Luke 10 Luke 10:1–12 Christ sendeth out the seventy disciples to work miracles and to preach. Luke 10:13–16 He pronounces a woe against Chorazin, Bethsaida, and Capernaum. Luke 10:17–20 The seventy return with joy; Christ showeth them wherein to rejoice.

We heard before of Christ’s first electing, then sending out, twelve, Luke 6:13–16, Luke 9:1–6; and we heard of their return, and giving an account of their trust to their Lord, Luke 10:10.

See Poole on “Matt. 9:37” and See Poole on “Matt. 9:38”, where these words are put immediately before the sending out of the twelve. Both the twelve and the seventy, all that Christ ever sent out, were to be labourers in the Lord’s harvest.

We met with these instructions before, and opened them in our notes. See Poole on “Matt. 10:9”, See Poole on “Matt. 10:10” and See Poole on “Matt. 10:16”, only there we had not those words, and salute no man by the way. The meaning of that is no more than, make all possible speed: see 2 Kings 4:29.

See Poole on “Matt. 10:11”, and See Poole on “Mark 6:10”. The instructions, as to the substance of them, are the same here as there, though a little differing in the terms.

We have met with the same instructions before in Matthew and Mark. See Poole on “Matt. 10:11”, and following verses to Matt. 10:15. See Poole on “Mark 6:10–11”. There is some difference in words.

See Poole on “Matt. 11:21”, and following verses to Matt. 11:24.

See Poole on “Matt. 10:40”.

As we before read of the twelve coming back to give Christ an account of their success, so we here have the same of the seventy. Whether this joy of the seventy was more carnal than it ought, they rather rejoicing in that new power which they had received from Christ, than in the demonstration of…

Lightning comes suddenly, and with thunder. The thunder of the gospel brought down the devil as lightning: and indeed this is observable, the devil is so busy in no places where the gospel prevails, as in places where that joyful sound is not come, whether we consider his power with reference to…

Christ doth here: 1. Confirm the power before given to these seventy for working miracles, that they might not think that it ceased upon the determination of their first mission. 2. He confirmeth his promise to them for his presence with them, and protection of them.

It is a usual thing in holy writ, to have prohibitions delivered in general terms, which must be understood in a restrained sense. That it is so here, appeareth plainly by the word rather, prefixed to rejoice, in the latter part of the sentence.

See Poole on “Matt. 11:25”, and following verses to, Matt. 11:27, where we met with these words of our Saviour.

See Poole on “Matt. 13:16”, and See Poole on “Matt. 13:17”.

These four verses would incline one to think that Luke here records the same piece of history which we met with in Matt. 22:35–40, Mark 12:28–34; See Poole on “Matt. 22:35” and following verses to Matt.

This lawyer’s desire to justify himself spake him a hypocrite. The reason of that question, Who is my neighbour? was the notion of the neighbour (mentioned in the law) which the scribes and Pharisees had, who counted none their neighbours but their friends and benefactors, at least none but those…

It is certain that the principal scope of our Saviour in this history, or parable, was to convince the lawyer, that every one is our neighbour to whom God offereth us an opportunity of doing good, whether he be of our nation or region or not.

Interpreters think this village was Bethany, and that this Martha and Mary were the same which are mentioned John 11:2. Inns probably were not so frequent then, and in those places, as they are now, so as strangers were often received in private houses.

Two things are blameable in Martha: 1. That she made too much ado about the entertainment of our Saviour. That she entertained our Saviour she did well; but herein she erred, that she made her entertainment of him so troublesome, as it would not give her leave to take that advantage, which she…

Our Saviour plainly blames Martha for her too great solicitude and trouble to provide a dinner, or supper, for him, who had meat to eat which she was not aware of, it being his meat and drink to do the will of his Father, and to preach the gospel.