Bullet Point Bible

Commissioning the Seventy-Two

¹ After this the Lord appointed seventy-two others and sent them on ahead of him two by two into every town and place where he himself was about to go.² He said to them, "The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest to send out workers into his harvest.³ Go! I am sending you out like lambs surrounded by wolves.⁴ Do not carry a money bag, a traveler's bag, or sandals, and greet no one on the road.⁵ Whenever you enter a house, first say, 'May peace be on this house!'⁶ And if a peace-loving person is there, your peace will remain on him, but if not, it will return to you.⁷ Stay in that same house, eating and drinking what they give you, for the worker deserves his pay. Do not move around from house to house.⁸ Whenever you enter a town and the people welcome you, eat what is set before you.⁹ Heal the sick in that town and say to them, 'The kingdom of God has come upon you!'¹⁰ But whenever you enter a town and the people do not welcome you, go into its streets and say,¹¹ 'Even the dust of your town that clings to our feet we wipe off against you. Nevertheless know this: The kingdom of God has come.'¹² I tell you, it will be more bearable on that day for Sodom than for that town!¹³ "Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.¹⁴ But it will be more bearable for Tyre and Sidon in the judgment than for you!¹⁵ And you, Capernaum, will you be exalted to heaven? No, you will be thrown down to Hades!¹⁶ "The one who listens to you listens to me, and the one who rejects you rejects me, and the one who rejects me rejects the one who sent me."

The sending of the seventy-two (some manuscripts read seventy) mirrors Moses appointing seventy elders (Numbers 11:16-17, 24-25) and possibly symbolizes the nations of the world according to Jewish tradition (Genesis 10).
Jesus emphasizes the urgency and scale of the mission ("plentiful harvest") compared to the available workforce ("few workers"), highlighting the need for prayer for more laborers (Luke 10:2).
The instruction to travel light (no money bag, bag, or extra sandals) stressed dependence on God and the hospitality of others, focusing them on the mission's urgency (Luke 10:4). Not greeting anyone on the road reinforced this urgency, preventing customary lengthy salutations.
The greeting of "Peace" (Shalom) was more than a casual hello; it was an offering of God's wholeness and blessing, contingent on the recipient's receptiveness ("person of peace") (Luke 10:5-6).
The disciples were instructed to accept hospitality and provisions, affirming the principle that ministers are worthy of support (Luke 10:7), echoing Paul's later teaching in 1 Corinthians 9:14 and 1 Timothy 5:18.
Healing the sick and proclaiming the nearness of God's kingdom were the core activities, demonstrating the kingdom's power and presence (Luke 10:9).
Wiping dust off their feet was a symbolic act of dissociation and judgment against towns that rejected the message, signifying that the town was responsible for its own unbelief (Luke 10:10-11; cf. Acts 13:51).
Jesus pronounces judgment on Galilean towns (Chorazin, Bethsaida, Capernaum) where He performed many miracles, indicating that greater revelation brings greater responsibility and judgment (Luke 10:13-15). Their fate is compared unfavorably to notoriously wicked Gentile cities (Tyre, Sidon, Sodom).
Jesus equates the reception of His messengers with the reception of Himself and, ultimately, the Father, underscoring the authority and divine backing of the disciples' mission (Luke 10:16).

The Return of the Seventy-Two

¹⁷ Then the seventy-two returned with joy, saying, "Lord, even the demons submit to us in your name!"¹⁸ So he said to them, "I saw Satan fall like lightning from heaven.¹⁹ Look, I have given you authority to tread on snakes and scorpions and on the full force of the enemy, and nothing will hurt you.²⁰ Nevertheless, do not rejoice that the spirits submit to you, but rejoice that your names stand written in heaven."

The disciples return exhilarated by their success, particularly their newfound authority over demonic forces exercised "in Jesus' name" (Luke 10:17).
Jesus' statement "{{I saw Satan fall like lightning from heaven}}" (Luke 10:18) likely refers to the decisive, though not yet final, defeat of Satan inaugurated by His ministry and demonstrated by the disciples' success. It signifies the breaking of Satan's power as the kingdom advances.
The authority given to "tread on snakes and scorpions" (Luke 10:19) symbolizes power over demonic forces and protection from spiritual harm, echoing Psalm 91:13. It represents victory over the "enemy" (Satan).
Jesus redirects their joy from their power over demons (a temporary manifestation of authority) to the ultimate source of joy: their secure relationship with God and assurance of salvation ("your names stand written in heaven") (Luke 10:20).
This redirection emphasizes that relationship with God, not spiritual power or accomplishments, is the foundation of true Christian joy and identity. See Philippians 4:3 regarding names written in the book of life.

Jesus Rejoices and Praises the Father

²¹ On that same occasion Jesus rejoiced in the Holy Spirit and said, "I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will.²² All things have been given to me by my Father. No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides to reveal him."²³ Then Jesus turned to his disciples and said privately, "Blessed are the eyes that see what you see!²⁴ For I tell you that many prophets and kings longed to see what you see but did not see it, and to hear what you hear but did not hear it."

Jesus' profound joy ("rejoiced greatly in the Holy Spirit") highlights the divine pleasure in the Father's plan of salvation unfolding (Luke 10:21).
God's sovereignty in revelation is emphasized: He conceals understanding from the self-perceived "wise and intelligent" (often the religious elite who rejected Jesus) and reveals it to "little children" (the humble, receptive disciples) (Luke 10:21). This echoes themes in Matthew 11:25-27.
This revelation is not based on human merit but on God's "gracious will" (eudokia), His sovereign good pleasure (Luke 10:21).
Jesus asserts His unique relationship with the Father and His supreme authority ("All things have been handed over to me") (Luke 10:22).
The mutual knowledge between Father and Son is exclusive, and knowledge of the Father comes only through the Son's revelation (Luke 10:22). This is a profound statement of Jesus' divinity and role as mediator.
Jesus declares His disciples uniquely blessed because they witness the fulfillment of Old Testament hopes – seeing and hearing the Messiah and the inauguration of God's kingdom, things prophets and kings desired but did not experience directly (Luke 10:23-24). Compare with 1 Peter 1:10-12.

The Parable of the Good Samaritan

²⁵ Now an expert in religious law stood up to test Jesus, saying, "Teacher, what must I do to inherit eternal life?"²⁶ He said to him, "What is written in the law? How do you understand it?"²⁷ The expert answered, " Lovethe Lord your God with all your heart, with all your soul, with all your strength, and with all your mind , and love your neighbor as yourself ."²⁸ Jesus said to him, "You have answered correctly; do this, and you will live."²⁹ But the expert, wanting to justify himself, said to Jesus, "And who is my neighbor?"³⁰ Jesus replied, "A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him up, and went off, leaving him half dead.³¹ Now by chance a priest was going down that road, but when he saw the injured man he passed by on the other side.³² So too a Levite, when he came up to the place and saw him, passed by on the other side.³³ But a Samaritan who was traveling came to where the injured man was, and when he saw him, he felt compassion for him.³⁴ He went up to him and bandaged his wounds, pouring olive oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him.³⁵ The next day he took out two silver coins and gave them to the innkeeper, saying, 'Take care of him, and whatever else you spend, I will repay you when I come back this way.'³⁶ Which of these three do you think became a neighbor to the man who fell into the hands of the robbers?"³⁷ The expert in religious law said, "The one who showed mercy to him." So Jesus said to him, Go and do the same.

An expert in the Mosaic Law tests Jesus, seeking to define the requirements for eternal life (Luke 10:25). This was a common theological debate.
Jesus redirects the question back to the Law, affirming its authority and asking for the lawyer's own interpretation (Luke 10:26).
The lawyer correctly summarizes the Law's core demands: total love for God (Deuteronomy 6:5) and love for neighbor (Leviticus 19:18) (Luke 10:27).
Jesus affirms the answer but highlights the difficulty: perfect obedience ("Do this") leads to life, implying human inability to fulfill this standard perfectly (Luke 10:28).
Seeking to limit the scope of his responsibility ("justify himself"), the lawyer asks Jesus to define "neighbor" (Luke 10:29). Many Jews of the time restricted this term to fellow Israelites.
Jesus responds with a parable set on the dangerous road from Jerusalem to Jericho, known for bandits.
The priest and Levite, religious figures expected to uphold the Law and show compassion, fail to help, possibly fearing ritual impurity or personal danger (Luke 10:31-32). Their inaction highlights the inadequacy of mere religious affiliation.
A Samaritan, despised by Jews racially and religiously, demonstrates true neighborliness through compassion and costly action (Luke 10:33-35). Olive oil and wine were common ancient remedies. Two denarii represented about two days' wages, a significant sum.
Jesus shifts the question from "Who is my neighbor?" to "Who acted like a neighbor?" focusing on action rather than identity (Luke 10:36).
The lawyer, perhaps unwilling to even say the word "Samaritan," identifies the neighbor as "The one who showed mercy" (Luke 10:37).
Jesus concludes with a command: "{{Go and do likewise}}" (Luke 10:37), calling for active, compassionate love that transcends social, religious, and ethnic boundaries, defining neighborliness by merciful action.

Mary and Martha

³⁸ Now as they went on their way, Jesus entered a certain village where a woman named Martha welcomed him as a guest.³⁹ She had a sister named Mary, who sat at the Lord's feet and listened to what he said.⁴⁰ But Martha was distracted with all the preparations she had to make, so she came up to him and said, "Lord, don't you care that my sister has left me to do all the work alone? Tell her to help me."⁴¹ But the Lord answered her, "Martha, Martha, you are worried and troubled about many things,⁴² but one thing is needed. Mary has chosen the best part; it will not be taken away from her."

This incident occurs in Bethany (compare John 11:1), highlighting the hospitality offered to Jesus and His disciples. Martha appears to be the head of the household (Luke 10:38).
Mary assumes the posture of a disciple, sitting at Jesus' feet to listen to His teaching—a position typically reserved for men in that culture (Luke 10:39).
Martha is preoccupied ("distracted," Greek *periespato*) with the tasks of hospitality, likely feeling overwhelmed and resentful (Luke 10:40).
Martha appeals directly to Jesus, expressing her frustration and asking Him to intervene, revealing her focus on service tasks over fellowship with Him (Luke 10:40).
Jesus gently corrects Martha, acknowledging her anxiety ("worried and troubled") but pointing out her misplaced priorities (Luke 10:41).
The "one thing needed" (Luke 10:42) is prioritizing listening to and learning from Jesus. Some manuscripts read "few things are needed, or only one," but the emphasis remains on choosing the essential spiritual focus.
Jesus affirms Mary's choice as "the best part" (or "the good portion"), emphasizing the superior value and permanence of spiritual devotion and relationship with Him over temporary, albeit necessary, practical concerns (Luke 10:42).
This passage contrasts two forms of devotion: active service (Martha) and receptive listening (Mary), commending the latter as the priority without condemning the former entirely. It calls for balance but elevates relationship with Christ above the activities done for Him.

The Bullet Point Bible

Luke 10