12-17), (2) the cross event that legally defeated Satan (John 12:31, Colossians 2:15), (3) the disciples' successful ministry as evidence of Satan's kingdom crumbling, or (4) the future final defeat at Christ's return (Revelation 20:10)? The imperfect tense suggests Jesus sees all these moments as one unified reality—Satan's doom is certain from heaven's perspective, though still unfolding in earthly time.
The connection to verse 17 is crucial: when disciples exercise Jesus' authority over demons, they participate in Satan's ongoing defeat. Each exorcism, each person freed from spiritual bondage, is another flash of lightning announcing the enemy's fall. The kingdom of God has invaded Satan's kingdom, and his expulsion from heaven to earth (Revelation 12:9-12) signals his time is short.
Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.
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Jesus tells the returning seventy: 'Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.' The authority to 'tread on serpents and scorpions' likely is metaphorical (though may include literal protection)—authority over evil spirits and Satan's power. The phrase 'all the power of the enemy' (Greek 'pasan tēn dynamin tou echthrou,' πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ) indicates complete authority over Satan's forces. The promise 'nothing shall hurt you' assures supernatural protection for those on Jesus' mission.
Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.
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Jesus continues: 'Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.' Jesus redirects the disciples' joy from spiritual power to spiritual position—from successful ministry to secure salvation. The phrase 'your names are written in heaven' (Greek 'ta onomata hymōn engegraptai en tois ouranois,' τὰ ὀνόματα ὑμῶν ἐγγέγραπται ἐν τοῖς οὐρανοῖς) refers to the book of life (Revelation 20:15)—eternal security in God's kingdom. Ministry success is temporary and derivative; salvation is eternal and fundamental. Primary joy should be relationship with God, not power or effectiveness in ministry.
Jesus Rejoices in the Father's Will
In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.
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Jesus prays: 'I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.' Jesus thanks God for revealing kingdom truth to 'babes' (Greek 'nēpiois,' νηπίοις, infants, simple ones) while hiding it from 'wise and prudent' (Greek 'sophōn kai synetōn,' σοφῶν καὶ συνετῶν, wise and understanding). This divine hiddenness and revelation demonstrates sovereign election—God chooses to reveal truth to humble, receptive hearts while the proud remain blind. The phrase 'so it seemed good' (Greek 'eudokia,' εὐδοκία) indicates God's good pleasure, His sovereign will.
All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. many ancient copies add these words at the beginning of verse, and turning to his Disciples, he said
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All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. The phrase panta moi paredothē (πάντα μοι παρεδόθη, "all things are delivered to me") uses the aorist passive of paradidōmi—the Father has transferred complete authority to the Son. This "all things" (panta, πάντα) is universal: creation, redemption, revelation, judgment—total cosmic authority resides in Christ (Matthew 28:18, John 3:35, 13:3).
The mutual knowledge statement reveals the Trinity's mysterious intimacy: epiginōskei (ἐπιγινώσκει, "knoweth") means full, perfect, experiential knowledge—not mere intellectual awareness but complete understanding and communion. Only the Father fully comprehends the Son's divine nature; only the Son perfectly knows the Father's essence. This reciprocal knowledge is eternal, infinite, and exclusive to the Godhead.
Yet Jesus adds the stunning final clause: and he to whom the Son will reveal him (kai hō ean boulētai ho huios apokalypsai, καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι). The verb apokalypsai (ἀποκαλύψαι, "to reveal") means to unveil, disclose, make visible. Knowing God depends entirely on the Son's sovereign choice to reveal Him. No human effort, wisdom, or merit can penetrate this mystery—only the Son grants access (John 14:6). This is the heart of Reformed soteriology: saving knowledge comes through Christ's gracious revelation, not human discovery.
The mutual knowledge statement reveals the Trinity's mysterious intimacy: epiginōskei (ἐπιγινώσκει, "knoweth") means full, perfect, experiential knowledge—not mere intellectual awareness but complete understanding and communion. Only the Father fully comprehends the Son's divine nature; only the Son perfectly knows the Father's essence. This reciprocal knowledge is eternal, infinite, and exclusive to the Godhead.
Yet Jesus adds the stunning final clause: and he to whom the Son will reveal him (kai hō ean boulētai ho huios apokalypsai, καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι). The verb apokalypsai (ἀποκαλύψαι, "to reveal") means to unveil, disclose, make visible. Knowing God depends entirely on the Son's sovereign choice to reveal Him. No human effort, wisdom, or merit can penetrate this mystery—only the Son grants access (John 14:6). This is the heart of Reformed soteriology: saving knowledge comes through Christ's gracious revelation, not human discovery.
And he turned him unto his disciples, and said privately , Blessed are the eyes which see the things that ye see:
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And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see. The phrase strapheis pros tous mathētas kat' idian (στραφεὶς πρὸς τοὺς μαθητὰς κατ᾽ ἰδίαν, "turning to the disciples privately") indicates Jesus deliberately shifts from public teaching to intimate instruction. This blessing is for disciples alone—those with eyes to see spiritual reality beyond physical phenomena.
The word makarioi (μακάριοι, "blessed") echoes the Beatitudes (Matthew 5:3-12)—this is divine favor, spiritual happiness, and covenant privilege. The emphasis on the eyes which see (hoi ophthalmoi hoi blepontes, οἱ ὀφθαλμοὶ οἱ βλέποντες) uses the present participle, indicating ongoing sight, not mere glancing. These disciples aren't merely witnessing historical events—they're perceiving spiritual truth: God incarnate among them, the kingdom breaking into history, prophecy fulfilled before their faces.
This blessing follows Jesus' statement about mutual Father-Son knowledge (v. 22) and precedes the observation about prophets and kings longing to see this day (v. 24). The disciples occupy a unique redemptive-historical position: they witness what Abraham, Moses, David, Isaiah—all the faithful saints—yearned to see but died in faith not having received (Hebrews 11:13, 39-40). Yet even greater blessing awaits those who believe without seeing (John 20:29).
The word makarioi (μακάριοι, "blessed") echoes the Beatitudes (Matthew 5:3-12)—this is divine favor, spiritual happiness, and covenant privilege. The emphasis on the eyes which see (hoi ophthalmoi hoi blepontes, οἱ ὀφθαλμοὶ οἱ βλέποντες) uses the present participle, indicating ongoing sight, not mere glancing. These disciples aren't merely witnessing historical events—they're perceiving spiritual truth: God incarnate among them, the kingdom breaking into history, prophecy fulfilled before their faces.
This blessing follows Jesus' statement about mutual Father-Son knowledge (v. 22) and precedes the observation about prophets and kings longing to see this day (v. 24). The disciples occupy a unique redemptive-historical position: they witness what Abraham, Moses, David, Isaiah—all the faithful saints—yearned to see but died in faith not having received (Hebrews 11:13, 39-40). Yet even greater blessing awaits those who believe without seeing (John 20:29).
For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
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For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. The emphatic legō hymin (λέγω ὑμῖν, "I tell you") introduces solemn declaration of truth. The verb ēthelēsan (ἠθέλησαν, "desired") conveys intense longing—prophets and kings yearned to witness Messiah's coming.
Many prophets and kings encompasses the entire Old Testament faithful: Abraham rejoiced to see Christ's day (John 8:56); Moses wrote of Him (John 5:46); David called Him Lord (Matthew 22:43-45); Isaiah saw His glory (John 12:41). These giants of faith received promises but died without seeing fulfillment (Hebrews 11:13, 39). They saw dimly through types, shadows, and prophecies—the disciples see Christ Himself, the reality casting those shadows (Colossians 2:17, Hebrews 10:1).
The parallel structure to see... and have not seen... to hear... and have not heard emphasizes both visual and auditory witness. The disciples see miracles, transfiguration, resurrection appearances; they hear the Sermon on the Mount, parables, "I am" declarations—direct divine revelation. This doesn't diminish Old Testament saints' faith; rather, it magnifies the disciples' privilege and responsibility. Greater light brings greater accountability (Luke 12:48). The church today stands in this same privileged position, possessing the full revelation of Christ through apostolic testimony in Scripture.
Many prophets and kings encompasses the entire Old Testament faithful: Abraham rejoiced to see Christ's day (John 8:56); Moses wrote of Him (John 5:46); David called Him Lord (Matthew 22:43-45); Isaiah saw His glory (John 12:41). These giants of faith received promises but died without seeing fulfillment (Hebrews 11:13, 39). They saw dimly through types, shadows, and prophecies—the disciples see Christ Himself, the reality casting those shadows (Colossians 2:17, Hebrews 10:1).
The parallel structure to see... and have not seen... to hear... and have not heard emphasizes both visual and auditory witness. The disciples see miracles, transfiguration, resurrection appearances; they hear the Sermon on the Mount, parables, "I am" declarations—direct divine revelation. This doesn't diminish Old Testament saints' faith; rather, it magnifies the disciples' privilege and responsibility. Greater light brings greater accountability (Luke 12:48). The church today stands in this same privileged position, possessing the full revelation of Christ through apostolic testimony in Scripture.
The Parable of the Good Samaritan
And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?
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The lawyer's question 'Master, what shall I do to inherit eternal life?' (διδάσκαλε, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω;) reveals a works-based understanding of salvation. The participle 'poiēsas' (ποιήσας, having done) assumes earning eternal life through performance. Jesus redirects him to Scripture (v.26), then tells the Good Samaritan parable to expose self-righteousness and demonstrate that no one perfectly fulfills the law's demands. The question 'who is my neighbor?' (v.29) attempts to limit obligation and justify selective love, but Jesus' answer universalizes neighbor-love, making salvation by law-keeping impossible and pointing toward grace.
He said unto him, What is written in the law? how readest thou?
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He said unto him, What is written in the law? how readest thou? Jesus responds to the lawyer's question ("What shall I do to inherit eternal life?") by redirecting him to Scripture. The Greek phrase en tō nomō ti gegraptai (ἐν τῷ νόμῳ τί γέγραπται) asks "in the law what has been written?" The perfect tense gegraptai (γέγραπται) indicates something written in the past with continuing authority—Scripture's permanent, binding nature.
The second question, "how readest thou?" (pōs anaginōskeis, πῶς ἀναγινώσκεις), goes deeper than mere recitation. The verb anaginōskō (ἀναγινώσκω) means to know again, recognize, or understand. Jesus asks not just what the text says but how the lawyer interprets and applies it. This reflects rabbinic teaching methods where questions prompted thinking rather than providing direct answers.
Jesus's pedagogical approach is brilliant: rather than letting the lawyer remain passive, He engages him actively in Scripture. This method accomplishes several purposes: (1) it reveals that the lawyer already knows the answer intellectually; (2) it exposes the gap between knowledge and practice; (3) it demonstrates that Scripture itself, properly understood, testifies to truth; (4) it shifts responsibility from Jesus to the questioner. The pattern anticipates Jesus's regular practice of answering questions with questions, forcing people to examine their own hearts and assumptions (Matthew 21:23-27, Mark 10:2-9).
The second question, "how readest thou?" (pōs anaginōskeis, πῶς ἀναγινώσκεις), goes deeper than mere recitation. The verb anaginōskō (ἀναγινώσκω) means to know again, recognize, or understand. Jesus asks not just what the text says but how the lawyer interprets and applies it. This reflects rabbinic teaching methods where questions prompted thinking rather than providing direct answers.
Jesus's pedagogical approach is brilliant: rather than letting the lawyer remain passive, He engages him actively in Scripture. This method accomplishes several purposes: (1) it reveals that the lawyer already knows the answer intellectually; (2) it exposes the gap between knowledge and practice; (3) it demonstrates that Scripture itself, properly understood, testifies to truth; (4) it shifts responsibility from Jesus to the questioner. The pattern anticipates Jesus's regular practice of answering questions with questions, forcing people to examine their own hearts and assumptions (Matthew 21:23-27, Mark 10:2-9).
And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.
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And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. This verse records the lawyer's response to Jesus' question, quoting and combining two Old Testament commands: Deuteronomy 6:5 (the Shema) and Leviticus 19:18. This synthesis became Jesus' own summary of the entire Law (Matthew 22:37-40, Mark 12:28-31). The command to "love the Lord thy God" (agapēseis Kyrion ton Theon sou, ἀγαπήσεις Κύριον τὸν Θεόν σου) uses the future indicative form of agapaō (ἀγαπάω), which in Koine Greek often functions as imperative—a command, not mere prediction.
The fourfold description of totality—"with all thy heart, soul, strength, and mind" (ex holēs tēs kardias sou kai en holē tē psychē sou kai en holē tē ischyi sou kai en holē tē dianoia sou)—demands comprehensive devotion involving every dimension of human existence. "Heart" (kardia, καρδία) represents the center of personality, will, and emotions. "Soul" (psychē, ψυχή) indicates life-force and self. "Strength" (ischys, ἰσχύς) means physical power, energy, and ability. "Mind" (dianoia, διάνοια) refers to understanding, intelligence, and rational faculty. Together, these four terms encompass total human being—affections, will, physical capacity, and intellect. No aspect of personhood is excluded from love's claim.
The second command, "love thy neighbour as thyself" (ton plēsion sou hōs seauton, τὸν πλησίον σου ὡς σεαυτόν), assumes proper self-love (not selfishness) as the measure for love of others. The term plēsion (πλησίον, "neighbor") means one who is near, but Jesus' parable of the Good Samaritan (Luke 10:30-37) radically expands "neighbor" to include anyone in need, even traditional enemies. These two commands are inseparable—genuine love for God inevitably produces love for God's image-bearers (1 John 4:20-21).
The fourfold description of totality—"with all thy heart, soul, strength, and mind" (ex holēs tēs kardias sou kai en holē tē psychē sou kai en holē tē ischyi sou kai en holē tē dianoia sou)—demands comprehensive devotion involving every dimension of human existence. "Heart" (kardia, καρδία) represents the center of personality, will, and emotions. "Soul" (psychē, ψυχή) indicates life-force and self. "Strength" (ischys, ἰσχύς) means physical power, energy, and ability. "Mind" (dianoia, διάνοια) refers to understanding, intelligence, and rational faculty. Together, these four terms encompass total human being—affections, will, physical capacity, and intellect. No aspect of personhood is excluded from love's claim.
The second command, "love thy neighbour as thyself" (ton plēsion sou hōs seauton, τὸν πλησίον σου ὡς σεαυτόν), assumes proper self-love (not selfishness) as the measure for love of others. The term plēsion (πλησίον, "neighbor") means one who is near, but Jesus' parable of the Good Samaritan (Luke 10:30-37) radically expands "neighbor" to include anyone in need, even traditional enemies. These two commands are inseparable—genuine love for God inevitably produces love for God's image-bearers (1 John 4:20-21).
And he said unto him, Thou hast answered right: this do, and thou shalt live.
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And he said unto him, Thou hast answered right: this do, and thou shalt live. Jesus affirms the lawyer's correct summary of the law: love God completely (Deuteronomy 6:5) and neighbor as self (Leviticus 19:18). The phrase orthōs apekrithēs (ὀρθῶς ἀπεκρίθης, "you have answered right") acknowledges theological accuracy. The lawyer knows Scripture intellectually—but knowledge isn't salvation.
The command touto poiei (τοῦτο ποίει, "this do") uses the present imperative, indicating continuous, habitual action: keep on doing this perfectly, always, without fail. The promise and thou shalt live (kai zēsē, καὶ ζήσῃ) echoes Leviticus 18:5, "which if a man do, he shall live in them." Here's the devastating reality: the law's promise of life is genuine—perfect obedience would yield eternal life. But who has loved God with all heart, soul, strength, and mind? Who has loved neighbors as themselves consistently?
Jesus doesn't say, "Try your best" or "Do reasonably well." He demands perfection because the law demands perfection (Matthew 5:48). This drives the lawyer—and every honest person—to recognize their failure and need for grace. Paul later explains this dynamic: the law was never meant to save but to reveal sin and drive us to Christ (Romans 3:20, 7:7-13, Galatians 3:24). The lawyer's next question ("Who is my neighbor?") reveals he's already looking for loopholes—proving he doesn't love perfectly and can't save himself.
The command touto poiei (τοῦτο ποίει, "this do") uses the present imperative, indicating continuous, habitual action: keep on doing this perfectly, always, without fail. The promise and thou shalt live (kai zēsē, καὶ ζήσῃ) echoes Leviticus 18:5, "which if a man do, he shall live in them." Here's the devastating reality: the law's promise of life is genuine—perfect obedience would yield eternal life. But who has loved God with all heart, soul, strength, and mind? Who has loved neighbors as themselves consistently?
Jesus doesn't say, "Try your best" or "Do reasonably well." He demands perfection because the law demands perfection (Matthew 5:48). This drives the lawyer—and every honest person—to recognize their failure and need for grace. Paul later explains this dynamic: the law was never meant to save but to reveal sin and drive us to Christ (Romans 3:20, 7:7-13, Galatians 3:24). The lawyer's next question ("Who is my neighbor?") reveals he's already looking for loopholes—proving he doesn't love perfectly and can't save himself.
But he, willing to justify himself, said unto Jesus, And who is my neighbour?
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But he, willing to justify himself, said unto Jesus, And who is my neighbour? The phrase thelōn dikaiōsai heauton (θέλων δικαιῶσαι ἑαυτόν, "willing to justify himself") reveals the lawyer's heart. The verb dikaiōsai (δικαιῶσαι) means to declare righteous, vindicate, or prove oneself just. He's not seeking truth—he's seeking self-justification, attempting to prove he has indeed loved his neighbor adequately.
The question who is my neighbour? (tis estin mou plēsion, τίς ἐστίν μου πλησίον) exposes his strategy. If he can limit the definition of "neighbor" to a narrow category (fellow Jews, righteous people, those who deserve help), he can claim compliance. Contemporary Jewish debate indeed restricted "neighbor" from Leviticus 19:18 to fellow Israelites, excluding Gentiles and especially Samaritans. The lawyer seeks to draw boundaries that make his love sufficient.
But Jesus' parable of the Good Samaritan (vv. 30-37) demolishes this self-justification. First, Jesus reframes the question from "Who qualifies as my neighbor?" to "Who acted neighborly?"—shifting focus from limiting obligation to demonstrating love. Second, making the Samaritan the hero and the priest and Levite the failures reverses all expectations and condemns the lawyer's own class. Third, Jesus' final command, "Go, and do thou likewise" (v. 37), drives home the impossibility of perfect love and thus the need for grace. Every attempt at self-justification exposes our need for a Savior who fulfills righteousness on our behalf.
The question who is my neighbour? (tis estin mou plēsion, τίς ἐστίν μου πλησίον) exposes his strategy. If he can limit the definition of "neighbor" to a narrow category (fellow Jews, righteous people, those who deserve help), he can claim compliance. Contemporary Jewish debate indeed restricted "neighbor" from Leviticus 19:18 to fellow Israelites, excluding Gentiles and especially Samaritans. The lawyer seeks to draw boundaries that make his love sufficient.
But Jesus' parable of the Good Samaritan (vv. 30-37) demolishes this self-justification. First, Jesus reframes the question from "Who qualifies as my neighbor?" to "Who acted neighborly?"—shifting focus from limiting obligation to demonstrating love. Second, making the Samaritan the hero and the priest and Levite the failures reverses all expectations and condemns the lawyer's own class. Third, Jesus' final command, "Go, and do thou likewise" (v. 37), drives home the impossibility of perfect love and thus the need for grace. Every attempt at self-justification exposes our need for a Savior who fulfills righteousness on our behalf.
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 .
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Jesus begins His most famous parable in response to a lawyer's question 'Who is my neighbor?' The road from Jerusalem to Jericho descended 3,300 feet over 17 miles through desolate rocky terrain notorious for bandits, making this scenario immediately recognizable to His audience. The phrase 'fell among thieves' (Greek 'lēstais'—robbers/bandits) and 'half dead' establishes the man's complete helplessness and desperate need. This parable uniquely appears in Luke's Gospel, emphasizing his theme of God's compassion for the helpless and breaking down ethnic and religious barriers.
And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side.
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And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. The phrase kata synkyrian (κατὰ συγκυρίαν, "by chance") indicates coincidental timing—no divine appointment here, just human choice revealed. The priest's presence is significant: he represents the religious elite, those who minister in God's temple, teach His law, and should exemplify covenant love.
The priest saw him (idōn, ἰδών)—he wasn't ignorant of the need. This is knowing, conscious decision to avoid involvement. The phrase passed by on the other side (antiparēlthen, ἀντιπαρῆλθεν) literally means "passed by opposite," deliberately crossing to the far side of the road to maximize distance. This isn't passive neglect—it's active avoidance.
Why would a priest avoid helping? Possible reasons: (1) Fear of ritual defilement from touching a potentially dead body (Numbers 19:11-16), prioritizing ceremonial purity over mercy—exactly what God condemns (Hosea 6:6, Matthew 9:13); (2) Fear of robbers still nearby; (3) Simple callousness and selfishness. Whatever the motive, Jesus' point is devastating: religious position and knowledge don't guarantee compassion. The priest knew Leviticus 19:18 ("love thy neighbour") but failed to do it. This exposes the lawyer questioning Jesus (v. 29) and all who substitute religious performance for genuine love. James 2:15-16 echoes this: faith without works—seeing need and ignoring it—is dead.
The priest saw him (idōn, ἰδών)—he wasn't ignorant of the need. This is knowing, conscious decision to avoid involvement. The phrase passed by on the other side (antiparēlthen, ἀντιπαρῆλθεν) literally means "passed by opposite," deliberately crossing to the far side of the road to maximize distance. This isn't passive neglect—it's active avoidance.
Why would a priest avoid helping? Possible reasons: (1) Fear of ritual defilement from touching a potentially dead body (Numbers 19:11-16), prioritizing ceremonial purity over mercy—exactly what God condemns (Hosea 6:6, Matthew 9:13); (2) Fear of robbers still nearby; (3) Simple callousness and selfishness. Whatever the motive, Jesus' point is devastating: religious position and knowledge don't guarantee compassion. The priest knew Leviticus 19:18 ("love thy neighbour") but failed to do it. This exposes the lawyer questioning Jesus (v. 29) and all who substitute religious performance for genuine love. James 2:15-16 echoes this: faith without works—seeing need and ignoring it—is dead.
And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.
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And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. The repetition intensifies the indictment. The Levite likewise (homoiōs, ὁμοίως) follows the priest's example—religious caste solidarity in neglect. But there's a subtle difference: the Levite came and looked on him (elthōn kata ton topon kai idōn, ἐλθὼν κατὰ τὸν τόπον καὶ ἰδών), suggesting closer approach and more careful examination than the priest's passing glance.
This makes the Levite's failure even more culpable. He came to the place (perhaps hoping for valuables?), saw the extent of the injuries, assessed the situation—and still passed by on the other side (antiparēlthen, ἀντιπαρῆλθεν). Knowledge increased responsibility; closer proximity heightened guilt. The Levite couldn't claim ignorance or distance—he investigated and rejected helping.
Why include both priest and Levite? Jesus systematically demolishes religious pretension. These represented the temple hierarchy: priests (descendants of Aaron) performed sacrifices; Levites (from Levi's tribe) assisted in temple service, music, and teaching. Together they constitute Israel's spiritual leadership. If even they fail to love their neighbor, who can claim righteousness? The parable anticipates Jesus' later condemnation of scribes and Pharisees (Matthew 23)—religious position doesn't equal spiritual reality. Paul later makes this explicit: having the law doesn't justify; doing it does (Romans 2:13)—and no one does it perfectly except Christ.
This makes the Levite's failure even more culpable. He came to the place (perhaps hoping for valuables?), saw the extent of the injuries, assessed the situation—and still passed by on the other side (antiparēlthen, ἀντιπαρῆλθεν). Knowledge increased responsibility; closer proximity heightened guilt. The Levite couldn't claim ignorance or distance—he investigated and rejected helping.
Why include both priest and Levite? Jesus systematically demolishes religious pretension. These represented the temple hierarchy: priests (descendants of Aaron) performed sacrifices; Levites (from Levi's tribe) assisted in temple service, music, and teaching. Together they constitute Israel's spiritual leadership. If even they fail to love their neighbor, who can claim righteousness? The parable anticipates Jesus' later condemnation of scribes and Pharisees (Matthew 23)—religious position doesn't equal spiritual reality. Paul later makes this explicit: having the law doesn't justify; doing it does (Romans 2:13)—and no one does it perfectly except Christ.
But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,
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The Samaritan's response contrasts sharply with the priest and Levite: 'But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him' (Σαμαρίτης δέ τις ὁδεύων ἦλθεν κατ᾽ αὐτὸν καὶ ἰδὼν ἐσπλαγχνίσθη). The verb 'splagchnizomai' (ἐσπλαγχνίσθη, had compassion) is visceral—it refers to being moved in one's bowels/innermost being, the strongest Greek term for compassion. While religious professionals passed by (probably fearing ritual defilement from a potentially dead body), the despised outsider felt deep compassion. This Samaritan represents Christ Himself—the unexpected savior who crosses ethnic and religious boundaries to rescue the perishing.
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.
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The Samaritan's actions demonstrate costly love: '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' (καὶ προσελθὼν κατέδησεν τὰ τραύματα αὐτοῦ ἐπιχέων ἔλαιον καὶ οἶνον, ἐπιβιβάσας δὲ αὐτὸν ἐπὰ τὸ ἴδιον κτῆνος ἤγαγεν αὐτὸν εἰς πανδοχεῖον καὶ ἐπεμελήθη αὐτοῦ). Each action involves personal sacrifice: oil and wine for wounds (expensive commodities), his own animal (walking while the victim rides), time and effort at the inn. The verb 'epimeleomai' (ἐπεμελήθη, took care) indicates careful, ongoing attention. This models gospel ministry—meeting physical needs, personal involvement, costly sacrifice.
And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again , I will repay thee.
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And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. The Samaritan's care extends beyond immediate rescue to ongoing provision. The phrase epi tēn aurion (ἐπὶ τὴν αὔριον, "on the morrow") shows this wasn't hurried charity—he stayed overnight, monitoring the victim's condition. Two pence (duo dēnaria, δύο δηνάρια)—two denarii—represented two days' wages for a laborer, sufficient for extended lodging and care.
The instructions Take care of him (epimelēthēti autou, ἐπιμελήθητι αὐτοῦ) use the imperative of epimeleomαι, meaning to care for diligently, attend carefully. The Samaritan doesn't dump the victim and leave—he arranges ongoing care, accepts financial responsibility, and promises to return. The phrase whatsoever thou spendest more, when I come again, I will repay thee (ho ti an prosdapanēsēs egō en tō epanerchestahai me apodōsō soi, ὅ τι ἂν προσδαπανήσῃς ἐγὼ ἐν τῷ ἐπανέρχεσθαί με ἀποδώσω σοι) constitutes an open-ended commitment—blank check compassion.
This extravagant generosity pictures Christ's redemptive work. Like the Samaritan, Jesus found us beaten, robbed (by sin), left for dead. He provided immediate rescue (justification), ongoing care (sanctification through the Spirit and church), and promised return to complete our healing (glorification). The 'inn' represents the church, where believers are cared for until Christ returns. The 'two pence' may symbolize Word and Spirit, or the dual command to love God and neighbor—resources for our journey. Commentators through church history have seen this parable as gospel allegory: we are the wounded traveler; Christ is the Samaritan; the inn is the church; the promised return is the Second Coming.
The instructions Take care of him (epimelēthēti autou, ἐπιμελήθητι αὐτοῦ) use the imperative of epimeleomαι, meaning to care for diligently, attend carefully. The Samaritan doesn't dump the victim and leave—he arranges ongoing care, accepts financial responsibility, and promises to return. The phrase whatsoever thou spendest more, when I come again, I will repay thee (ho ti an prosdapanēsēs egō en tō epanerchestahai me apodōsō soi, ὅ τι ἂν προσδαπανήσῃς ἐγὼ ἐν τῷ ἐπανέρχεσθαί με ἀποδώσω σοι) constitutes an open-ended commitment—blank check compassion.
This extravagant generosity pictures Christ's redemptive work. Like the Samaritan, Jesus found us beaten, robbed (by sin), left for dead. He provided immediate rescue (justification), ongoing care (sanctification through the Spirit and church), and promised return to complete our healing (glorification). The 'inn' represents the church, where believers are cared for until Christ returns. The 'two pence' may symbolize Word and Spirit, or the dual command to love God and neighbor—resources for our journey. Commentators through church history have seen this parable as gospel allegory: we are the wounded traveler; Christ is the Samaritan; the inn is the church; the promised return is the Second Coming.
Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?
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Jesus reverses the lawyer's question: 'Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?' (τίς τούτων τῶν τριῶν πλησίον δοκεῖ σοι γεγονέναι τοῦ ἐμπεσόντος εἰς τοὺς λῃστάς;). The lawyer had asked 'Who is my neighbor?' (v.29), seeking to limit obligation. Jesus asks 'Who proved neighbor?' shifting focus from receiving to giving, from rights to responsibilities. The perfect infinitive 'gegonenai' (γεγονέναι, to have become) emphasizes completed action—which one became a neighbor through his actions? This reframes ethics from minimalist compliance ('How little must I do?') to maximalist love ('How can I most fully love?').
And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.
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The lawyer answers: 'He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise' (ὁ ποιήσας τὸ ἔλεος μετ᾽ αὐτοῦ. εἶπεν δὲ αὐτῷ ὁ Ἰησοῦς, Πορεύου καὶ σὺ ποίει ὁμοίως). Jesus' command 'poreuou kai sy poiei homoiōs' (Πορεύου καὶ σὺ ποίει ὁμοίως, Go and do likewise) is present imperative—continuous, habitual action. The standard is not minimal compliance but the Samaritan's costly, comprehensive love. This impossible demand should drive the lawyer (and us) to recognize our inability to perfectly fulfill the law and our need for grace. Yet it also establishes the Christian ethic: those saved by grace must extend costly love to all, especially enemies and outcasts.
Martha and Mary
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.
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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. The phrase en tō poreuesthai autous (ἐν τῷ πορεύεσθαι αὐτούς, "as they went") places this event during Jesus' journey toward Jerusalem and crucifixion (9:51). The village is Bethany (John 11:1), about two miles from Jerusalem, home of siblings Martha, Mary, and Lazarus.
The name Martha (Μάρθα, from Aramaic מַרְתָּא, "lady" or "mistress") indicates her position as household head—possibly the eldest or a widow managing the family property. The verb hypedexato (ὑπεδέξατο, "received") means to welcome as a guest, showing deliberate hospitality. Martha takes initiative, opening her home to Jesus and His disciples—a costly, risky act of devotion requiring substantial food preparation and accommodation for potentially thirteen men.
Martha's hospitality is commendable; Jesus doesn't condemn service but corrects misplaced priorities (vv. 41-42). The contrast between Martha and Mary illustrates the tension between doing and being, between active service and contemplative worship. Both are necessary, but worship must take precedence. This account balances the Good Samaritan parable (vv. 25-37), which emphasized active love. Together they teach: love God supremely (Mary's choice), then serve neighbor actively (the Samaritan's example). Reversed priorities—service without intimate relationship with Christ—lead to burnout, resentment, and joyless religion.
The name Martha (Μάρθα, from Aramaic מַרְתָּא, "lady" or "mistress") indicates her position as household head—possibly the eldest or a widow managing the family property. The verb hypedexato (ὑπεδέξατο, "received") means to welcome as a guest, showing deliberate hospitality. Martha takes initiative, opening her home to Jesus and His disciples—a costly, risky act of devotion requiring substantial food preparation and accommodation for potentially thirteen men.
Martha's hospitality is commendable; Jesus doesn't condemn service but corrects misplaced priorities (vv. 41-42). The contrast between Martha and Mary illustrates the tension between doing and being, between active service and contemplative worship. Both are necessary, but worship must take precedence. This account balances the Good Samaritan parable (vv. 25-37), which emphasized active love. Together they teach: love God supremely (Mary's choice), then serve neighbor actively (the Samaritan's example). Reversed priorities—service without intimate relationship with Christ—lead to burnout, resentment, and joyless religion.
And she had a sister called Mary, which also sat at Jesus' feet, and heard his word.
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And she had a sister called Mary, which also sat at Jesus' feet, and heard his word. The name Mary (Μαριάμ/Μαρία, from Hebrew מִרְיָם, Miriam) was common in first-century Judaism. This Mary is distinguished from others (Magdalene, Jesus' mother) by her relationship to Martha and Lazarus. The phrase kai parakathestheisa pros tous podas tou kyriou (καὶ παρακαθεσθεῖσα πρὸς τοὺς πόδας τοῦ κυρίου, "sat at the feet of the Lord") describes the classic posture of a disciple receiving instruction from a rabbi (Acts 22:3, Paul "at the feet of Gamaliel").
Mary's action was culturally radical. Rabbinic teaching was typically reserved for men; women were excluded from formal Torah study. The Mishnah records Rabbi Eliezer saying, "Whoever teaches his daughter Torah teaches her lasciviousness" (Sotah 3:4). Yet Mary assumes the disciple's position, and Jesus not only permits but commends her choice (v. 42). This validates women as worthy recipients of spiritual teaching and challenges cultural restrictions that limit women's access to God's Word.
The verb ēkouen (ἤκουεν, "heard") is imperfect tense—she kept on hearing, continuously listening. His word (ton logon autou, τὸν λόγον αὐτοῦ) emphasizes content: not mere conversation but authoritative teaching, divine revelation. Mary prioritizes eternal truth over temporal tasks. Her choice anticipates Jesus' teaching that man lives not by bread alone but by every word from God's mouth (Matthew 4:4). Later, this same Mary anoints Jesus for burial (John 12:1-8), suggesting her attentive listening prepared her to understand His approaching death when the Twelve still couldn't grasp it.
Mary's action was culturally radical. Rabbinic teaching was typically reserved for men; women were excluded from formal Torah study. The Mishnah records Rabbi Eliezer saying, "Whoever teaches his daughter Torah teaches her lasciviousness" (Sotah 3:4). Yet Mary assumes the disciple's position, and Jesus not only permits but commends her choice (v. 42). This validates women as worthy recipients of spiritual teaching and challenges cultural restrictions that limit women's access to God's Word.
The verb ēkouen (ἤκουεν, "heard") is imperfect tense—she kept on hearing, continuously listening. His word (ton logon autou, τὸν λόγον αὐτοῦ) emphasizes content: not mere conversation but authoritative teaching, divine revelation. Mary prioritizes eternal truth over temporal tasks. Her choice anticipates Jesus' teaching that man lives not by bread alone but by every word from God's mouth (Matthew 4:4). Later, this same Mary anoints Jesus for burial (John 12:1-8), suggesting her attentive listening prepared her to understand His approaching death when the Twelve still couldn't grasp it.
But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.
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But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me. The verb periespāto (περιεσπᾶτο, "was cumbered") literally means "to be dragged around" or "distracted"—Martha is pulled in multiple directions, fragmented by many tasks. The phrase much serving (pollēn diakonian, πολλὴν διακονίαν) describes legitimate ministry—diakonia (διακονία) is honorable Christian service—but here it becomes burden rather than blessing.
Martha's complaint reveals her heart: dost thou not care (ou melei soi, οὐ μέλει σοι) questions Jesus' concern and compassion. She feels unseen, unappreciated, abandoned—emotions common to those serving without rest or refreshment from God's presence. Her demand bid her therefore that she help me (eipe oun autē hina moi synantilabētai, εἰπὲ οὖν αὐτῇ ἵνα μοι συναντιλάβηται) attempts to enlist Jesus as enforcer of her agenda, commanding Mary back to kitchen duty.
Jesus' response (vv. 41-42) is tender but corrective: "Martha, Martha, thou art careful and troubled about many things: But one thing is needful: and Mary hath chosen that good part." Martha's problem isn't service itself but anxious, distracted service that crowds out communion with Christ. Ministry flows from intimacy; when reversed, it produces anxiety, resentment, and spiritual exhaustion. The danger for activists and servants is substituting work for God for relationship with God. Jesus didn't need elaborate meals—He needed Martha's heart. Mary understood priority: worship first, service flows from worship.
Martha's complaint reveals her heart: dost thou not care (ou melei soi, οὐ μέλει σοι) questions Jesus' concern and compassion. She feels unseen, unappreciated, abandoned—emotions common to those serving without rest or refreshment from God's presence. Her demand bid her therefore that she help me (eipe oun autē hina moi synantilabētai, εἰπὲ οὖν αὐτῇ ἵνα μοι συναντιλάβηται) attempts to enlist Jesus as enforcer of her agenda, commanding Mary back to kitchen duty.
Jesus' response (vv. 41-42) is tender but corrective: "Martha, Martha, thou art careful and troubled about many things: But one thing is needful: and Mary hath chosen that good part." Martha's problem isn't service itself but anxious, distracted service that crowds out communion with Christ. Ministry flows from intimacy; when reversed, it produces anxiety, resentment, and spiritual exhaustion. The danger for activists and servants is substituting work for God for relationship with God. Jesus didn't need elaborate meals—He needed Martha's heart. Mary understood priority: worship first, service flows from worship.
And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:
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Jesus responds to Martha: 'Martha, Martha, thou art careful and troubled about many things: But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.' The repeated 'Martha, Martha' shows affectionate concern. Jesus doesn't condemn her service but her anxiety—'careful and troubled' (Greek 'merimnās kai thorybazē,' μεριμνᾷς καὶ θορυβάζῃ, anxious and troubled) about 'many things.' He contrasts this with 'one thing needful'—hearing His word, relationship with Him. Mary 'hath chosen that good part' (literally 'the good portion')—she prioritized what matters most. Jesus defends contemplation over busyness, relationship over activity.
But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.
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Jesus corrects Martha: 'But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her' (ἑνὸς δέ ἐστιν χρεία· Μαρία γὰρ τὴν ἀγαθὴν μερίδα ἐξελέξατο, ἥτις οὐκ ἀφαιρεθήσεται ἀπ᾽ αὐτῆς). The phrase 'one thing is needful' (ἑνὸς ἐστιν χρεία) emphasizes singular priority—hearing Jesus' word. Mary 'chose' (ἐξελέξατο, aorist middle, deliberately selected) 'the good portion' (τὴν ἀγαθὴν μερίδα), echoing Psalm 16:5: 'The LORD is the portion of mine inheritance.' The passive verb 'aphairethēsetai' (ἀφαιρεθήσεται, shall not be taken away) promises permanence—spiritual treasures gained through communion with Christ are eternal, unlike temporal service.