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Luke 10 is the tenth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records the sending of seventy disciples by Jesus, the famous parable about the Good Samaritan , and his visit to the house of Mary and Martha . [ 1 ]
Christ in the House of Martha and Mary by Tintoretto, 1570s. Jesus at the home of Martha and Mary, in art usually called Christ in the House of Martha and Mary, and other variant names, is a Biblical episode in the life of Jesus in the New Testament which appears only in Luke's Gospel (Luke 10:38–42), immediately after the Parable of the Good Samaritan (Luke 10:25–37). [1]
The Great Commandment (or Greatest Commandment) [a] is a name used in the New Testament to describe the first of two commandments cited by Jesus in Matthew 22 (Matthew 22:35–40), Mark 12 (Mark 12:28–34), and in answer to him in Luke 10 (Luke 10:27a): ... and one of them, a lawyer, asked him a question to test him.
The version in Luke is also called the Parable of the Pounds. In both Matthew and Luke, a master puts his servants in charge of his goods while he is away on a trip. Upon his return, the master assesses the stewardship of his servants. He evaluates them according to how faithful each was in making wise investments of his goods to obtain a profit.
The parallels (also Matthew 9:35, Matthew 10:1, and Matthew 10:5–42) suggest a common origin in the hypothesized Q document. Luke also mentions the Great Commission to "all nations" (Luke 24:44–49) but in less detail than Matthew's account, and Mark 16:19–20 mentions the Dispersion of the Apostles.
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Luke 19:11–27 The Two Debtors: Luke 7:41–43 The Good Samaritan: Luke 10:37 The Friend at Midnight: Luke 11:5–8 The Unjust Judge: Luke 18:1–8 The Rich Fool: Luke 12:16–21 Dives and Lazarus: Luke 16:19–31 The Great Supper: Luke 14:15–24 The Prodigal Son: Luke 15:11–32 The Unjust Steward: Luke 16:1–9 The Unprofitable Servants ...
[14]: 169 The Gospel of Marcion is, however, much more amenable to a Marcionite interpretation than the canonical Gospel of Luke, because it lacks many of the passages in Luke that explicitly link Jesus with Judaism, such as the parallel birth narratives of John the Baptist and Jesus in Luke 1-2.