Garner-Howes Baptist Commentary

SEVENTY SENT TWO BY TWO BEFORE JESUS V. 1-12

1) "After these things," (meta de tauta) "Then after these things," recounted in Luke 9:51-62 especially.

2) "The Lord appointed other seventy also," (anedeikesen ho kurios heterous hebdomekonta duo) "The Lord appointed seventy others," others of a different kind or order from the twelve He had already chosen. The seventy were perhaps chosen of the Lord to correspond with the seventy elders of Israel, or similar to the seventy two members of the Sanhedrin, Exodus 24:1; Numbers 11:16.

3) "And sent them two and two before his face," (kai apesteilen autous ana dou pro prosopou autou) "And he sent, mandated, or commissioned them two by two to go before his face presence," Mark 6:7, as witnesses with corroborating testimony, according to the Law, and of helpfulness and protection of each other, Numbers 35:30; Deuteronomy 17:6; John 8:17; Mark 6:7.

4) "Into every city and place," (eis pasan polin kai topon) "Into every city and locality," throughout ancient Palestine. It is believed that Luke was one of those seventy.

5) "Whither he himself would come." (hou emellan autos erchetai) "Where he (was) himself about to go of his own choice," or into places wherever He chose, or might choose to go on healing, teaching, and preaching itineraries, to review and confirm their work.

1) "Therefore said he unto them," (elegen de pros autous) "Then he said directly to them," to the seventy, advising them upon sending them forth.

2) "The harvest truly is great, but the labourers are few:" (ho men therismos polus hoi de ergatai oligoi) "The harvest is surely much, yet the workmen are few," and we are "laborers together with God;" 1 Corinthians 3:9; John 4:35. The harvest of souls, to be harvested, is great, Romans 3:23; Romans 6:23.

3) "Pray ye therefore the Lord of the harvest," (deethete oun tou kuriou tou therismou) "You all beg (earnestly entreat) the Lord of the harvest," to whom the harvest belongs. For they are His perishing grain (his property) by creation, and by His daily care of and over them, Ezekiel 18:4; Acts 17:28.

4) "That he would send forth labourers into his harvest." (hopes ergatas ekbale eis ton therismon autou) "That he would thrust forth workmen into the fields," Luke 18:1. Only God can send, and let none go till he be sent, 2 Corinthians 5:20; Matthew 28:18-20; Revelation 22:17.

1) "Go your ways: behold, I send you forth," (hupagete idou apostello humas)"You all go, behold, I commission you all" mandate you all to go out on a mission, as also set forth Matthew 10:16.

2) "As lambs among wolves." (hos arnas en meso lukon) "As lambs in the midst of or among wolves," this is not imaginary, Matthew 10:16; Matthew 7:15. The idea is that there will be vicious, ravenous enemies all about you as you go witnessing and working for the Lord, John 15:20. Lambs are valuable, but simple, ignorant, helpless and must be protected or guarded against wolves that are vicious, worthless, crafty and strong. You are sent among men who are morally vicious, like wolves of prey in the night, Jeremiah 5:6; Genesis 49:27; Isaiah 65:25.

1) "Carry neither purse, nor scrip, nor shoes:" (me bastazete ballantion me peran, me hupodemata) "Do not carry a purse, nor a wallet, nor sandals," Mark 6:8; Ruth 4:7; Ephesians 6:15, that is, carry no extra baggage to hinder you in travel, or to pack into homes where you stay, Matthew 10:9; Luke 9:3; Luke 22:35; 1 Corinthians 9:7.

2) "And salute no man by the way." (kai medena kata ten hodon aspasesthe) "And greet no one by the way," that is, waste no time in empty ceremony, as you journey from place to place; your mission is not just a social, good time, or a dilatory vacation from secular labors. You are to waste no time upon secondary matters, Genesis 24:33; Genesis 24:56; 2 Kings 4:29; Mark 12:38.

1) "And into whatsoever house ye enter," (eis en d eislthete oikian) "And whatever house you all go into," to visit, to witness, or to reside temporarily, while witnessing in the area, do salute it, Matthew 10:12; Mark 6:10.

2) "First say, Peace be to this house." (peoton legete eirene to oiko touto) "You first say, Let peace be to this house or residence," not, how is your soul? Assure them of your integrity of person and intent, and that your prayers are and shall be for them, Matthew 10:13; Psalms 122:6. For you all are bearers of heaven’s message from God, 2 Corinthians 5:20.

1) "And if the son of peace be there," (kai ean ekei he huios eirenes) ’ ’And if there is an heir of peace residing there," One who has peace with God, which the wicked do not have, or one who will accept your message of peace, Isaiah 57:21; Romans 5:1.

2) "Your peace shall rest upon it:" (epanapaesetai ep( auton he eirenen humon) "Your peace shall rest upon him and his house," you may find rest of body and soul in the hospitality of such an home, Hebrews 13:2.

3) "If not, it shall turn to you again." (ei de me ge eph’ humas anakampsei) "Otherwise it shall return upon you," or to you. You are not to tarry or long linger in the home or residence of the unbelieving, Psalms 35:12. The idea is that even if your message, once delivered, is rejected, you are to move on with peace, knowing, like the prophet of old, that you have delivered your soul, Ezekiel 3:17-21; Ezekiel 33:7-11. And a blessing will come to the ones who delivered it, 1 Corinthians 15:58; Galatians 6:9.

1) "And in the same house remain," (en aute de te oikia menete) "Then remain in the same house," of the heir or son of peace, where your person and gospel message is accepted, there tarry, or reside as a guest, Matthew 10:11.

2) "Eating and drinking such things as they give:" (esthontes kai pinontes ta pa( auton) "Eating and drinking with them the things provided," the food they share with you, however humble or dainty it may be. It is your pay, belongs to you.

3) "For the labourer is worthy of his hire." (haksios gar ho ergates tou misthou autou) "For the workman (is) worthy of his pay," worthy of remuneration for his labor or services rendered, as later asserted by the Apostle Paul, 1 Corinthians 9:4; 1 Corinthians 9:14. Note, the workman, not the, laggard, is worthy of his hire.

4) "Go not from house to house." (me metabainete eks oikias eis oikian) "Do not remove (move about) from house to house," for your own safety and reputation, Matthew 10:11. Be content with your host and food once you have accepted his hospitality and home.

1) "And into whatsoever city ye enter," (kai eis hen an polin eiserchesthe) "And into whatever city you all enter," as you go two by two, that in the mouth of such testimony every word may be certified, Matthew 11:11.

2) "Eat such things as are set before you," (esthiete ta paratithemena humin) "You all eat the things that are put before you," even by Gentiles, asking no questions for conscience’s sake, 1 Corinthians 10:27. The Jews had scruples about eating certain food and about eating with Samaritans, but Jesus did not, John 4:8. They were to eat the food as their immediate fare, without scruples or complaining. Let your moderation be evident to all, Philippians 4:5; 1 Corinthians 10:25; 2 Corinthians 12:14.

1) "And heal the sick that are therein," (kai therapeuete tous en aute astheneis) "And heal the sick ones in it," in the city, a thing I have given you power to do, Matthew 10:1. And your host will be rewarded and your authority affirmed.

2) "And say unto them," (kai legete autois) "And you tell them," directly and explicitly, a second thing I have sent you to do, as follows:

3) "The kingdom of God is come nigh unto you." (engiken ep’ humas he basileia tou theou) "The kingdom of God has drawn near upon you all;" It is the same message John the Baptist came preaching, Matthew 3:2, and the same message that Jesus preached in the beginning of His ministry, Matthew 4:17; Mark 1:14-15. The way of redemption has never changed, though the method and order of Divine services have, Acts 10:43; Hebrews 3:1-6.

1) "But into whatsoever city ye enter," (eis en d an polin eiselthete) "Then into whatever city you all enter," of a different attitude, rebuffing you, John 15:20.

2) "And they receive you not," (kai me dechontai humas) "And they do not receive or accept you," or your message, Matthew 10:14. If they will not accept your words, Matthew 10:14; Revelation 22:19.

3) "Go your ways out into the streets of the same, and say," (ekselthontes eis tas plateias autes eipate) "Go forth out of its streets, and say," as you depart, deliver a message of farewell warning with the following sign, Proverbs 27:1; Proverbs 29:1; Hebrews 4:7.

1) "Even the very dust of your city, which cleaveth on us," (kai ton koniorton ton kollethebta humin ek tes poleos humon) "We shake off to you even the dust of your city that sticks to our feet;" as Paul did against certain Jews who rejected the Gospel message that he had declared, Acts 13:51.

2) "We do wipe off against you:" (eis tous podas apomassometha humin) "We shake it off to you, from our feet," for we will have or claim nothing that you claim to be yours. We came not for covetous gain, but to tell of riches available to and for you, if you would but receive them, Matthew 10:14.

3) "Nothwithstanding be ye sure of this," (plen touto ginoskete) "Nevertheless, you all know and remember this," as we leave, rejected of you, much as Jesus pronounced woes to be upon the scribes, Pharisees, and Sadducees of His own nation, who had so flagrantly rejected and persecuted Him. Yet in wrath remember mercy, giving blessing for cursing, Matthew 5:44; Habakkuk 3:2.

4) "That the kingdom of God is come nigh unto you." (hoti engiken he basilela tou theou) "That the kingdom of God has drawn near," to you all, of this rejecting city, as manifest in the testimony and work of John the Baptist, as witnessed by the Father, The Holy Spirit, and by John the Baptist, at the baptism of Jesus, as witnessed by the miracle ministry of Jesus, by His teaching and labor of the church disciples whom Jesus had chosen, taught, and from whom He had ordained and set twelve apostles in His church company band, John 15:16; John 15:27; Acts 1:21-22; 1 Corinthians 12:28.

1) "But I say unto you," (lego humin) "I tell you," as my witnesses, whom I have sent forth as legal testators, two by two, Luke 10:1; John 8:17; Deuteronomy 18:19. Though you are not to say it to them, but be more tender and earnest with them.

2) "That it shall be more tolerable in that day for Sodom," (hoti Sodomois en te hemera ekeine anektoteron estai) "That it will be more endurable or bearable for Sodom in that day," that day of judgment, Matthew 10:15; Luke 12:47-48. Their guilt is aggravated by mercy received without gratitude La 3:22; Romans 2:4-5. For in Lot, Sodom did not have the preacher and witness that those in Israel had when Jesus was among them.

3) "Than for this city." (e te polei ekeine) "Than for that city," or that particular kind of city and its occupants who, rejecting you, reject me, Matthew 10:15; Matthew 11:24; Hebrews 2:2-4; John 12:48.

WOE PRONOUNCED ON THREE CITIES OF GALILEE V. 13-24

1) "Woe unto thee Chorazin!" (ouai soi chorazin) "Woe be to you chorazin," a town only two miles north of Capernaum near where Jesus spent so much of His active ministry. Their rejection of His bore heavy upon Him, Matthew 11:21-24.

2) "Woe unto thee, Bethsadia!" (ouai soi bethsaida) "Woe be to you Bethsaida," on the west side of the Lake or Sea of Galilee, also near Capernaum. It was the birthplace of Peter, Andrew, and Philip, John 1:44.

3) "For if the mighty works had been done in Tyre and Sidon," (hoti ei en turo kai sidoni egenethesan hai dunameis) "Because if the powerful deeds had occurred in Tyre and Sidon," cities of Phoenicia to the northwest of Capernaum, on the shores of the Mediterranean Sea, Matthew 11:21.

4) "Which have been done in you," (kai genomenai en humin) "Which have happened, occurred, or been done in your midst," again and again! From this kind of personal rebuff and rejection our Lord asserted "a prophet is not without honor save in his own country," Matthew 13:57; Mark 6:4; John 4:44.

5) "They had a great while ago repented," (metenoesan palai) "They would have repented long ago," Matthew 3:2; Luke 13:3; Luke 13:5.

6) "Sitting in sackcloth and ashes." (hai en sakko kai spodo kathemenoi) "Sitting in sackcloth and in ashes," in grief, with humility, Luke 11:32; Luke 4:24. These woes spoken by our Lord against the cities of Chorazin, Bethsaida, and Capernaum, were spoken near the end of His mission ministry in Galilee. Where or exactly when is not known.

1) "But it shall be more tolerable for Tyre and Sidon," (plen Turo kai Sidon! anektoteron estai) "Nevertheless it will be more endurable (bearable) for Tyre and Sidon,"; And even Sodom and Gomorrah.

2) "At the judgment, than for you." (em te krisei e humin) "in the judgment (hour) than for you all," Matthew 11:24.

1) "And thou, Capernaum," (kai su Kapharnaoun) "And you Capernaum," residence city of the weight of my ministry, Matthew 4:13.

2) "Which art exalted to heaven," (me heos ouranou hupsothese) "You were and are lifted up to heaven," as the high center of Jesus’ ministry, in your rebellion, having despised all my counsel, Proverbs 1:23-29; It is this spirit of pride and exaltation that brought Satan’s fall, Isaiah 14:12-15.

3) "Shalt be thrust down to hell." (heos tou hadou katabese) "You shall come down to hadean-hell," to destructive judgment, when calamity falls, Luke 18:14.

1) "He that heareth you heareth me," (ho akouon humon emou akouei) "The one who hears (heeds) you, he hears or heeds me," for you bear witness of me, Acts 1:8; John 13:20; For we are ambassadors of Him, 2 Corinthians 5:20.

2) "And he that despiseth you despiseth me;" (kai ho atheton humas eme athetei) "And the one who rejects you all rejects me," John 15:19-20; Romans 2:4-5. Both honors and insults toward ambassadors reflect on the King and his country from which the ambassador is sent.

3) "And he that despiseth me despiseth him that sent me." (ho de eme atheton atherei ton aposteilanta me) "And the one who rejects me rejects the one (my Father) who sent me," into the world, John 3:17; Galatians 4:4-5.

1) "And the seventy returned again with joy," (hupestrepsan de hoi hebdomekonta (duo) meta charas) "Then the seventy returned with joy," from the extended mission on which He had sent them, Luke 10:1-9. How long they were gone is not disclosed.

2) "Saying, Lord, even the devils are subject unto us," (legontes kurie, kai ta daimonia hupotassetai hemin) "Saying repeatedly, Lord, even the demons (unclean spirits) submit to us," or cast down under us. That is what they were supposed to do, v. 9. Though it was more specific than they had been promised. Demons are the greatest enemies of man.

3) "Through thy name." (en to onomati sou) "In your name," when we speak to, command them, by your authority. It was a joy to them and a triumph for Christ, Colossians 3:17. They acknowledged the source of their power. Their report was no news to Him, but they needed to give it.

1) "And he said unto them," (elpen de autois) "Then he replied to them," to the rejoicing seventy who had returned with joy, much as Psalms 126:5-6.

2) "I beheld Satan," (etheoroun tou satanan) "I observed Satan," the overseer of all deranged spirits, fallen angels, all demons, when he fell and drew them after him, evidently referring to him as Lucifer, Isaiah 14:12-17; Revelation 12:7-10.

3) "As lightning fall from heaven," (hos astrapen ek tou ouranou pesonta) "Fall like lightning out of heaven," or fall like a streak of lightning out of and away from the third heaven, as a burnt-out star, that should shine no more, Judges 1:6; John 12:31; Ephesians 2:2; Ephesians 6:12; 1 John 3:8; Hebrews 2:14; Revelation 12:7-9; Revelation 20:10.

1) "Behold, I give unto you power," (idou dedoka humin ten eksousiam tou) "Behold I have doled out to you all the administrative authority," along with the dynamic power to work miracles.

2) "To tread on serpents and scorpions," (patein epano opheo kai skorpion) "To tread upon scorpions and serpents," dangerous and wily foes, hurtful and injurious, as pledged Psalms 91:13.

3) "And over all the power of the enemy:" (kai epi pasan ten dunamin tou echthrou) "And over all the dynamic energies of the enemy:" James 4:7; 1 Peter 5:7-9.

4) "And nothing shall by any means hurt you." (kai ouden humas ou me adikesei) "And nothing at all shall by any means hurt you all," or the enemy shall not do you any great harm, Psalms 34:7; Hebrews 13:5; 1 Peter 5:7.

1) "Notwithstanding In this rejoice not," (plen de touto me chairete) "Nevertheless do not rejoice in this;" To rejoice at success in the work of the Lord is proper, and to rejoice for salvation and privilege of serving Him is an even greater occasion for rejoicing.

2) "That the spirits are subject unto you;" (hoti ta pneumata humin hupotassetai) "That the spirits (of demons) submit to you," Luke 10:17-18. They were not to rejoice over their self-importance because they had been given these demon-casting down powers. As Paul wrote "Let no man glory in men," 1 Corinthians 3:21.

3) "But rather rejoice, because your names," (chairete de hoti ta onomata humon) "But rejoice that your names," individually, personally, Philippians 4:3-4. Rejoice with the highest degree of joy, as the angels did at the Savior’s birth, Luke 2:10; Luke 2:13-14. Do not rejoice because of your Spiritual gifts, so much as because you are Spiritual men.

4) "Are written in heaven." (engegraptai en tois ouranois) "Have been and are enrolled in the heavens," Philippians 4:3. Among the living and among the righteous, in the Lamb’s book of life; Revelation 13:8; Revelation 17:8.

1) "In that hour Jesus rejoiced in spirit, and said," (en aute te, hora egalliastato to pneumati to hegio kai eipen) "In the same hour he exulted in the Holy Spirit, and said;" Few times is it said that He exulted or rejoiced with fervency in His life, Hebrews 12:2.

2) ”I thank thee, 0 Father," (eksomologoumai soi pater) "I praise you, 0 Father," express gratitude, and assent to you, Matthew 11:25.

3) "Lord of heaven and earth," (kurie tou ouranou kai tes ges) "Master of heaven and of earth," which belong to Him by right of creation, Psalms 24:1; Psalms 50:12; Psalms 89:11; 1 Corinthians 10:26; 1 Corinthians 10:28.

4) "That thou hast hid these things from the wise and prudent," (hoti apekrupsas touta apo sophon kai suneton) "Because you did hide these things from wise and intelligent ones," of the world. The idea is that His joy is not because truth is hidden from "wise ones" of the world, but because He has revealed it to those of susceptible hearts.

5) "And hast revealed them unto babes:" (kai apekalupsas auta nepiois) "And didst reveal them to infants," to the less mature, Romans 6:17.

6) "Even so, Father, for so it seemed good in thy light." (nai ho pater hoti houtos eudokia egeneto emprosthen sou) "Yea, Father, because it was well pleasing before you," Matthew 11:25-26.

1) "All things are delivered to me of my Father" (panta moi paredothe hupo tou patros mou) "All things were delivered to me by my Father," Joh 3-35; Matthew 28:18; Hebrews 2:8. All things in the plan and execution of the redemption and restitution of all things to the Father, Acts 3:21.

2) "And no man knoweth who the Son is, but the Father," (kai oudeis ginoskei tis estin ho huios ei me ho pater) "And no one knows who the Son is except, the Father," 1 Timothy 3:16; John 3:35.

3) "And who the Father is, but the Son," (kai tis estin ho pater ei me ho hulos) "And no one knows who the Father is except the Son," or can come to know the Father except through the Son, John 6:44, who alone knows Him perfectly.

4) "And he to whom the Son will reveal him," (kai ho, ean bouletai huios apokalupsai) "And to whomever the Son is disposed (wills) to reveal or disclose Him." Jesus revealed the moral nature of God through the person of His being, His conduct, His teaching, and His death on the cross, as "God was in Christ reconciling the world to Himself," 2 Corinthians 5:18.

1) "And he turned him unto his disciples," (kai strapheis pros tous mathetas) "And turning directly to the disciples," to His disciples.

2) "And said privately," (kat idion eipen) "He said privately," to them, as a church fellowship, or assembly, or to the seventy of the church, Luke 10:16-17.

3) "Blessed are the eyes which see the things that ye see:" (makarioi hoi ophthalmoi hoi blepontes ha blepete) "Blessed are the eyes of those who see the things that you all see," Matthew 13:16; You are now blessed as you see the revelation of God in His Son, and shall be greater blessed, as you do His bidding, awaiting your entrance into His presence, 1 Corinthians 2:9; Galatians 6:9; 1 Corinthians 15:58.

1) "For I tell you, that many prophets and kings have desired," (lego gar humin hot! polloi prophetai kai basileis ethelesan) "For I tell you that many prophets and kings desired," or longed, as Abraham, John 8:56; Hebrews 11:23-27. The coming of the Messiah was the highest object of their hope and anticipation, 1 Peter 1:10; Haggai 2:7.

2) "To see those things which ye see," (Idein ha humeis blepete) "To see (perceive) the things which you all see," Genesis 49:18; Numbers 24:17; 2 Samuel 23:1-5, as Jacob, Balaam, and David did.

3) "And have not seen them;" (kai ouk eidan) "And they did not see them," 1) First the fulfilled prophecies in the coming and labor of John the Baptist, and 2) Second the fulfilled prophecies calling out of the church, New Covenant Fellowship, ordaining of the apostles, and the miracles He performed, Matthew 13:16-17.

4) "And to hear those things which ye hear," (kai akousai ha akouete) "And to hear the things which you all hear," day by day, repeatedly at my mouth, Matthew 7:28-29.

5) "And have not heard them." (kai ouk ekousan) "And they did not hear," as you all have, though they died in faith anticipating my coming or their coming to my Father’s house, Hebrews 11:10; Hebrews 11:13.

A LAWYER INQUIRES OF ETERNAL LIFE V. 25-29

1) "And, behold, a certain lawyer stood up," (kai idou nomikos tis aneste) "And behold a certain lawyer stood up," to confront or challenge Him, one whose business it was to teach the Law of Moses, well versed in the Law, Matthew 19:16-22; Matthew 22:35-40.

2) "And tempted him, saying, Master," (ekpeirazon auton legon didaskale) "Tempting Him and inquiring, teacher," perhaps as a matter of entrapment, with ulterior motives, Matthew 16:1; Matthew 22:35; Mark 12:28. It is a frequent approach that was made by both leaders of the Pharisees and Sadducees, as well as by the scribes.

3) "What shall I do to inherit eternal life?" (ti poiesas zoen aionion kleronomeso) "Just what may I do that I may inherit eternal life?" The truth is the lawyer was in error of premise of reasoning. Eternal life is received by faith in Jesus Christ, as a gift, not as an inheritance, or by deeds of doing, John 3:16; Ephesians 2:8-9. The question with a mistaken premise was put to Jesus on other occasions, as by the rich young ruler, Luke 18:18; Acts 16:30-32.

1) "He said unto him," (ho de eipen pros auton) "Then he (Jesus) replied directly to him," not for information, but that the disciples might hear His reply, to indict him at length that he could not save himself, as a self-righteous man, Romans 10:2-4.

2) "What is written in the law?" (en to nomo ti gegraptai) "What has been and is inscribed in the law?" Do you recall? It was a double question.

3) "How readest thou?" (pos anaginoskeis) "Just how do you read or interpret it," on this matter, or as it relates to eternal life for you? John 1:17. The question was perhaps raised in a synagogue. The "how" question elicited an interpretation, a "tell us what you think about how you may have eternal life," based on the teaching of your law, Acts 10:43.

1) "And he answering said," (ho de apokeitheis eipen) "Then the lawyer replying, said," quoting the law of Moses.

2) "Thou shalt love the Lord thy God with all thy heart," (agapeseis kurion ton theon sou eks holes tes kardias sou) "You shall love your Lord God out of and from your whole heart," Deuteronomy 6:5; Deuteronomy 30:6; Leviticus 19:15. His answer was intelligent, with a four point abstract summary of man’s obligation to God, as follows:

3) "And with all thy soul," (kai en hole te psuche sou) "And with all your soul," Deuteronomy 6:5; Deuteronomy 10:12.

4) "And with all thy strength," (kai en hole te ischui sou) "And with all your strength," Deuteronomy 6:5.

5) "And with all thy mind;" (kai en hole te diamoia sou) "And in and with all your mind," Mark 12:30; Romans 12:1-2; 2 Peter 3:18.

6) "And thy neighbour as thyself." (kai ton plesion sou hos seauton) "And your neighbor as yourself," Leviticus 19:18; Matthew 5:43; Romans 13:9; Galatians 5:13-14; James 2:8.

1) "And he said unto him," (eipen de auto) "Then he (Jesus) said to him," to the lawyer.

2) "Thou hast answered right:" (orthos apekrithes) "You have answered correctly," rightly, or in an orthodox manner, in harmony with the law. He knew the letter, but not the sense or spirit of the law.

3) "This do, and thou shalt live." (touto poiei kai zese) "You do this and you shall live," the spiritual life, for the one who does righteous deeds from the heart, loving God, already has eternal life, 1 John 4:7. For an evil tree can not bring forth good fruit, Matthew 7:18; Ephesians 2:10.

1) "But he, willing to justify himself," (ho de thelon dikaiosai heauton) "Then he (the lawyer) strongly wanting to justify himself," to make himself righteous, in his own way, Isaiah 64:6-7; Romans 10:2-4; Luke 16:15. He sought to justify himself.

2) "Said unto Jesus," (elpen pros ton lesoun) "Said inquiringly, directly to Jesus," because he did not want to acknowledge that Samaritans and Gentiles were his neighbors, John 4:9.

3) "And who is my neighbour?" (kai tis eston mou plesion) "And just who is (exists as) my neighbor?" Matthew 22:39; Romans 7:14-15. Jesus responded with the following story of the Good Samaritan. He sought to dodge his defeat by asking another question, Mark 12:33.

THE GOOD SAMARITAN PARABLE V. 30-37

1) "And Jesus answering said,"(hupolabon ho lesous eipen) "Taking him (the lawyer up) Jesus said," explaining by illustration in story form.

2) "A certain man went down from Jerusalem to Jericho," (anthropos tis katebainen apo lerousalem eis lericho) "A certain man was once going down from Jerusalem into Jericho," a distance of about 18 miles. And it is to be understood that the certain man was a Jew. Jericho is of much lower elevation than Jerusalem, the road is haunted by robbers.

3) "And fell among thieves," (kai lestais periepesin) "And he fell in with robbers," into the hands of robbers, thugs, bandits, or way-laying thieves and hijackers. The way was often referred to as "the bloody way" and here the man was way-laid.

4) "Which stripped him of his raiment, and wounded him," (hoi kai ekdusantes auton kai plegas epithentes) "Who both stripped him and laid blows on him," beat him up, wounding him with contusions. 40,000 men had been dismissed from work on the Temple of Herod at this time.

5) "And departed, leaving him half dead." (apelthon aphentes hemithane) "And went away from him in that condition, leaving him half dead," or dying, not a neighbourly deed, or loving ones neighbor, as ones self, Matthew 22:39; Mark 12:31.

Jericho is known as the "city of Palms," and is located East of Jerusalem, about nine miles North of the Dead Sea, Jerusalem is 2550 feet above sea level and 3350 feet above Jericho, which is 800 feet below sea level.

1) "And by chance there came down a certain priest that way:" (kata sugkurian de hiereus tis katebainen en te hodo ekeine) "Then by coincidence (or providence) a certain priest was going down in the same way," perhaps a priest from Jericho, on his way home from the temple in Jerusalem. For Jericho was a priestly city, with 12,000 priests, said to have lived there in the days of Christ.

2) "And when he saw him," (kai edon auton) "And upon seeing him," in his bruised, wounded, bleeding condition he showed no mercy, supposing himself to be more righteous than the wounded unclean Samaritan, John 4:9; Acts 10:28.

3) "He passed by on the other side." (antiparethen) "He passed by opposite him," right over against him, 1 John 3:17, on the other side of the road, deliberately unwilling to lend any hand of help or compassion, to his fellow countrymen, Matthew 5:7. Though the duty of showing compassion was mandated in their own law, Exodus 23:4-5; Deuteronomy 22:1-4.

1) "And likewise a Levite," (homoios de kai Levites) "Then a Levite did likewise," did the identical thing, passed by on the opposite side, offering no help or compassion for a wounded racial brother, though he himself was of the sanctified tribe whose duties brought him in contact with the officers of religion.

2) "When he was at the place," (kata ton topon) "When he had come upon the place of the attack," where the wounded lay.

3) "Came and looked on him," (elthon kai idon) "He came and upon beholding what had happened," after looking over the situation, Numbers 8:5-22; The Levite looked on him with curiosity, not compassion or humanity, a further aggravation.

4) "And passed by on the other side.” (antiparelthen) "He deliberately by-passed the wounded and dying one, offering no help or compassion," leaving his fellowman to perish, without an act of mercy, Micah 6:8; Matthew 23:23. Whatever the priest and Levite had learned at the temple in Jerusalem, they had not learned the message of I will have mercy, and not sacrifice," Hosea 6:6; Matthew 9:13; Matthew 12:7.

1) "But a certain Samaritan," (Samaritanes de tis) "Then a certain Samaritan," despised by the Jews and the very lawyer who had asked, "who is my neighbour?" Luke 10:29; Luke 18:9.

2) "As he journeyed, came where he was:" (hodeuon elthen kat’ auton) "While journeying, came upon him," as he lay half dead, dying by the roadside, in view of Jerusalem, the holy city, unhelped by his own race of people, those most obligated to help him.

3) "And when he saw him," (kai !don) "And upon seeing," or perceiving his condition, though his people, the Samaritans, once turned Jesus away, Luke 9:53.

4) "He had compassion on him," (esplachnisthe) "He was filled with pity," or human compassion, with earnest concern for him, in his dying condition; And from his feeling of compassion came his kind deeds and words to help the wounded and dying man, John 4:9. The Samaritans were excommunicated, as a race, by the Jews, from inter-social contact and from marriage with the Jews, John 8:48; This Samaritan, like the Lord, had compassion upon seeing the suffering, Luke 7:13.

1) "And went to him, and bound up his wounds," (kai proselthon katedesen ta traumata autou) "And he approached him and bound up his bleeding wounds,"

2) "Pouring in oil and wine," (epicheon elaion kai ounon) "Pouring on the wounds both oil and wine," as antiseptic and therapeutic help, a common well known remedy for wounds in the middle East, Isaiah 1:6. The wine serves as an antiseptic and the oil as a curative or healing aid. It was a real deed of mercy, pity, and help, James 1:22.

3) "And set him on his own beast," (epibibasas de auton epi to idion ktenos) "Then putting him upon his own beast," forcing himself to walk, depriving himself of the comfort of riding, showing mercy and comfort, 2 Corinthians 1:3-4.

4) "And brought him to an inn, and took care of him." (auton eis pondocheion kai epemelethe autou) "He brought him to an inn and cared for him," not a caravan inn, but a place where the host kept and cared for travelers, more than the caravan-kind of inn where Jesus was born, Luke 2:7. He was moved by conscience, needing no further reward for his deed.

1) "And on the morrow when he departed," (kai epi ten aurion) "And on the following day," when he was ready to continue his journey, when duty required his departure.

2) "He took out two pence, and gave them to the host," (ekballon duo dunaria edoken to pandochei) "He took two denari (pence) and gave it to the innkeeper," about two days wages, as a further expression of a caring person, one of human kindness, a person of exemplary character, Though the two pence indicates the Samaritan was a poor man.

3) "And said unto him," (kai eipen) "And directed the inn-keeper," with a pledge of honor, supporting a good name, worth more than silver or gold or much riches, Proverbs 22:1.

4) "Take care of him;" (epimelethete autou) "You care for him." until he can care for himself, as Paul wrote Philemon concerning a slave, Philemon 1:18-19. The host had confidence in him.

5) "And whatsoever thou spendest more," (kai ho ti an prosdapaneses) "And whatever you spend beyond this amount," for his needed care, showing a willingness of heart to extend an helping hand to the poor and suffering, 2 Corinthians 8:12.

6) "When I come again, I will repay thee." (ego en to epanerchesthai me apokoso soi) "When I return I will repay you," for your expense to care for this man. It was a good work, an expression of grace not shown by, lacking in, the priest and the Levite, Ephesians 2:10; 1 John 3:17; 1 John 4:20; James 2:15-16.

1) "Which now of these three," (tis touton ton trion) "Who of these three," of this trio that came by, one by one. Would you, as an attorney involved in legal matters of morals and ethics, express an expert opinion?

2) "Thinkest thou, was neighbour unto him," (plesion dokei sou gegonenai) "Do you think was or became a neighbor to him?" in the light of your law, your standard of -judgment, based on your law? Deuteronomy 6:5; Leviticus 19:18. Jesus almost had to twist the truth out of him, but He got it from him. Neighbor is as neighbor does.

3) "That fell among the thieves?" (tou empesontos eis tous lestas) "Of the one who fell among the robbers?" thugs, bandits, muggers, hi-jackers, or thieves. The neighbor Jews, Priest and Levite by­passed him, as if a stranger, while the Samaritan stranger became a neighbor to the wounded man, See? And Jesus knew it, according to the law, but asked the lawyer the question to lead him to answer his own question, "who is my neighbor?" Luke 10:29.

1) "And he said, He that shewed mercy on him," (ho de eipen ho poiesas to eleos met’autou) "Then he (the lawyer) replied, the one who did the mercy deed with and for him." He would not say "the Samaritan", expressing a haughty spirit or arrogance, even in his correct reply, Matthew 5:7; Proverbs 14:21.

2) "Then said Jesus unto him," (eipen de auto ho lesous) "Then Jesus said to him," the tempting lawyer who had questioned Him with ulterior motives, directing him to "let his light of love shine," if he had any, Matthew 5:14-16.

3) "Go, and do thou likewise." (poreuou kai su poiei homoios) "You go and do in a similar manner," whatever you do, with care, compassion, and unselfish help, whatever you can to help those you find in a similar need near you, without hatred or malice toward any race, with love and pity for all. The lawyer had asked an hair-splitting question, and Jesus gave him a definitive, transparent, heart-piercing reply, Galatians 6:2; Romans 15:1; John 15:14; James 1:22.

CONTRAST BETWEEN MARTHA AND MARY V. 38-42

1) "Now it came to pass, as they went," (en de to poreuesthai autous) "Then as they went," on their way, Matthew 21:17; Matthew 26:6; Mark 11:1; Mark 11:11; Mark 14:3; Luke 19:20; Luke 24:50.

2) "That he entered into a certain village:” (autous eiselthen eis komen tina) "He entered into a certain village," which most certainly was Bethany, some two miles East of Jerusalem, home town of Martha, Mary, and Lazarus.

3) "And a certain woman named Martha," (gene de tis onomati Martha) "And there was a certain woman named Martha," sister of Lazarus. The name Martha is Aramaic and means "Lady." Whether she was a widow or a married woman is not known to the Scriptures. She was a zealous woman about showing hospitality, an ideal thing, but never to the neglect of hearing the Word.

4) "Received him into her house." (hupedeksato auton eis ten oikian) "Who received him into the house or residence," where she, Mary, and Lazarus resided. Her prominence as a spokes-person for the household seems to indicate that she was recognized as the head matron of the home, John 11:1; John 12:2-3. She received Jesus with the idea of entertaining Him.

1) "And she had a sister called Mary," (kai tede en adelphe kaloumene Mariam) "And she had a sister who was called Mary," John 11:1-2.

2) "Which also sat at Jesus’ feet," (he kai parakathestheisa pros tous podas tou kuriou) "Who also set alongside the feet of the Lord," as a disciple, a learner. While He was waiting for the meal to be prepared, not while He was eating or reclining at the table. She sat in rapt attention, submissive and obedient, 2 Timothy 2:15.

3) "And heard his word." (ekouen ton logon autou) "And she heard (gave heed to) his word," what He said, an humble, docile, meditative Christian who loves to feast on the Word of God. Jesus was as willing to teach as Mary was to learn, 1 Peter 3:9; 2 Peter 3:18.

1) "But Martha was cumbered about much serving," (he de Martha periespato peri pollen keakonian) "Yet, Martha was distracted (frustrated) concerning much serving," about the details of preparing and serving a meal; She failed to express the calmness in daily matters as directed by our Lord, Matthew 6:31-33.

2) "And came to him, and said, Lord," (epistasa de eipen kurie) "Then coming upon him, she said, Master," as she confronted Jesus, a guest in her home. The Gk. word "epistasa" indicated that she "suddenly appeared", with a burst of frustration, and expressed it, visibly and audibly.

3) "Dost thou not care," (ou melei soi) "Does it not matter to you," or don’t you care? This is a contrast between the motives of two sisters, as contrasted between the married and unmarried woman, 1 Corinthians 7:34-35.

4) "That my sister hath left me to serve alone?" (hot! he adelphe mou monen me kaleleipen diakonein) "That my sister has left me to serve alone?" to serve by myself, without help, which I need, and right now. Alone with too much care she came to chide His lack of care in holding Mary.

5) "Bid her therefore that she help me." (eipon oun aute hina moi sunantilobetai) "Tell her therefore in order that she may help me," be alongside or share with me in this work, for she will listen to you, do what you telI her to do.

If a noble man were asked which of the two he would choose for a wife, perhaps his honest reply would be:

"If it were before the meal,

I would choose Martha;

If it were after the meal,

I would choose Mary."

1) "And Jesus answered and said unto her," (apokritheis de elpen aute ho kurios) "Then replying the Lord said to her," with kindness and reproof; Perhaps she was expecting the Lord to take side with her, to quell a family tension.

2) "Martha, Martha, thou art careful and troubled," (Martha, Martha, merimnas kai thorubaze) "Martha, Martha, you are anxious and disturbed," which you should not be; "Anxious or careful" refers to inward emotional frustration, while "troubled or disturbed" or fretting, refers to outward bustle, as being "all shook up" or "come unglued." Painful cures are often cutting.

3) "About many things:" (peri polla) "Concerning many things," things of worldly nature that are never to become priorities in one’s life, or permitted to control one’s person and time, Romans 12:1-2; 1 John 2:15-17. It was Martha’s temper, rather than her conduct, that Jesus kindly chided.

1) "But one thing is needful:" (oligon de estin chreis he henos) "Yet of a few things, there exists a need of but one," one as opposed to many, that one thing of priority is the bread of life, or food for the soul, the Word of God, 2 Timothy 3:16-17; Hebrews 4:12.

2) "And Mary hath chosen that good part," (Mariam gar ten agathen merida ekseleksato) "For Mary has chosen that good part," or portion, the right priority of life, Matthew 6:33.

3) "Which shall not be taken away from her." (hetis ouk aphalrethesetai) "Which part shall not be taken away from her," Matthew 24:35; John 5:39; Philippians 4:19; 2 Timothy 1:12.