LUKE 10

10:25-42

 

LOVING GOD, SERVING OTHERS

 

Vs 25 – Now we come to a “certain lawyer”. Lawyers are always “certain” even when the prosecutor across the room is just as certain. Of course, the lawyer here is a Doctor of the Law rather than an attorney at law. He “stood up” – the standing up may have been innocent and respectful but it hints at defiance. He stood up and “tempted” Jesus. This was not the kind of temptation seen in the wilderness. The Greek literally means that he put Jesus “on trial”, for that is what lawyers do. He “put him to the test” (RSV).

 

“Master, What shall I do to inherit eternal life?” – this expert in Jewish Law, asked an intelligent question but made four faulty assumptions in the asking. First, eternal life does not come through meeting a teacher, or “Master”. It only comes through accepting Christ as Lord. Second, there is nothing that “I” can do to evoke salvation. It is all the free gift of the finished work of Christ. Third, the thought that he had to “do” was mistaken because no amount of doing can ever justify a man before God. As an interpreter of the Law his whole concept of salvation was based on works, or on “doing”. Fourth, the idea that he could “inherit” eternal life was another mixed up assumption. The gift of life is received not inherited. Regardless of nationality, religion, degree or pedigree, Christ freely bestows the free gift to all who simply receive it (John 1:12, Rom 5:17).

 

The focus of his interrogation, however, was admirable because no other question is as important as the question concerning a man’s soul and where he will spend eternity. His query assumes a belief that there is more beyond this life, as well a belief in a superior quality of life.

 

Vs 26 – Jesus follows question with question, “What is written in the law?” – A master teacher knows that the best education allows the student to answer his own question. The “lawyer” ought to be able to find the solution within His Law. All answers are found in the answer book, the Bible. “How readest thou?” The Law is there to read, not simply to admire. Do we read it? Do we heed it?

 

Vs 27 – The lawyer’s response was self-sure, rapid and a bit arrogant – “And he answering said…” There was not a moment’s hesitation in his comeback, saying that the Law commands us to love the Lord with all the “heart…soul…strength…and mind”. The whole faculties of spirit, soul and body should be engaged in worship. His reply was correct but it would be blind conceit to boast that he had fulfilled such a tall order. It is only through the Holy Spirit that any man could love God to that degree. The heart is the seat of the emotions. The soul is the center of the will. The strength implies all physical prowess and ability. The mind is the well of thought and the faculty of intellect. So then our worship of God touches feeling, will, decision, bodily strength, thought, attitude, imagin-ation, desire and so much more.

 

But there is also a second clause to this command, for we also are to love “thy neighbor as thyself”. Agape love points in two directions. It is as much sociological as it is theological. The priority is to love God but the proof is in the love of others, for “he that loves not his brother whom he has seen, how can he love God whom he has not seen?” (1 John 4:20)

 

We love others “as” we love ourselves. The Bible teaches the abasing of self, denial of self and crucifixion of self, but nowhere are we told to loathe ourselves. The command to love others “as thyself” implies an honorable respect and healthy love for oneself.

 

Vs 28 – “You have answered right” – it is possible to be “right” in doctrine but dead wrong in deed, because this lawyer was likely setting a trap for Jesus by his carefully framed question. He sought to trap Jesus, and as usual, Jesus trapped him instead.

 

The Law is “right”. The “statutes of the Lord are right” (Psa 19:8). We are to keep the spirit of the Law if not the letter. And what is its spirit? The Ten Commandments as well the 613 recorded laws of the Mosaic code can all be streamlined and simplified into two grand laws, loving God and loving others. “For all the law is fulfilled in this one word, even in this; Thou shalt love thy neighbor as thyself” (Gal 5:14). “If ye fulfill the royal law according to the scripture, Thou shalt love thy neighbor as thyself, ye do well” (Jas 2:8). All Christian behavior is done to manifest the fruit of the Spirit, against which “there is no law” (Gal 5:23). Jesus said to the lawyer, “this do, and you shall live”. In other words, if you wish to get in by “doing” then do the work of love.

 

Vs 29 – Next, the lawyer disqualifies himself by seeking to justify himself. It is amazing how someone can have their theology straight one moment and turn it into shambles the next. “But he, willing to justify himself, said unto Jesus…” He may have been sincere in wanting to know the road to eternal life but guarding his position and reputation as a doctor of the Law he recoiled and sought to justify himself. He was “anxious to make an excuse for himself…” (Moffatt)

 

By saying, “This do and live”, Jesus was fishing for a confession that this lawyer, in fact, had not lived up to the law of loving God and loving man. But instead of humbling himself he sought to justify himself. Instead of reading the Law with intention of allowing it to point out where he was wrong, he read it to try to prove he was right, which is never the correct approach to scripture.

 

“And who is my neighbor?” – a neighbor in his mind was a fellow Jew, certainly not a despicable Gentile. He expected the question to be an easy out but it backfired and gave Jesus a platform to preach.

 

AND WHO IS MY NEIGHBOR?

 

Vs 30 – Interpretation of the parable of the Good Samaritan, like that of the Prodigal Son and others, could fill books by themselves (and have done so). We can only touch on just a few surface points.

 

The “certain man” that “fell among thieves” could well point to the fall of Adam, though all have in one way or another experienced “the fall”. This man journeyed “from Jerusalem to Jericho”. This is the downhill path. Jerusalem bespeaks holiness, worship of God, the Temple and all it stands for. Jericho was a seaside city of sin and pleasure, Israel’s Vegas, on the Lake. Joshua destroyed it centuries before so it was rebuilt in rebellion to God’s wish. Jerusalem to Jericho is the backslider’s path, a windy, rugged, dangerous road, laced with robbers and thugs, lurking behind its cliffs and boulders. Those wandering this winding path always fall “among thieves”. Jesus labeled Satan “the thief” (John 10:10) and his demon cohorts are thieves. Gambling robs financial health. Drugs rob brains, morals and dreams. Divorce steals fathers and mothers away from their children. Alcoholism is the thief of health, wealth and happiness.

 

These “thieves” tripped, flipped, whipped and “stripped him of his raiment”. The raiment symbolizes a clothed soul, the robe of righteousness rent by giving in to the flesh. He was also “wounded”. Sin victimizes and leaves deep wounds (Isa 1:6). Those wounds end in lifelong scars. Notice also that these thieves “departed” after the mugging. The picture is reminiscent of the spirit that convulsed and bruised the lad before departing from him (9:39). Satan uses and abuses his prey then spits them out leaving them in the ditch of despair, half dead.

 

“Half dead” implies one who was fully alive through the new birth reverting to his old life, the spiritual part of him falling into a state of numbness, deadness or lifelessness, while the other half, the flesh life remains and rules. The spirit was metaphorically “dead” while the beaten body continued to breathe. Many go through life in a half dead stupor. They are half dead because they are only half a person without Christ.

 

Three attitudes toward others are seen in this parable. First, the attitude of the robbers was “beat ‘em up”. Many take their wrath out on the unsuspecting or innocent. This attitude is seen on the streets as young gang members who want to pay the world back for their fatherless, hopeless childhoods, rape and mug and shoot and loot. But it is also seen in the pulpit or headquarters office where bitter preachers lash out at those who get in their way. Second, the attitude of the priest and Levite was “pass ‘em up”. Religion has no time for the needs of others; keeping the schedule is more important than helping the fallen get up from the ditch. Saving dollars becomes more of a priority than saving souls; just pass ‘em up. Third, the attitude of the Samaritan was “pick ‘em up”. He fulfilled the golden law of verse 27 and put the man back on his feet.

 

Vs 31 – “and by chance” – true witnesses are always looking for an opportunity to share Christ, but this priest only stumbled on this scene of human wreckage by accident. He obviously was not expecting God to bring someone that he could minister to across his path. Notice that this certain priest “came down” that way. He too was traveling the downward road. The historical fact was that many priests owned vacation homes on Jericho’s hills overlooking the Sea of Galilee. To them Jericho was a getaway from Temple ministry so this priest certainly wasn’t hoping to run into more “ministry” on the way to his Monday morning retreat.

 

When the priest saw the man in the ditch (there are all kinds of ditches: drug addiction, alcoholism, homosexual bondage, the hook of pornography, etc.), he “passed by on the other side”. That was a volitional decision to change course and walk clear to the other shoulder of the road, “the safe side”, hoping that no one saw him leave the scene of the accident. This priest preferred people in the pews over people in the ditches, but to which class have we really been sent?

 

You can imagine his excuses. He was in a hurry, he had already done enough for the Lord that day, or he knew his assistant the Levite was trailing behind and ditch-work was “his department”, not the preacher’s job. Or perhaps he rushed down the road in fear that he might be the next victim. There are lots of excuses for our inaction but few legitimate reasons.

 

Vs 32 – “And likewise a Levite” – “Likewise” means that just as the priest’s arrival at the scene was totally coincidental so was the Levite’s. Levites were assistants to the higher order of ministry, the priests. Is it not interesting that the volunteer clergy was following the same steps as the paid clergy! If the pastor is not a soul-winner and minister to those dying in the ditches, he cannot conscientiously expect his staff to be any better. A leader’s negligence is normally compounded in his followers, for the Levite’s unconcern was even worse – “when he was at the place, came and looked on him…” The priest pretended that he did not see the bloody sight but the Levite had even less excuse. He was “at the place”, able to apply CPR or whatever the situation demanded. Notice that he “looked upon him” which means that he assessed the damage, cuts, bruises, ripped shirt, empty money bag, and etc. Then he too “passed by on the other side”. Jeremiah’s lamentation comes to mind – “Is it nothing to you, all ye that pass by?” (Lam 1:12)

 

Picture the two sharing prayer requests at synagogue the following Sabbath (If you are Episcopalian, Lutheran or Pentecostal insert “church” for synagogue and “Sunday” for Sabbath). They may have lamented, “Ladies and gentlemen, we need to pray for this man we saw in the ditch on the way to church. It looked like he had been mercilessly beaten, unconscious, half dead. The State Patrol was nowhere to be found. The Red Cross didn’t show up. Let’s pray that the Lord will touch him. Let us bow our heads…” Our indifference is criminal. This man’s need was not the business of the Red Cross but of the Old Rugged Cross. We have the medicine, let us administer it.

           

Vs 33 – The Samaritan traveler lived on a whole different wavelength. His attitude was not “beat ‘em up” or “pass ‘em up”, but was “pick ‘em up”.

 

“But a certain Samaritan…” – Remember that Samaritans were looked down on by Jewish orthodoxy as being spiritual half-breeds, filthy swine farmers, contaminated. It was because of James and John’s Judean pride that they were quick to want to rain down fire on the Samaritan village that did not welcome Jesus. But here, once again, Dr. Luke takes the side of the underdog and records the story of how Grace operates in all classes of men. For the very one the Jews detested is used to save one of the Jews’ fellowmen. “The priest had his heart hardened to one of his own people, but the Samaritan had his opened towards one of another people” (Matthew Henry). Plus, the man in the ditch, a Jew, had been passed over by his own people. The story had to bite the conscience of the scribe asking the question.

 

“…as he journeyed…” – the fact that he was on a journey tells us that his schedule had no room for interruptions, yet he voluntarily laid his schedule aside when need cried out. See that he “came where he was”. The priest and Levite left “where he was” for the other side of the road, whereas the Samaritan crossed from the other side of the road to near the crime scene. We have to meet men where they are. Ezekiel “sat where they sat”. Further, “when he saw him, he had compassion on him”. Jeremiah penned, “My eye affects my heart…” (Lam 3:51) which is precisely what happened within the Samaritan. His sight provoked his sympathy. Religion (Priest and Levite) became hardened at the sight of the beaten man while Redemption (Samaritan, a type of the great “man of sorrows”) melted in compassion. The Greek word splagchnizomai as mentioned previously (7:13) has to do with being moved deep within one’s gut.

 

Vs 34 – Now we see actions that lead the reader to see Jesus’ own biography in this story. The Samaritan “went to him”. Faith without works is dead. Is this Jesus leaving the hails of Heaven for the nails of Earth? He “bound up his wounds”; the same work as seen in His quotation from the Isaiah messianic prophecy (4:18). Next, he was “pouring in oil and wine”. Oil/ anointing of the Spirit – Wine/ the blood of Christ. These are soothing and sedating mixtures, both representing the meekness and mercy that defines believers in Christ. Since no EMTs were at the crime scene, he took upon himself to be the rescue crew, using his own linen to bind the wounds and sacrificing his travel provisions to nurse the man to health.

 

He then “set him on his own beast”. That means that the Samaritan walked while the injured party rode. Genuine love willingly trades “sunshine for rain, comfort for pain”. He had to “lift” the man to mount the burro. Love always lifts. Would the lawyer noted above have given a Samaritan his donkey were the roles switched? Obviously not, but love does not check ethnicity records before offering medicine and an ambulance ride. He was a man in misery. What difference made his ethnic background?

 

Next he “brought him to an inn”. How far off schedule is the journeyer now? The “inn”, of course, represents the house of God. But that was not all for next he “took care of him” which means, at the very least, that he spent the rest of the night at the man’s side in the inn, doctoring his wounds and monitoring his condition.

 

Vs 35 – By way of outline, the Samaritan was…

1) OPEN-EYED (for he saw him in the distance)

2) OPEN-HEARTED (because he had compassion on him)

3) OPEN-HANDED (in that he paid for his stay at the inn).

 

As he checked out of the inn he handed “two pence” to the “host”, saying, “Take care of him”. If the Inn is the Church, then the “beast” is the ambulance of the Gospel and the “host” is the local church Pastor. Jesus, the Good Shepherd and Good Samaritan has enough confidence in YOU, dear Pastor, to entrust the care of the injured to your safekeeping. Don’t let Him down!

 

The “two pence” spoken of are two denarii, what the margin and the Amplified Bible indicates is the equivalent of “two days’ wages”. In God’s economy one day is as a thousand years and a thousand years as one day (2 Pet 3:8) so the suggestion may be that Christ has only furnished us pastor-hosts with enough spiritual currency to last two days, or two thousand years, a picture of the Church Age. We must be wise stewards of that provision because our allotted time is about over.

 

He added, “…whatsoever you spend more, when I come again, I will repay you”. Now the prophetic view is in broad daylight. Christ will return. We know not the day or hour. Until then we must occupy, faithfully nursing His wounded ones back to health. If He delays His coming and additional spending cash is needed, He promises to pay in full at His returning, whatever additional expenditure in time and tears we have to make. The two pence pictures the “earnest of the Spirit” (2 Cor 1:22, Eph 1:14), the down payment securing what will be Christ’s at His coming.

 

Vs 36,37 – the conclusion of the parable. Jesus left the interpretation up to the self-justifying lawyer. “Which of these three, do you think, was neighbor unto him that fell among thieves?” Obviously, he could answer no other way than to say, “He that showed mercy”, to which Jesus gave the imperative, “Go, and do thou likewise”.

 

Had the lawyer never read that God requires His people to “do justly, and to love mercy” (Mic 6:8)? We are to “show” mercy…show me, don’t snow me.

 

Who really is my neighbor? A dictionary is not needed to answer the question. A neighbor is someone who lives “neigh” or nigh us. That would include the immediate neighborhood, neighboring countries, or what Jesus was getting at, any and all of humanity. Neighborliness is not geographic but attitudinal. And it is a decision. When the Samaritan “saw”, he “came”. He didn’t have to; it was a choice. The moral? Let Matthew Henry speak again, “If a Samaritan does well that helps a distressed Jew, certainly a Jew does not well if he refuses in like manner to help a distressed Samaritan”.

 

Of course, we are not castigating Jews per se, for it was a self-righteous scribe whom Jesus addressed, and the message clearly applies to every man. The closest neighbor anyone has is his or her spouse. So the story needs applied to marriage and family before any other relationship. It is pathetic that the priest of a household, the dad or husband, would walk right past their hurting mate or child to help someone else mugged on the road to Jericho. Charity begins at home! If you really want to love your neighbor start with the person you sleep with at night.

 

Finally, notice the use of the word “do” through this section. “What shall I do to inherit eternal life?” “This do, and you shall live”, “Go, and do thou likewise”. We are not saved by doing but we are saved that we might do. The Law says, “DO!” Grace says, “DONE!” The Law says, “Do this and live”. Grace says, “Live and do this”. We are not exempted from doing; rather we are empowered by the Holy Spirit to be able to do.

 

WORK VERSUS WORSHIP

 

Vs 38 – The household of Martha and Mary was a restful oasis for Jesus. Everyone swamped by ministry the way Jesus was needs a place where they can let down their hair and find spiritual and social resort. They need a place where they can maintain happy, personal, what-you-see-is-what-you-get friendships. Though “the Son of man had not where to lay his head” (9:58), Martha’s house came the closest to being the pillow He needed. Jesus loved this household (John 11:5). There was nothing inappropriate about the relationship for Mary and Martha’s brother, Lazarus, appears also to have lived with the sisters.

 

“her house” – it was Martha’s house, Mary’s town (John 11:1). The latter must have been better known on the streets. Martha was owner and householder; probably a widow. Mary was borrowing shelter so she was expected to carry her share of the work load.

 

Martha “received” Jesus into her house. That says much. It was a fitting welcome. “Whosoever shall receive me receives him that sent me” (9:48). Danger was mounting as the priests and elders plotted Jesus’ murder. She put her life on the line by welcoming Christ. Hospitality is an important Christian practice (1 Tim 3:2, 5:10).

 

Vs 39 – “Mary…sat at Jesus’ feet, and heard his word” – this is not the same Mary as the maiden called Mary Magdalene. Yet, she is still a Mary, mara, “bitterness”, a lady that perhaps had tasted a rough and bitter life. That is only conjecture by name association. But the embittered often make better worshipers than the encumbered (vs 40). Mary “sat” at His feet. In all three passages where we see Mary she is at His feet (Luke 10:39, John 11:32, John 12:3). If we sit at His feet now we will sit before His throne later (Rev 3:21).

 

She knelt and she listened. Christ is blessed by such devotion and soul hunger. She could spend hours at His feet, the place of humility, dependence, brokenness, etc. There are fond memories of childhood happiness at Daddy’s feet. Mary wasn’t there for mere Bible study; she was there to “hear” His word. Her spiritual appetite was immense. She represents the Last Days remnant Bride who so desires His presence that communion at His feet is all that matters. Mary is a WORSHIPER. She would rather be in church than a movie, a restaurant or even the shopping mall. Her notepad is out and her tape recorder is running. She wants all the Word she can squeeze out of Him.

 

Vs 40 – Martha, on the other hand, is the classic WORKER. She sees needs and feels a responsibility to get things done. Martha is a mover and shaker. Yes, she “loves” Jesus but she doesn’t like the dirty church carpet so she feels a need to drop everything else and get the vacuum cleaner out. Most pastors would love to have a hundred Marthas to tackle all the chores needing done at church.

 

Those who read this passage for the first time usually assume that Martha was less “spiritual” than Mary, but there is no legitimacy in that perception. It is not an either/or proposition. The church doesn’t need to choose between the two attitudes of worship vs. work but really needs to adopt and cultivate them both. Worshipers and workers are both needed in kingdom ministry. There must be a balance between service and surrender. Sometimes we need to hear the Word but other times we need to heed the Work. The juggling act for a pastor is to keep Mary’s passion for worship fervent while steering her to take responsibility in the menial day-by-day activity of diakonia, service. But Martha, the aggressive get-things-done worker needs to learn to take things a little less seriously and spend more time refreshing in the River of deep worship. Marthas don’t do well with open-ended worship schedules and Marys don’t do well with punctuality and getting up in the morning.

 

“But Martha was cumbered about much serving…” – newer versions use various verbs for “cumbered”, most translate, “distracted”, others, “worried”, “busy”, “had her hands full”, etc. The Worker’s world is exhilarating while records are being broken and “perfect” dishes are being served but it is exhausting when the adrenaline runs down and the mood swings. Martha was “cumbered” (KJV). We would say “encumbered”, overtaxed, over-occupied or distracted (as the word perispao means). Marys are cool or mild-tempered while Marthas can occasionally blow a fuse.

 

She came to Jesus and growled, “Lord, do you not care that my sister has left me to serve alone?” While trying to bless Jesus with a great meal she ended up snapping at the One she had intended to bless. Her tone accused Jesus of being part of the problem. “Do you not care?” Marthas frequently suffer from a “me-only” complex. She felt she was the only one doing anything, the only one that cared about the important things, much like Elijah who groveled, “I, even I only, am left to serve you”. Those wired as workers cannot understand the affection of the worshippers. “How can Mary spend so much time in there when there is all this kitchen work needing done?” Our challenge is not to referee the fight but to help the two women see the importance of the other’s “calling”.

 

“bid her therefore that she help me” – Martha poses a little challenge for shepherding because she wants the pastor to personally get involved in mediating her and Mary’s domestic squabble. Rather than saving the relationship, a pastor who gets in the middle of a catfight usually ends up losing both members.

 

Vs 41,42 – “Martha, Martha” – can you see Jesus shaking His head? The doubling of her name may be taken as sarcasm but, knowing Jesus’ heart, it probably was spoken with sweetness and understanding. “You are careful and troubled about many things”. Jesus would have her cast all her cares on Him. But she invented cares. Some people make mountains out of molehills and create cares that not even Jesus ever intended to bear for us. Paul said to “be careful for nothing”, or “be anxious for nothing”, but in everything by prayer, with thanksgiving make known your requests.

 

Being anxious about some things is near unavoidable but Martha was careful about “many things”, none of which made an ounce of difference in eternity – “But one thing is needful”. Many things were not needful but one thing was. If we could whittle our lives down to priority, to that “one thing”, we would maintain much sounder emotional health. Paul took aim, “this one thing I do…” (Phil 3:13) The rich young ruler “lacked one thing” (18:22). Too busy with the menial thing we miss the main thing. Notice verse 39, Mary “also” sat at Jesus’ feet. The word intimates that, yes, she did a certain amount of housework and preparation for the meal, but she “also” took time out for communing with Christ and His word. Martha did not need to quit serving for her entertainment of Christ was an important act of faith. She just needed to add some balance and “also” move from the kitchen to the Holy of holies.

 

Jesus’ reproof of Martha did not mean an endorsement for Mary. The lesson for Martha to learn is that she needs to lighten up a little or else housework, kitchen-work and church-work will make an old soured woman out of her. “Mary has chosen that good part, which shall not be taken away from her”. He was saying that He appreciated Martha’s investment, care for proper table setting and well-cooked lamb chops but that her dinner, with the help of Reynolds Wrap, would keep in the freezer for another day. What Mary was doing, however, taking advantage of the opportunity to commune with Christ was a dish that could not keep until tomorrow. The “one thing” that is “needful” is discerning the nudge of the Spirit for that moment. One day it may be work, the next day worship. Tomorrow it may be just the opposite. The Holy Spirit may be prompting worship instead of work. Learn to follow His leading.

 

Mary “chose”. She was wise and discerning enough to comprehend the value of time spent at Jesus’ feet. Life is full of choices. A devotional time requires choice and decision. The call of the kitchen, the ball diamond, even the pastor’s office, etc. affords no spare time for listening and waiting. “Mary has chosen the best dish, and it is not going to be taken away from her” (Barclay). God will not take it away and the devil cannot take it away. Her devotion will rebound to her praise at the Last Day.