✝
← Bible
ARCBLIVREKJVVBL

Lucas 10

BLIVRE · Chapter 10/24

1E depois disso, o Senhor ordenou ainda outros setenta, e os mandou de dois em dois adiante de sua face, para toda cidade e lugar aonde ele havia de vir.

2E lhes dizia: “A colheita verdadeiramente é grande, mas os trabalhadores são poucos; portanto rogai ao Senhor da colheita para que ele envie trabalhadores para a sua colheita.

3Ide; eis que eu vos mando como cordeiros no meio dos lobos.

4Não leveis bolsa, nem sacola, nem sandálias; e a ninguém saudeis pelo caminho.

5E em qualquer casa que entrardes, dizei primeiro: Paz [seja] nesta casa.

6E se ali houver algum filho da paz, a vossa paz repousará sobre ele; e se não, ela voltará para vós mesmos.

7E ficai na mesma casa, comendo e bebendo do que eles vos derem; pois o trabalhador é digno do seu salário. Não vos mudeis de casa em casa.

8E em qualquer cidade que entrardes, e vos receberem, comei do que puserem diante de vós.

9E curai os enfermos que nela houver, e dizei-lhes: Chegado é para vós o reino de Deus.

10Mas em qualquer cidade em que entrardes e não vos receberem, saí pelas ruas, e dizei:

11Até o pó da vossa cidade que ficou em nós, sacudimos sobre vós; porém disto sabeis, que o reino de Deus é chegado até vós.

12E eu vos digo, que mais tolerável será naquele dia para Sodoma, do que para aquela cidade.

13Ai de ti, Corazim! Ai de ti, Betsaida! Porque se em Tiro e em Sidom tivessem sido feitas as maravilhas que foram feitas entre vós, há muito tempo que teriam se arrependido em saco e em cinza.

14Portanto, para Tiro e Sidom será mais tolerável no juízo, do que para vós.

15E tu, Cafarnaum, que [pensas ] estar elevada ao céu, até o Xeol serás derrubada!

16Quem vos ouve, ouve a mim; e quem vos rejeita, rejeita a mim; e quem me rejeita, rejeita aquele que me enviou.

17E os setenta voltaram com alegria, dizendo: Senhor, até os demônios se sujeitam a nós por teu nome.

18E disse-lhes: Eu vi a Satanás, que caía do céu como um raio.

19Eis que vos dou poder para pisar sobre serpentes e escorpiões, e sobre toda a força do inimigo, e nada vos fará dano nenhum.

20Mas não vos alegreis de que os espíritos se sujeitem a vós; em vez disso, alegrai-vos por vossos nomes estarem escritos nos céus.

21Naquela hora Jesus se alegrou em espírito, e disse: Graças te dou, o Pai, Senhor do céu e da terra; porque tu escondeste estas coisas aos sábios e instruídos, e as revelaste às crianças. Sim, Pai, porque assim lhe agradou diante de ti.

22Todas as coisas me foram entregues pelo meu Pai; e ninguém sabe quem é o Filho, a não ser o Pai; nem quem é o Pai, a não ser o Filho, e a quem o Filho o quiser revelar.

23E virando-se para seus discípulos, disse [-lhes] à parte: Bem-aventurados os olhos que veem o que vós vedes.

24Porque vos digo, que muitos profetas e reis desejaram ver o que vós vedes, e não o viram; o ouvir o que vós ouvis, e não o ouviram.

25E eis que um certo estudioso da Lei se levantou, tentando-o, e dizendo: Mestre, o que devo fazer para ter para herdar a vida eterna?

26E ele lhe disse: O que está escrito na Lei? Como tu [a] lês?

27E respondendo ele, disse: Amarás ao Senhor teu Deus de todo teu coração, e de toda tua alma, e de todas tuas forças, e de todo teu entendimento; e [amarás] a teu próximo como a ti mesmo.

28E disse-lhe: Respondeste bem; faze isso, e viverás.

29Mas ele, querendo se justificar, disse a Jesus: E quem é o meu próximo?

30E respondendo Jesus, disse: Um homem descia de Jerusalém a Jericó, e foi atacado por assaltantes, que também tiraram suas roupas, espancaram-no, e se foram, deixando-o meio morto.

31E por acaso descia um certo sacerdote pelo mesmo caminho, e vendo-o, passou longe [dele] .

32E semelhantemente também um levita, chegando junto a aquele lugar, veio, e vendo-o, passou longe [dele]

33Porém um certo samaritano, que ia pelo caminho, veio junto a ele, e vendo-o, teve compaixão [dele] .

34E chegando-se, amarrou-lhe [um curativo] nas feridas, pondo-lhe nelas azeite e vinho; e pondo-o sobre o animal que o transportava, levou-o para uma hospedaria, e cuidou dele.

35E partindo-se no outro dia, tirou dois dinheiros, e os deu para o hospedeiro; e disse-lhe: Cuide dele; e tudo o que gastares a mais, eu te pagarei quando voltar.

36Quem, pois, destes três te parece que foi o próximo daquele que foi atacado por assaltantes?

37Ele disse: Aquele que agiu tendo misericórdia com ele.Então Jesus lhe disse: Vai, e faze da mesma maneira.

38E aconteceu que eles, enquanto eles caminhavam, ele entrou em uma aldeia; e uma certa mulher, de nome Marta, o recebeu em sua casa.

39E esta tinha uma irmã, chamada Maria, a qual, sentando-se também aos pés de Jesus, ouvia sua palavra.

40Marta, porém, ficava muito ocupada com muitos serviços; e ela, vindo, disse: Senhor, não te importas que minha irmã me deixe sozinha para servir? Dize a ela, pois, que me ajude.

41E respondendo Jesus, disse-lhe: Marta, Marta, [tu és] preocupada com muitas coisas, e perturbada por elas;

42Mas [somente] uma coisa é necessária. E Maria escolheu a parte boa, a qual não lhe será tirada.

📖 Chapter study

Summary

Jesus sends out seventy disciples on a mission, and they return rejoicing over the results. He tells the parable of the good Samaritan in response to the question 'who is my neighbor?' and visits the home of Martha and Mary, praising Mary's choice to listen to him.

Explanation

The sending out of the seventy (a number that, in some Jewish traditions, symbolically represented the nations of the world) extends the reach of the mission beyond the twelve apostles. The parable of the good Samaritan surprises the Jewish audience by making the hero someone from a despised group, teaching that love for one's neighbor knows no ethnic or religious boundaries. The scene with Martha and Mary does not devalue practical service, but highlights that listening to Jesus is a priority that must not be lost in the rush of activity. Today's practical application is to ask who we actually act as a neighbor to, rather than simply who we consider worthy of help.

Fun facts

  • Priests and Levites avoided touching bodies that might be dead so as not to become ritually unclean (Leviticus 21), which helps explain — though it does not excuse — why they passed by on the other side in the parable.
  • The road between Jerusalem and Jericho, the setting of the parable, was known at the time as dangerous and full of robbers, due to its isolated terrain and steep descents.

Verse-by-verse explanation

  1. Lucas 10:1The number seventy recalls both the seventy elders who helped Moses lead the people and the traditional list of the world’s nations in Genesis — scholars disagree on which reference Luke had in mind. Sending them out two by two also followed a practical custom: two witnesses were needed for testimony to count as valid.
  2. Lucas 10:2The image of the plentiful harvest with few workers is a farming metaphor for the need for more people to spread the message — that is why Jesus tells them to ask the “Lord of the harvest” Himself to send out more laborers.
  3. Lucas 10:3Comparing the disciples to lambs among wolves is a direct warning about the real vulnerability they will face, with no ordinary means of defending themselves.
  4. Lucas 10:4Traveling without provisions repeats the instruction given earlier to the twelve. Not greeting anyone along the road calls for urgency: greetings of that time could involve long conversations and exchanges of news, a luxury the mission had no time for.
  5. Lucas 10:5“Peace be to this house” was the traditional Jewish greeting (shalom), but here it functions as something more than formality, as the next verse explains.
  6. Lucas 10:6The peace declared works almost like something tangible: if a “son of peace” is there, it will rest on him; if not, it returns to the one who offered it — it is not just a wish, it is treated as a real blessing.
  7. Lucas 10:7Staying in the same house, eating whatever is offered, because “the labourer is worthy of his hire,” makes clear that accepting hospitality is not charity: it is legitimate support for the work of the mission.
  8. Lucas 10:8Eating whatever is offered in each town also suggests a looser approach to specific dietary rules during this itinerant mission.
  9. Lucas 10:9Healing the sick and announcing that the kingdom of God has come shows the message and the miracle going hand in hand — the healing is concrete proof of the announcement.
  10. Lucas 10:10If a town does not receive the messengers, the instruction changes: go out into its streets and publicly declare the rejection, instead of pressing the matter.
  11. Lucas 10:11Shaking off even the dust that clung to their feet was a gesture of symbolic repudiation against the place — but even so, the message that the kingdom has come still stands, whether it is accepted or not.
  12. Lucas 10:12Comparing the town that rejects the disciples to Sodom, the ultimate symbol of wickedness in the Old Testament, is a way of saying that refusing Jesus’s message will weigh even more heavily in judgment than the sins of Sodom itself.
  13. Lucas 10:13Chorazin and Bethsaida received many miracles and still did not change — Jesus says that pagan cities like Tyre and Sidon, known for idolatry, would have repented long ago had they seen the same.
  14. Lucas 10:14That is why judgment will be more bearable for Tyre and Sidon than for these towns: the more revelation someone receives, the greater the responsibility.
  15. Lucas 10:15The irony lands on Capernaum, Jesus’s base of operations and the setting for so many miracles: instead of being exalted, it will be brought down precisely for not living up to what it saw.
  16. Lucas 10:16This statement establishes a chain of authority: rejecting the disciples is rejecting Jesus, and rejecting Jesus is rejecting the very God who sent Him.
  17. Lucas 10:17The seventy return with joy, reporting that even the demons submitted to them in Jesus’s name — the mission described at the start of the chapter succeeds.
  18. Lucas 10:18Jesus’s reply, about seeing Satan fall from heaven like lightning, is understood as a vision of spiritual defeat tied to the success of the seventy’s mission — their small victories reflect something greater happening.
  19. Lucas 10:19The promise of power over serpents, scorpions, and all the enemy’s strength is figurative language for complete protection and authority during the mission, not a literal instruction about handling dangerous animals.
  20. Lucas 10:20Jesus redirects their joy: it should not come from power over spirits but from having their names written in heaven — a deeper, more lasting source of joy than any ministry success.
  21. Lucas 10:21Jesus thanks the Father for hiding these things from the wise and revealing them to little children — a paradoxical praise of simplicity and humble receptiveness, valued above intellectual sophistication.
  22. Lucas 10:22This statement about the mutual, exclusive knowledge between Father and Son sounds similar to the language of John’s Gospel, unusual among the synoptic Gospels — one of the highest points of Jesus’s self-revelation in Luke.
  23. Lucas 10:23Turning to the disciples privately, Jesus declares their eyes blessed for seeing what they are seeing — an intimate affirmation of the privilege of witnessing those events.
  24. Lucas 10:24Jesus recalls that many prophets and kings of the Old Testament longed to see and hear what the disciples are experiencing, without ever getting the chance — reinforcing just how unique that moment was in history.
  25. Lucas 10:25A lawyer stands up “tempting” Jesus, that is, testing Him with the question about eternal life — it is not a sincere search but a challenge, which already sets the stage for the parable that follows.
  26. Lucas 10:26Jesus turns the question back on the lawyer himself, asking him to answer based on Scripture — a common rabbinic teaching technique of the time.
  27. Lucas 10:27The answer joins two commandments from different books, Deuteronomy 6 and Leviticus 19, loving God and loving one’s neighbor — a combination already recognized as a summary of the law in Jewish circles of that time.
  28. Lucas 10:28Jesus confirms that the answer is right, but shifts the challenge from correct knowledge to practice: “this do, and thou shalt live.”
  29. Lucas 10:29The lawyer asks, “And who is my neighbour?” wanting to justify himself — the text makes clear his motive is to limit his own obligation, not to understand the command better.
  30. Lucas 10:30The road from Jerusalem to Jericho wound down through desert terrain full of bends and caves, known at the time as a dangerous route, in fact frequently robbed. Those hearing the parable were not picturing an abstract scene: it was a real road with a real reputation for danger.
  31. Lucas 10:31The priest passes far from the wounded man, possibly to avoid the ritual impurity of touching a body that appeared dead, which would have kept him from carrying out his duties at the temple.
  32. Lucas 10:32Touching a corpse, or even getting too close to someone who appeared dead, left a priest unclean and unable to serve at the temple for a time. This may explain, without excusing it, why the two men preferred to keep their distance from a fallen man who looked half dead — but Jesus tells the story precisely to expose this misplaced priority.
  33. Lucas 10:33The shock of the parable lies in making the hero a Samaritan of all people, a member of a group despised by Jews over ancient religious differences — and he is the one who feels true compassion.
  34. Lucas 10:34Oil and wine were common remedies of the time for treating wounds. The Samaritan gives up his own riding animal and personally cares for the man, a direct and costly involvement, not a gesture from a distance.
  35. Lucas 10:35Two denarii amounted to about two days’ common wages, enough to cover a good stretch of lodging at an inn in that region. The Samaritan does not make a symbolic gesture and walk away: he pays a real bill and even promises to cover whatever is still owed.
  36. Lucas 10:36Jesus reverses the lawyer’s original question: instead of asking who deserves to be considered a neighbor, He asks who acted like a neighbor — shifting the focus from limiting obligations to practicing mercy.
  37. Lucas 10:37The lawyer cannot even bring himself to say “the Samaritan” directly; he just describes what the man did — and Jesus closes by telling him to go and do the same, not merely to agree with the idea.
  38. Lucas 10:38Jesus enters a village and is welcomed by Martha into her own home — the start of a scene contrasting two different responses to His presence.
  39. Lucas 10:39Sitting at someone’s feet to listen was the formal posture of a disciple learning from a teacher — something reserved, in practice, for men. Mary takes this position as a student, and Jesus defends her choice against Martha’s protest, which was unusual in a household of that time.
  40. Lucas 10:40Martha, busy with the household tasks, complains that her sister left her to serve alone and asks Jesus to tell Mary to help.
  41. Lucas 10:41Jesus repeats her name twice, in a tone more affectionate than reproachful, noting that she is anxious and troubled about many things at once.
  42. Lucas 10:42Jesus contrasts Martha’s many worries with the one necessary thing Mary chose, sitting down to listen — and He validates that choice, unusual for a woman of the time, by saying it will not be taken from her.

Chapters

123456789101112131415161718192021222324

Our apps

Our apps →

Bible in Stories

The Bible told as a story, with audio and videos.

📱 Get the app

World in Stories

True stories of humanity that sound made up.

App StoreGoogle Play

Feito! Pequenas Vitórias

A light daily routine for people who lose track of the day.

App StoreGoogle Play