Sending Out Seventy Others

1. And after these things the Lord appointed seventy others also, and sent them two and two before His face, to every city and place whither He Himself was about to come.

2. Then He said to them, “The harvest [is] indeed much, but the workers [are] few; entreat you therefore the Lord of the harvest, that He may send out workers into His harvest.

3. Go you; behold, I send you out as lambs in [the] midst of wolves.

4. Carry neither purse, nor pack, nor shoes, and greet no one on the way.

The previous chapter may be thought of as a time during which the twelve disciples received intense preparation for ministry. Vital lessons were taught, multitudes were fed, and a voice from heaven instructed the disciples to “Hear Him.” The disciples were further instructed in what it would take to become a disciple, and how they must be willing to leave everything behind in order to follow Jesus. As we pointed out, “leaving everything behind” is not about abandoning one's family; nor is it about abdicating all responsibilities in order to follow Jesus. Rather, it's about abandoning self-interest, abdicating all desire for selfish gain, and, most importantly, it's about giving up the tendency to be led by oneself, choosing instead to be led by the good affections and true teachings that are from the Lord. ¹

The twelve disciples, however, were not the only ones that Jesus appointed to assist Him in His ministry. He now appoints seventy others to go before Him “into every city and place where He Himself was about to go”(10:1). Before sending them out, however, Jesus tells them, “The harvest truly is great, but the workers are few.” Therefore, Jesus encourages them to pray to the Lord of the harvest that He may send out workers into His harvest”(10:2).

A harvest of heavenly rewards

At the literal level, the “harvest” may be understood as a successful ministry in which many people are brought to acknowledge Jesus as their Lord and Savior. More deeply, however, the “harvest” also refers to the heavenly rewards that come to all who shun evils as sins against the Lord, and do good simply because it is good, with no thought of reward. While not directly sought, this “harvest of heavenly rewards” includes the reception of divine blessings such as peace, security, tranquility, love for others, and innermost joy.

This is truly a “great harvest” which is available to everyone who strives to keep the commandments. But doing the Lord's will is not always easy. While God is always present, supplying the power to keep the commandments, we must also do our part. There may be times, however, when the laborers in us are “few.” These inner laborers are the heavenly desires that are willing to do the necessary spiritual work. It is for this reason that the Lord encourages us to pray—especially, to “pray that the Lord of the harvest send out workers into His harvest.” ²

Jesus warns them in advance that this work will not be easy: “Behold I send you out as lambs among wolves”(10:3), He tells them. The “lambs” in us are the innocent states that desire to follow the Lord and live according to His teachings. These are the “workers.” On the other hand, the “wolves” in us are the hereditary tendencies toward evil that desire to destroy our innocent “lamblike” desire to follow the Lord and keep His commandments.

Knowing this, Jesus gives them further instructions: “Carry neither money bag, nor backpack, nor shoes,” He says. This refers to the importance of relying on the Lord rather than on oneself. As long as they remember that the Lord is with them to protect them from spiritual attacks, they will be safe. In place of their own faulty understanding, represented by “money bags,” they will be protected by truth from the Lord's Word. The Word of the Lord will be uppermost in their minds, and immediately present, not merely packed away in memory. Therefore, they will have no need for a “backpack.” ³

Neither will they carry “shoes” which cover the lowest parts of the body and therefore represent that which is lowest and most external in a person, especially the physical senses. Instead, their focus will be on that which is higher rather than lower, spiritual rather than natural, heavenly rather than earthly. The idea that shoes must be removed in the presence of holiness is a familiar theme throughout the Hebrew scriptures. As the commander of the Lord's army said to Joshua, “Take your shoes from off your feet; for the place whereon you stand is holy” (Joshua 5:15). And when Moses met the Lord at the burning bush, the Lord said to Moses, “Do not come any closer. Take your shoes from off your feet, for the place on which you stand, it is holy ground” (Exodus 3:5). ⁴

Filled with confidence in the Lord rather than in self, and imbued with a sense of their higher purpose, they are now prepared to go into the cities and towns to spread the good news and reap a harvest of heavenly blessings. Their sacred mission is to make disciples, not to make friends, to win souls for the kingdom, not to gain popularity. And so, Jesus cautions them, “greet no one along the way”(10:4).

Lessons about Reception and Rejection

5. And into whatever house you enter, first say, Peace to this house;

6. And if indeed the son of peace be there, your peace shall rest upon it; but if not, it shall return upon you.

7. And in the same house remain, eating and drinking such things as are with them; for the worker is worthy of his wage. Do not pass on from house to house.

8. And into whatever city you enter, and they receive you, eat what is set before you,

9. And cure the weak that are in her, and say to them, The kingdom of God is near to you.

10. But into whatever city you enter, and they receive you not, going out into her streets, say,

11. 'And the dust which sticks to us from your city we do wipe off against you. Nevertheless know this, that the kingdom of God is near to you.'

12. And I say to you that it shall be more tolerable for Sodom in that day than for that city.

13. Woe to thee, Chorazin! Woe to thee, Bethsaida! For if the [works of] power had been done in Tyre and Sidon which have been done in you, they would have repented long ago, sitting in sackcloth and ashes.

14. But it shall be more tolerable for Tyre and Sidon in the judgment than for you.

15. And thou, Capernaum, which art exalted even to heaven, shalt be thrust down even to hell.

16. He that hears you, hears Me, and he that spurns you, spurns Me; and he that spurns Me, spurns Him that sent Me.”

As Jesus continues His teaching, He gives specific instructions about what to do as they enter someone's home. He puts it like this: “Into whatever house you enter, first say, 'Peace to this house'”(10:5). It means that we wish for this person, and for this person's household, every heavenly blessing. Jesus then adds, “And if indeed the son of peace be there, your peace shall rest upon it; but if not, it shall return upon you”(10:6). The scriptural phrase “son of peace” refers to something from God which is with a person. This could be a truth from sacred scripture, or an innocent desire to learn, or even a sincere desire to be a better person. All of this can be signified by the scriptural phrase, “son of peace.” ⁵

As they go from house to house, endeavoring to deliver the gospel message, they may be invited in or rejected. Being invited to enter someone's house corresponds to entering a person's mind, endeavoring to understand that person as deeply as we can. As we begin to enter, with the greatest respect for others, we will listen to their perspectives and points of view, appreciating how they see spiritual matters. As Jesus says, “In the same house remain, eating and drinking such things as are with them”(10:7).

Earlier, we mentioned that in sacred scripture the term “worker” signifies those parts of ourselves that are willing to do the work of regeneration. At first, these heavenly “workers” in us are few, even though the harvest of heavenly rewards is great. Nevertheless, the seventy missionaries who go out to spread the message of the gospel represent those states in ourselves that are willing to do spiritual work; and the people who receive these missionaries, welcoming them into their homes, represent those states in us that are willing to be instructed.

In order to be instructed, however, we must be willing to put aside our limited viewpoints long enough to appreciate the good and truth that is presented to us. When we are in this kind of receptive state, we will be open not only to the goodness and truth that come to us directly through the Word, but also to the goodness and truth that come to us indirectly through others, regardless of their religious viewpoint. When we are in states of receptivity like this, we experience the heavenly rewards for the work we do. As Jesus puts it “The worker is worthy of his wage.” And we should strive to remain there in that state of receptivity and not pass out of that state. This is the deeper meaning of Jesus' statement, “Do not pass from house to house.” Instead, Jesus says, “Whatever city you enter, and they receive you, eat such things as are set before you”(10:8). ⁶

As a result, “the weak [places in us] are cured, and the kingdom of heaven has come near”(10:9)

Dealing with rejection

But what if we are not received? What if people do not want to hear the message we came to bring? What does this teach us about our inner world? It suggests that there are states in us that have no desire to learn, no wish to be instructed, and no yearning for self-improvement. In fact, these states may reject any mention of those things. That's because these states are chiefly concerned with those things that are merely natural. This focus on what is merely natural is compared to the lowest and most lifeless of all forms of matter: dust.

Therefore, Jesus tells His messengers, “Whatever city you enter, and they do not receive you, go out into its streets and say, 'The very dust of your city which clings to us, we wipe off against you'”(10:11). In these words, Jesus is warning us about getting caught up in the cravings of our lower nature. Like dust, we should shake off these cravings so that they do not cling to us. ⁷

Jesus then speaks about the fate that will come upon those cities who reject the message of the gospel: “Woe to you, Chorazin! Woe to you, Bethsaida . . . and you Capernaum, who are exalted to heaven, you will be thrust down to hell”(10:12-15). These are words of strong condemnation for those who reject the gospel. Jesus, however, assures the disciples that these rejections do not mean that the seventy have been unsuccessful. Jesus makes this quite clear when He says, “He who hears you hears Me, and he who spurns you spurns Me. And he who spurns Me spurns Him who sent Me”(10:16). ⁸

Literally seen, this episode is about effective missionary work. In brief, it's about carrying out the mission, trusting in the Lord, and not worrying about rejection. If we are truly speaking the Lord's words, it is the Lord that people are rejecting, not us. For this reason, we need not spend a lot of time with people who are determined to resist the message we offer. We can simply shake off the dust and move on.

But there is a deeper lesson within these words. Notice how often Jesus refers to a city that either receives or rejects the seventy. Jesus says, “Whatever city you enter, and they receive you, eat such things as they set before you.” Also, “Whatever city you enter, and they do not receive you,” that city will be “condemned” and “cast down into hell.” In sacred scripture, a city signifies the human mind, and especially one's understanding of doctrine. A strong “city” signifies the human mind when it is fortified with genuine truth. These truths serve to protect us against false teachings. But a weakly fortified city represents a human mind that is closed to the Lord's truth and built upon false teachings. As it is written in the Hebrew scriptures, “We have a strong city; we are surrounded by the walls and bulwarks of God's salvation (Isaiah 26:1).” On the other hand, weakly fortified cities represent human minds that are filled with falsity because they refuse to let in the Lord's truth. These “cities” are made up of houses that are “shut up” like closed minds. Therefore, it is written, “The city of emptiness is broken; every house is shut” (Isaiah 24:10). ⁹

Therefore, while Jesus seems to be speaking about rejecting those people who refuse to hear us, the deeper message is about those states in us that refuse to hear the gospel message—those states that are closed to the gospel message like houses that are empty and shut. In other words, whenever goodness and truth come to us, knocking on the door of our minds, offering peace and joy, we should be ready to open the door and say, “Come on in.” If, however, we refuse to open the door, we should realize that we are not only rejecting the message, but we are also rejecting the One who is sending the message to us. “Whoever hears Me,” says Jesus, “also hears the One who sent Me.”

A practical application

The choice is always before us. We can ignore the divine promptings and heavenly messages that come to us through the Word and through the goodness in others, or we can reject them. Unlike evil cravings that force themselves upon us, heavenly desires do not force entry. But if we choose to allow them in, the harvest is great, and the workers are entitled to their wages—the rewards of heavenly peace. This is what happens every time we open the door and admit the Lord of the harvest who enters saying, “Peace to this house.”

The Return of the Seventy

17. And the seventy returned with joy, saying, “Lord, even the demons are obedient to us in Thy name”.

18. And He said to them, “I beheld Satan, as lightning, falling from heaven.

19. Behold, I give to you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing whatever shall hurt you.

20. Nevertheless rejoice not in this, that the spirits are obedient to you, but rather rejoice that your names are written in the heavens.”

21. In that same hour Jesus leapt for joy in Spirit, and said, “I profess Thee, Father, Lord of heaven and earth, because Thou hast hidden these things from the wise and intelligent, and hast revealed them to infants; yes, Father, for so it was [for] good pleasure before Thee.

22. All things are delivered up to Me by My Father; and no one knows who the Son is, except the Father, and who the Father is, except the Son, and [he] to whom the Son intends to reveal [Him].”

23. And turning to the disciples by themselves He said, “Happy [are] the eyes which look upon what you look upon.

24. For I say to you that many prophets and kings willed to see what you look upon, and have not seen [them], and to hear what you hear, and have not heard [them].”

Innermost peace is protection from the evil and falsity that rise up from hell. When we are in this peace, we are secure and at rest, knowing that no evil spirit, and no demon can approach us. In this state of inner peace, we also experience the blessings of heavenly joy. And so, the next episode begins with a description of what the seventy experienced as they returned from their missionary endeavors. As it is written, “The seventy returned with joy,” saying to Jesus, “Lord, even the demons are subject to us in Your name”(10:17).

Jesus assures them that this is indeed the case, saying, “I saw Satan fall like lightning from heaven.” Jesus then adds further assurance: “Behold, I give you the authority to trample on serpents and scorpions and over all the power of the enemy, and nothing shall by any means hurt you”(10:18-19).

These promises must have been received with great joy. Although the messengers had only a literal understanding of these words, thinking that they would have power over their natural enemies and be able to trample on serpents without being injured, Jesus' words also contained a great depth of inner meaning. Jesus' statement that He saw “Satan fall like lightning from heaven,” refers to the conquest of truth over falsity. Every false teaching that was destructive of heavenly truth was cast down from the heaven in human minds. The idea that demons were subject to the seventy “in Jesus' name” means that heavenly qualities such as love, courage, understanding, and generosity would now rule over the demonic attributes of hatred, fear, intolerance, and greed. The assurance that they would “trample on serpents” means that lower desires could now be subjugated to higher loves. In brief, Jesus had come to restore order in the universe, insuring that good would prevail over evil and truth over falsity. ¹⁰

Deeper joy

Jesus is quick to remind them, however, that this kind of power comes from the Lord alone. First of all, Jesus turns to the seventy and tells them that their rejoicing should be placed in proper perspective. “Do not rejoice in this that the spirits are subject to you,” Jesus tells them, “but rather rejoice because your names are written in heaven”(10:20). This is the blessed assurance that will enable them to continue their work regardless of results, and in spite of rejection. No demon will be able to bring them down or discourage them; no false teaching will deter them from following the truth; no selfish craving will divert them from their scared calling. This is a heavenly guarantee that no lasting harm can come to us as long as we faithfully carry out our mission, trusting in Him who sent us, and praying for His support and guidance along the way.

This is a different kind of joy. It is deeper and more lasting than the kind of joy that comes from earthly success. This deeper joy, known as “the joy of the spirit” can only be attained through communion and cooperation with God. It comes in moments of profound gratitude when we praise God for every good thing He has done through us and for us. As it is written, “In that hour Jesus rejoiced in the Spirit, and said, 'I praise You, Father, Lord of heaven and earth'”(10:21). And turning to His disciples, Jesus spoke to them privately, saying, “Blessed are the eyes which see the things you see. For I tell you that many kings and prophets have desired to see what you see, and to hear what you hear, and have not heard it”(10:23-24). ¹¹

Truly, the disciples had seen wonderful things with their physical eyes, and had heard wonderful things with their physical ears. They had seen lepers cleansed, people healed, multitudes fed, demons cast out, and people raised from death to life. But something even deeper was going on as Jesus was patiently opening their understanding: He was enabling them to “see” spiritual truth for themselves and to comprehend the wonders of spiritual reality.

Jesus' method is always gradual and indirect, teaching by example and parable so that those who think themselves “wise and prudent” will not understand, while those who have the innocent faith of a child will see and comprehend. As Jesus puts it as He continues His prayer to the Father, “You have hidden these things from the wise and prudent, and revealed them to the babes”(10:21). ¹²

The Parable of the Good Samaritan

25. And behold, a certain lawyer stood up tempting Him, and saying, “Teacher, what shall I do to inherit eternal life?”

26. And He said to him, “What is written in the Law? How readest thou?”

27. And he answering said, “Thou shalt love the Lord thy God out of thy whole heart, and out of thy whole soul, and out of thy whole strength, and out of thy whole mind, and thy neighbor as thyself.”

28. And He said to him, “Thou hast answered rightly; this do, and thou shalt live.”

29. But he, desiring to justify himself, said to Jesus, “And who is my neighbor?”

30. And Jesus, taking up [his question], said, “A certain man came down from Jerusalem to Jericho, and fell among robbers, who having stripped him and having inflicted blows on [him] went away, leaving [him] [when] he was half dead.

31. And by chance, a certain priest came down by that way, and seeing him, passed by on the other side.

32. And likewise also a Levite, when he was at the place, came and saw, and passed by on the other side.

33. But a certain Samaritan, [as] he journeyed, came upon him, and seeing him, was moved with compassion.

34. And coming near, he bound up his wounds, pouring in oil and wine, and he set him on his own beast of burden, [and] brought him to an inn, and took care of him.

35. And going out on the morrow, he set out two denarii, gave [them] to the host, and said to him, 'Take care of him, and whatever thou spendest more, when I come again, I will repay thee.'

36. Which now of these three thinkest thou was neighbor to him that fell among robbers?”

37. And he said, “He that did mercy with him.” Then Jesus said to him, “Go, and do likewise.”

Jesus taught through parables. It is a divine way of revealing truth to those who are willing and ready to receive (“babes”), while simultaneously concealing the truth from those who would pervert and distort it (“the wise and prudent”). Perhaps the most famous of all parables is the “Parable of the Good Samaritan.” While it is usually taught as a lesson on the importance of loving the neighbor, we will see that much more is involved, especially when we consider it in the context of the continuous spiritual sense of this gospel. ¹³

The backstory to the Parable of the Good Samaritan is found in the previous chapter. In that chapter, Jesus and His disciples had encountered the Samaritans on their way to Jerusalem. This was just before the sending out of the seventy. In that episode it is said that the Samaritans did not receive Jesus “because His face was set for the journey to Jerusalem” (Luke 9:53).

Notice the words, “Because his face was set for the journey to Jerusalem.” This is also translated, “They did not receive Him because He was heading towards Jerusalem.” The implication is that Jesus was headed towards the temple in Jerusalem to worship. At the time, there existed a deep-seated and long-standing hatred between the Samaritans and the Jews. This animosity was based on an ancient dispute about where the temple should be, on Mt. Zion in Jerusalem or on Mt. Gerizim in Samaria. The fact that Jesus was “headed towards Jerusalem” was taken as an insult to the Samaritans. To them it seemed that He believed that the temple in Jerusalem was the proper place to worship, and not on Mt. Gerizim in Samaria.

Also, because the Samaritans interbred with people of other cultures they were considered “half-breeds” (half Jew/half Gentile) and because they worshipped idols, they were considered pagans. There was, therefore, a long history of hatred and contempt between Samaritans and Jews.

This cultural clash, however, was an ideal opportunity for Jesus to teach His disciples a timeless lesson about the need for being inclusive. Even though they were rejected by some in Samaria, the disciples were told that they should not respond with anger or vindictiveness. In the preceding chapter, when James and John wanted to “call down fire from heaven” upon the Samaritans, Jesus forbade them, saying “You know not what manner of spirit you are of” (Luke 9:55).

It is noteworthy that this hostile encounter with the Samaritans is recorded only in the Gospel According to Luke. It does not occur in any other gospel. Similarly, the “Parable of the Good Samaritan” occurs only in Luke. Evidently, there is an important link between these two episodes which occur so closely to each other in this gospel. In order to explore that link more deeply, we need to take a closer look at the Parable of the Good Samaritan.

Who is my neighbor?

The Parable of the Good Samaritan begins when a lawyer approaches Jesus and asks, “Teacher, what shall I do to inherit eternal life?'”(10:25). In those days a person who was considered to be a “lawyer” was an expert in religious law. The lawyer, therefore, was not looking for instruction from Jesus. He was already an expert. Instead, he was testing Jesus, seeking to find fault with Jesus' teachings. In response, Jesus simply turns the question back on the lawyer, asking him, “What is written in the law? And what is your reading of it?”(10:26). Quoting from both Deuteronomy 6:5 and Leviticus 19:18, the lawyer says, “You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, and your neighbor as yourself”(10:27).

This, of course, is exactly the right answer. But Jesus also knows that “right answers” are not enough. So, He says to the lawyer, “You have answered rightly; do this and you will live”(10:28). The lawyer, apparently, is more interested in having a theological debate about scripture than in doing what scripture teaches. In fact, the text tells us that he wanted to “justify himself,” perhaps to make excuses for why his very limited idea of what it means to “love the neighbor” is preferable to Jesus' broader, more universal perspective. So, the lawyer asks Jesus, “Who is my neighbor?”(10:29).

This lawyer, it must be remembered, is “testing” Jesus. In fact, the parable begins with the words, “a certain lawyer stood up and tested Him.” The lawyer was trying to outsmart Jesus; he wanted to show that Jesus' gospel of universal love directly contradicted the Hebrew scriptures. After all, Jesus had recently proclaimed that we should love our enemies, do good to those who hate us, bless those who curse us, and pray for those who injure us (Luke 6:27-28). If these ideas were to become widely known and accepted, it would undermine the literal teachings of the Hebrew scriptures which seemed to be quite clear about how to treat enemies.

For example, David said, “I hate them, O Lord, who hate You. . . . I hate them with perfect hatred. I count them my enemies” (Psalm 139:21-22).

In Amos we read,

“Hate the evil, and love the good” (Amos 5:15).

And in the passage from Leviticus that the lawyer was quoting, the wording closest to the original Hebrew reads,

“You shall not take vengeance or bear a grudge against the sons of your own people. But you should love your neighbor as yourself” (Leviticus 19:18).

So, in the context of strict rabbinical law, the question, “Who is my neighbor?” was clearly defined. The “neighbor” was someone from your own family or tribe, one of “the sons of your own people.” Quite literally, this referred to immediate relatives, or perhaps, if extended a little, it might also include one's religious group.

But the idea that “a neighbor” might also extend beyond one's family or religious circle—even to go so far as to include “outsiders” and “strangers” and “enemies”—was unthinkable. Samaritans were neighbors only by proximity. According to Jewish law, showing kindness to people who worshipped “other gods” was considered blasphemy. And the consequence was not kindness but destruction. As it is written, “He who sacrifices to any god, other than to the Lord alone, shall be utterly destroyed” (Exodus 22:20).

This is the religious background to the lawyer's question. The lawyer knew full well that the rabbinical definition of a neighbor was limited to one's family, tribe, and religion, “one of the sons of your own people.” As was His custom, Jesus does not answer the lawyer's question directly. Instead, He tells him a story about “a certain man who went down from Jerusalem to Jericho, and fell among thieves who stripped him of his clothing, wounded him, and departed, leaving him half dead”(10:30). The wounded man represents all people who have been deprived of spiritual protection. Their understanding of basic goodness has been stripped away from them (“stripped him of his clothing”), and they are therefore vulnerable to the most vicious attacks of hell (“wounded him”). Spiritually, the lawyers and religious leaders of that time had so twisted and perverted the genuine truths of religion that the people were spiritually wounded, brokenhearted, and “half dead.” ¹⁴

As the parable continues, we learn that a priest and a Levite are described as passing by, but neither one stops to help the wounded man. Instead they both “pass by on the other side”(10:32). The priest and the Levite represent all forms of religious leadership in which the importance of doctrine, and the administration of sacraments takes precedence over relieving the pain of the poor and the oppressed. Though both the priest and the Levite “saw” the wounded man, and were therefore aware of his suffering, they did nothing to help him. They were unable and unwilling to show compassion.

We can imagine that the lawyer is growing somewhat defensive as he listens to the story. After all, it is his job to support the work of the priests and the Levites, and to help them interpret the temple laws. Priests and Levites are busy people, with important jobs, and critical responsibilities. Moreover, stopping to touch the wounded man who might even be dead would make them ritually impure, unable to perform their temple duties. Therefore, according to religious law, stopping to help would be strictly forbidden.

But the story does not stop here. Jesus continues: “However, a certain Samaritan, as he journeyed, came where he was. And when he saw him, he was moved with compassion, and went to him and bandaged his wounds, pouring on oil and wine; and he set him on his own animal, brought him to an inn and took care of him”(10:33-34). If the lawyer had already begun to grow defensive, the mention of a despised Samaritan—especially depicting him as being morally superior to a priest or Levite—surely would have vexed him.

The parable continues to extol the exemplary morality of the Samaritan who continues to care for the wounded man: “On the next day, when he departed, he took out two denarii, gave them to the innkeeper, and said to him, 'Take care of him; and whatever more you spend, when I come again, I will repay you'”(10:35).

The words “when I come again” have an unmistakably apocalyptic ring to them—announcing the end of times when Jesus will “come again” to reward the just. The Samaritan, then, represents the Lord Himself, coming again, pouring on the oil of love and the wine of truth. And as He does so, He says to all who have truly loved their neighbor as themselves, “I will repay you.” ¹⁵

As the lesson draws to a close, Jesus returns to the lawyer's original question, “Who is my neighbor?” The parable itself contains the answer, but Jesus wants the lawyer to discover it for himself. Therefore, Jesus says to him, “So, which of the three do you think was neighbor to him who fell among the thieves?”(10:36).

If the lawyer thought that he was going to trap Jesus in a scriptural technicality about defining “the neighbor,” he was wrong. Jesus, in fact, uses this as an opportunity to teach a lesson about universal moral law—a law so engraved on the human heart that it transcends, race, nation, and religion. It is the law of mercy, of human brotherhood, and of compassion for all who suffer—especially those who are in emotional and spiritual pain. As Jesus said in His first public address, “I have come to heal the brokenhearted” (Luke 4:18).

In His wonderful restating of the question, Jesus demonstrates that our real concern should not be about defining who our neighbor is, but rather about being a neighbor. In the parable that Jesus tells, the true neighbor turns out to be the compassionate Samaritan. Although this Samaritan did not fit the strict definition of a neighbor, that is “the son of one's own people,” he was the one who was neighbor to the man who fell among thieves. He was the neighbor because he was the one who showed mercy.

While the Samaritans may have—as a group—despised the Jews, there were some among them who could rise above racial and religious prejudice. These are the people in every community, in every nation, and in every religion who encourage and support what is good in others, pouring on the oil of love and the wine of truth. These are the ones who show mercy, regardless of faith differences. These are the Good Samaritans. ¹⁶

“So, which of the three do you think was neighbor to him who fell among thieves,” asks Jesus. And the lawyer is left with but one reply. Unable to mention the hated name, “Samaritan,” all the lawyer can say is, “He who showed mercy on him”(10:37). But that is enough. Jesus is now ready to give him the final message of the parable, which is also the conclusion of this episode, “Go and do likewise”(10:37).

A practical application

The Parable of the Good Samaritan is a classic example of what it means to live the life of religion, not just to study it or talk about it. It is an ancient story with a timeless message. It would not help us, however, to keep our focus on the historical facts, especially if doing so encouraged feelings of contempt for misguided religious leaders. Instead, it is more important to look deeper, observing the scribes and Pharisees within ourselves. These are the false thoughts and evil tendencies that rise up from hell, beckoning us to despise others who do not worship as we worship, think as we think, or do as we do. The truth is that everyone, in one way or another, is on their own journey from Jerusalem to Jericho, and everyone gets wounded along the way. This is the universal journey that we all are called to make. It is the difficult journey from higher understanding (Jerusalem) to the fruitful plains of Jericho where truth is put to use. Learning the truth is one thing, but putting it into our lives and “bearing fruit” is much more difficult. It's good to know that there are “Good Samaritans” everywhere who are willing to help us get back up on our feet, people who will support and encourage the good in us, so that we might continue our journey to Jericho. ¹⁷

First Things First

38. And 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.

39. And she had a sister called Mary, who also sat at the feet of Jesus, and heard His Word.

40. But Martha was concerned about much ministering, and standing by said, Lord, dost Thou not care that my sister has left me to minister alone? Tell her, therefore, that she should help me.

41. And Jesus answering said to her, Martha, Martha, thou art anxious and fretful about many things;

42. But one thing is needful, and Mary has chosen that good part which shall not be taken away from her.

At the end of the previous episode, Jesus gave the lawyer a specific command. It could not have been more simple or more direct. Just four words: “Go and do likewise.” The literal sense of this story teaches natural charity. It's about our basic, fundamental concern for others. We are to love our neighbor as ourselves. The Good Samaritan showed compassion. And we are to “Go and do likewise.” It is the perfect answer to the lawyer's question, “Who is my neighbor?”

Each of us is called to be neighbor to others when they fall among spiritual thieves who attempt to rob them of their faith. Each of us is called to support and encourage what is good in others. This is one of the central messages in the Parable of the Good Samaritan.

But we would make a serious mistake if we overlooked the lawyer's first question: “Teacher,” he said, “what shall I do to inherit eternal life?” The answer was twofold. The second part was to love your neighbor as yourself. This important teaching was beautifully illustrated in the parable which followed. But the first part—the more significant part of the answer—should not be forgotten: “You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind.”

It is always possible to overemphasize either part of this two-fold command. Too much attention to prayer, devotion, and religious ceremony to the exclusion of meeting the fundamental needs of our neighbors makes a mockery of religion. The priest and the Levite who “walked by on the other side” represent this kind of over-emphasis on what people believe is “loving the Lord.” In actuality, when worship of God does not lead to loving the neighbor, it is not worship at all. ¹⁸

On the other hand, we can also err on the side of too much service. When our charitable actions are disconnected with our love for God and our total dependence on Him, we get worn out. As a result, we can become anxious, nervous, and worried about many things. We can get cranky and irritable. We become the wounded man on the side of the road, half-dead with exertion. Therefore, in keeping with these perfectly ordered episodes, the next story focuses our attention on sitting at God's feet, stilling the mind, and listening to His word—a pre-requisite for loving the neighbor.

Sitting at Jesus' feet

The story begins as Jesus and His disciples enter a village. “And a certain woman named Martha welcomed Him into her house. And she had a sister called Mary, who also sat at Jesus' feet and heard His word”(10:38-39).

The two sisters represent the two aspects of every human being. Mary represents the part of us that hungers to hear God's word, the part that simply wants to sit by His feet, absorb His wisdom, and be led by Him. But Martha represents a different part of us. She is the part that is busy serving, trying to be helpful, gracious, and accommodating. It's the part of us that cares about others and wants to make them happy, but is often so pre-occupied with service that it forgets to rest in God. In other words, “Martha was distracted with much serving”(10:40).

Like many of us, Martha finds herself so consumed by her duties that she can no longer cope. She feels overwhelmed by all she has to do, and she resents the fact that Mary is not helping. So, she approaches Jesus and says, “Lord, do you not care that my sister has left me to serve alone? Therefore, tell her to help me”(10:40).

Martha's situation reminds us that we need to be careful about our priorities and commitments. While we are indeed here to serve others, and while we can find our greatest joy in unselfish service, we should also take time to rest in the Lord, sitting at His feet and listening to His Word. If we neglect this essential part, we will end up feeling burnt-out and burnt-up. As we have seen throughout this gospel, taking time to develop our faith, including reading the Word and pausing to pray, is absolutely essential before attempting to do anything that is good. Service that is not filled with God's love is empty. The internal must precede and infill the external. ¹⁹

Ever merciful, and filled with understanding, Jesus speaks gently to Martha, saying, “Martha, Martha, you are worried and troubled about many things. But one thing is needed, and Mary has chosen that good part, which will not be taken away from her”(10:42).

The trouble with Martha is that she neglected the essential thing—the “one thing that is needed.” Martha, then, represents the part of us that may be frantically trying to do good, but has not stopped to rest in God so that God can work though us. Whenever we become overly concerned with domestic issues and business matters, forgetting to take time for God, we miss out on “the good part.” ²⁰

In our eagerness to do the right thing, we may neglect the essential, which is to approach God, sit at His feet, and prayerfully reflect on His Word. It is often in the silence, when we have stopped the mental chatter about domestic and business concerns, when God speaks most clearly to us, giving strength and direction. Without that essential guidance, we may find ourselves busy doing many things, volunteering for many activities, and serving in various ways—to the point of exhaustion. Without God in our lives, and the gentle inspiration of His Word, the decisions that we make in those various capacities may not be wise, or truly loving.

It is, in the end, Mary who has chosen the good part. When our choices in life are based on our understanding of the Word, God can work with us, and through us, directing us, and inspiring us in everything we do. Kindled by His love, we will not burn out; enlightened by His wisdom, we will not walk in darkness.

Whenever this happens, and wherever this happens, the good that we do will be truly good because it will come from first going to the Lord. It will be the Lord's goodness working through us. That's why Mary has the good part. ²¹

Footnotes:

175. I will give him power over the nations, signifies over the evils within him, which will then be scattered by the Lord. This is evident from the signification of "nations," as being evils (of which presently); and from the signification of "giving power over them," as being that these (the evils) will then be dispersed by the Lord. "To have power," in reference to "over the nations," means to scatter in reference to evils; thus there is an adaptation of words to their subjects. It is said that evils will be scattered by the Lord, for the Lord scatters evils by means of truths. He first discovers them to man by means of truths, and when man acknowledges the evils, the Lord scatters them. (That the Lord alone does this, see The Doctrine of the New Jerusalem 200.) "Nations and peoples" are often mentioned in the Word, and those who know nothing of the spiritual or internal sense of the Word, believe that peoples and nations are to be understood. But "peoples" mean those who are in truths, or in the contrary sense those who are in falsities, and "nations" those who are in goods, or in the contrary sense, those who are in evils. And as such are meant by "peoples" and by "nations," so abstractly from persons "peoples" mean truths or falsities, and "nations" goods and evils; for the true spiritual sense is abstracted from persons, spaces, times, and like things, that are proper to nature.

[2] With these the natural sense of the Word, which is the sense of its letter, is at one; and the sense that is at one with these serves as a basis to the sense that is apart from them. For all things that are in nature are ultimates of Divine order, and the Divine does not rest in the middle, but flows down even to its ultimates, and there subsists. From this it is that the Word in the letter is such as it is, and unless it were such it would not serve as a basis for the wisdom of angels who are spiritual. It can be seen from this how mistaken those are who despise the Word on account of its style. "Nations" signify those who are in good, and in the abstract, goods, because men who lived in ancient times were divided into nations, families, and houses; and they then loved each other mutually; and the father of a nation loved the whole nation which was from him; thus the good of love reigned among them. For this reason "nations" signified goods. But when men came into the opposite state, which took place in the following ages when empires were established, then "nations" signified evils. (See further on this subject in the small work on The Earths in the Universe 49, 90, 173, 174.)

[3] That "nations" in the Word signify either goods or evils, and "people" either truths or falsities, can be seen from the following passages. In Isaiah:

Nations shall walk to Thy light, and kings to the brightness of Thy rising. Then shalt Thou see and flow together, and Thine heart shall be enlarged, because the multitude of the sea is converted unto Thee, the army of the nations come unto Thee; Thy gates shall be opened continually, they shall not be shut by day and by night, that men may bring unto Thee the army of the nations, and their kings shall be brought; for the nation or kingdom that will not serve Thee shall perish; and the nations by wasting shall be wasted. Thou shalt suck the milk of nations, even the breasts of kings shalt Thou suck. The little one shall become a thousand, and the few a numerous nation (Isaiah 60:3, 5, 11-12, 16, 22).

Here the Lord is treated of; and by "nations" all who are in the good of love to Him are meant, and by "kings" all who are in the truths of faith in Him. From this it is manifest who are meant by the "nations" that "shall walk to Thy light;" and by "the army of the nations that shall be brought;" also, who are meant by "the kings" that "shall walk to the brightness of Thy rising;" and by "the kings of the nations" that "shall be brought;" also, what is meant by "Thou shalt suck the milk of nations and the breasts of kings" ("milk" is the delight of the good of love, likewise "breasts," for milk is from them). The multiplication of truth and the fructification of good are described by the "little one shall become a thousand, and the few a numerous nation." But by "the nations that shall be wasted" are meant all that are in evils, and also the evils themselves.

[4] In the same:

Behold I will lift up My hand towards the nations, and set up Mine ensign towards the peoples, that they may bring thy sons in the bosom, and carry thy daughters upon the shoulder; and kings shall be thy nourishers and the chief women thy sucklers; with the face to the earth shall they bow down to thee (Isaiah 49:22, 23).

Here also the Lord is treated of, and those who shall worship and adore Him. To "lift up His hand towards the nations, and His ensign towards the peoples, " ¹ is to join to Himself all who are in the goods of love and in truths therefrom; of these it is said that "they shall bring thy sons in the bosom, and carry thy daughters upon the shoulder;" "sons" are the affections of truth, and "daughters" the affections of good (See above, n. 166). And of these it is said that their "kings shall be thy nourishers, and the chief women thy sucklers." "Kings" are truths themselves, "chief women" are the goods thereof; and as man is regenerated by both of these, and also nourished, it is said that they shall be "nourishers" and "sucklers." (That man is regenerated by means of truths and a life according to them, see in The Doctrine of the New Jerusalem 23, 24, 27, 186.) This is the internal sense of these words; without that sense who could understand them?

[5] In the same:

Jehovah said, Behold I spread out upon Jerusalem peace as a river, and as a torrent the glory of the nations, that ye may suck. He will come to gather all nations and tongues, that they may come and see My glory. They shall declare My glory among the nations; then shall they bring your brethren out of all nations, as a gift to Jehovah, upon horses and upon the chariot, to the mountain of My holiness (Isaiah 66:12, 18-20).

Here "Jerusalem" is the Lord's church in the heavens and on the earth; it is said the church in the heavens, for the church is there also (See in the work on Heaven and Hell 221-227). By "nations and tongues" all who are in the goods of love and in truths therefrom are meant. It is said that "they shall bring out of all nations a gift to Jehovah, upon horses and upon the chariot;" "a gift to Jehovah" is worship from the good of love; "horses and chariots" are intellectuals and doctrinals, for these are the source and foundation of worship. (That this is what "horses and chariots" signify, see The White Horse 1-5.)

[6] In the same:

It shall be in that day that a Root of Jesse, which shall stand for a sign of the people, the nations shall seek (Isaiah 11:10). "The root of Jesse" is the Lord; "to stand for a sign of the people" means that it may be seen by those who are in truths; "the nations which shall seek," are those who are in the good of love. It is believed that "nations" here mean the nations that are to approach and acknowledge the Lord, from which is to be the church that is called the church of the Gentiles; but these are not meant by "nation" but all who are in love to the Lord and faith in Him, whether within the church or out of it (See in the work on Heaven and Hell 308, 318-328).

[7] In the same:

A strong people shall honor Thee, the city of the powerful nations shall fear thee (Isaiah 25:3).

In the same:

Open ye the gates, that the righteous nation may enter in. Thou hast increased the nation, O Jehovah, Thou hast increased the nation, Thou art glorified (Isaiah 26:2, 15).

In the same:

Come near, ye nations, to hear; and hearken, ye peoples (Isaiah 34:1).

In the same:

I, Jehovah, have called thee in righteousness, for a covenant to the people, for a light of the nations (Isaiah 42:6).

In Jeremiah:

The nations shall bless themselves in Him, and in Him shall they glory (Jeremiah 4:2).

In the same:

Who will not fear Thee, O king of nations? and in all their kingdom there is none like unto Thee (Jeremiah 10:7).

In Daniel:

I was seeing in the night visions, and behold with the clouds of heaven One like the Son of man. And there was given Him dominion, and glory, and a kingdom; and all peoples, nations, and tongues shall worship Him (Daniel 7:13, 14).

In David:

The peoples shall give thanks unto Thee, O God; all the peoples shall give thanks unto Thee. Let the nations be glad and sing for joy; for Thou shalt judge the peoples with equity, and shalt lead the nations upon the earth (Psalms 67:3, 4).

In the same:

That I may see the good of Thy chosen, and be glad in the joy of Thy nations (Psalms 106:5).

In Revelation:

The glory and honor of the nations shall be brought into the New Jerusalem (Revelation 21:26).

In Isaiah:

Ye shall be called priests of Jehovah; ministers of your ² God, it shall be said to you. Ye shall eat the wealth of the nations, and in their glory shall ye glory (Isaiah 61:6).

In the Lamentations:

The breath of our nostrils, the Anointed of Jehovah, was taken in their pits; of whom we had said, In His shadow we shall live among the nations (Lamentations 4:20).

In these passages, by "nations" all who are in love to the Lord, whether within the church where the Word is or outside it, are meant.

[8] That by "nations" in a contrary sense those who are in evils are meant, and in the abstract, evils themselves, can be seen from the following passages. In Jeremiah:

I will bring a nation upon you from far, it is a mighty nation; it is a nation of an age, a nation whose tongue thou shalt not know. It shall eat up thy harvest and thy bread; it shall eat up thy sons and thy daughters; it shall eat up thy vine and thy fig-tree; it shall impoverish the cities with the sword (Jeremiah 5:15, 17).

The vastation of the church is here treated of; and by "nation" is meant the evil that will consummate it; it is therefore said, that "it shall eat up the harvest and the bread," "the sons and daughters," "the vine and the fig-tree," and "shall impoverish the cities with the sword;" by which all the goods of love and the truths of faith are signified; by "harvest" a state of the reception of truth from good (See Arcana Coelestia 9295); by "bread" the good of love (See in The Doctrine of the New Jerusalem 218); by "sons and daughters" the affections of truth and good (See above, n. 166); by "vine" the internal church, thus the internal things of the church (See Arcana Coelestia 1069, 5113, 6376, 9277); by "fig-tree" the external church, thus the external things of the church (Arcana Coelestia 5113); by "cities" doctrines (Arcana Coelestia 402, 2449, 2712, 2943, 3216, 4492, 4493); by "sword" falsity destroying (See above, n. 73, 131). From this it can be seen that by "nations" is signified the evil that destroys all these.

[9] In the same:

Behold I lay stumbling-blocks before this people, that they may stumble upon them, the fathers and the sons together. Behold, a people cometh from the land of the north, and a great nation from the sides of the earth. They have no compassion, their voice roareth like the sea, and they ride upon horses (Jeremiah 6:21-23).

Here also "nation" means evil, and "peoples" falsities, "the stumbling-blocks upon which the fathers and the sons stumble" are the perversions of good and truth ("fathers" are goods, and "sons" truths therefrom). It is said, "a people from the land of the north, and a nation from the sides of the earth," for the "north" signifies falsity from evil, and "the sides of the earth" signify what is outside of the church, thus evils remote from the goods of the church. "To roar like the sea, and to ride upon horses," is to persuade by fallacies of the senses, and by reasonings therefrom.

[10] In Ezekiel:

The land is full of the judgment of bloods, and the city is full of violence, wherefore I will bring the worst of the nations, that they may occupy their houses; the king shall mourn, and the prince shall be clothed with stupor (Ezekiel 7:23-24, 27).

The "land" is the church; "full of the judgment of bloods" is to be in falsities that destroy goods; "city" is doctrine; "full of violence" is to use force against the good of charity; "the worst of the nations" are direful falsities from evil; "to occupy their houses" is to possess their minds; "the king who shall mourn" is the truth of the church; "the prince who shall be clothed with stupor," is subservient truth. (That the "land" is the church, see Arcana Coelestia 662, 1066, 1068, 1262, 1413, 1607, 2928, 3355, 4447, 4535, 5577, 8011, 9325, 9643; that "bloods" are falsities destroying good, n. 374, 1005, 4735, 5476, 9127; that "city" is doctrine, n. 2268, 2449, 2451, 2712, 2943, 3216, 4492, 4493; that "violence" is using force against the good of charity, n. 6353; that "houses" are the things of man that belong to his mind, n. 710, 2231, 2233, 2559, 3128, 3538, 4973, 5023, 6690, 7353, 7848, 7910, 7929, 9150; that "the king who shall mourn" is the truth of the church, see above n. 31.)

[11] In David:

Jehovah bringeth the counsel of the nations to naught, He overthroweth the thoughts of the peoples (Psalms 33:10).

"Nations" mean those who are in evils, and "peoples" those who are in falsities; and because both are signified, it is said that "Jehovah bringeth the counsel of the nations to naught, and overthroweth the thoughts of the peoples," which are two expressions, as it were, of one thing, yet they are distinct in the internal sense, in which "nations" signify one thing, and "peoples" another.

[12] In Luke:

Then they shall fall by the edge of the sword, and shall be led captive among all nations, and at length Jerusalem shall be trodden down by the nations, until the time of the nations be fulfilled. Then there shall be signs in sun, moon, and stars, and upon the earth anguish of nations, the sea and the waves roaring (Luke 21:24-25).

The consummation of the age is here treated of, which is the last time of the church, when there is no longer any faith because there is no charity, or no truth because there is no good. This is here described by correspondences: "to fall by the edge of the sword" is to be destroyed by falsities; "to be led captive among all nations" is to be possessed by evils of every kind; "Jerusalem, which shall be trodden down," is the church; the "sun" is love to the Lord; the "moon" faith in Him; the "stars" the knowledges of good and truth; the "signs" in them mean that these are to perish; "the sea and the waves that shall roar" are fallacies and reasonings therefrom.

[13] In Matthew:

Nation shall rise up against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes, in divers places. And they shall deliver you unto affliction, and ye shall be hated of all the nations for My name's sake (Matthew 24:7, 9; Luke 21:10, 11).

These things also were said by the Lord respecting the last time of the church; and by "nation shall rise up against nation, and kingdom against kingdom" is signified that there will be conflicts of evils and falsities among themselves; by "famines and pestilences" are signified the failure and wasting of truths; by "earthquakes" the perversion of the church; by "being hated of all nations" is signified to be hated by all who are in evil; "the name of the Lord," for the sake of which they shall be hated, signifies all things of love and faith whereby the Lord is worshiped (See above, n. 102, 135).

[14] In Ezekiel:

Behold Asshur a cedar in Lebanon. He has become high, and his branches have been multiplied. In his branches have all the fowl of the heavens built their nests, and under his branches all the beasts of the field have brought forth, and in his shade have dwelt all great nations. But his heart is lifted up in his height; therefore I will give him into the hand of the strong one of the nations, strangers shall cut him off, the violent of the nations, and they shall cast him down; whence all peoples of the earth have gone down from his shadow, and have abandoned him (Ezekiel 31:3, 5, 6, 10-12).

These things no one can understand unless he has a knowledge of the spiritual or internal sense of the Word. He will believe them to be mere comparisons, in which there is no spiritual signification; when yet all the particulars therein signify things of heaven and the church; therefore they shall be explained briefly. "Asshur" is the rational of the man of the church which is illustrated; this is called "a cedar in Lebanon," because a "cedar" has the same signification as "Asshur," specifically truth from good in the rational; and "Lebanon" is the mind where the rational resides, because there were cedars in Lebanon.

By "his branches that were multiplied" are meant truths therefrom; "the fowl of the heavens that built their nests in his branches" are the affections of truth; and "the beasts of the field that brought forth under his branches" are the affections of good; the "great nations that dwelt in his shade" are the goods of love; "his heart lifted up in his height" is the love of self; "to be given into the hands of the strong one of the nations," and "to be cast down by the violent of the nations," means that evils from that love will destroy goods and truths; "the peoples of the earth that went down from his shadow and abandoned him" are all truths of the church. From this it is manifest that "nations" signify goods, and in the contrary sense evils; by "the nations that dwelt in his shade," goods; and by "the nations that cut him off, and cast him down," evils. (See, moreover, what is said and shown about nations and their signification in Arcana Coelestia, namely, that by "nations" in the Word are meant those who are in good, and consequently goods themselves, n. 1059, 1159, 1258, 1260, 1416, 1849, 6005; "the assembly of the nations," truths and goods, n. 4574, 7830; "the holy nation," the spiritual kingdom, n. 9255, 9256; when it is said "nation and people," by "nation" those who are in celestial good are meant, and by "people" those who are in spiritual good, n. 10288. That by "nations," especially the nations of the land of Canaan, evils and falsities of every kind are meant, n. 1059, 1205, 1868, 6306, 8054, 8317, 9320, 9327).

Footnotes: