October 25

Luke 10-11; John 10: 22-42 (biblegateway.com)

The Good Shepherd and the Heart of True Discipleship

In Luke 10–11 and John 10:22–42, Jesus deepens His teaching on what it means to walk with God and live as His follower. Luke 10 opens with Jesus sending out seventy disciples to proclaim the kingdom, heal the sick, and depend fully on God’s provision. Their successful return fills them with joy, but Jesus reminds them that the greater joy is not in power or results, but in knowing that their names are written in heaven.

Jesus then tells the Parable of the Good Samaritan, redefining love for one’s neighbor through the example of compassion that crosses social and cultural barriers. In the home of Mary and Martha, He gently teaches that devotion to His Word is the “one thing necessary,” reminding believers that service must flow from fellowship with Him. In Luke 11, Jesus provides a model for prayer, teaching His disciples to approach the Father with reverence, dependence, and persistence. He warns against hypocrisy and empty religiosity, emphasizing the need for sincerity of heart and a life shaped by the truth.

In John 10:22-42, Jesus declares Himself to be the Good Shepherd, the One who knows His sheep, calls them by name, and gives them eternal life. When challenged by the religious leaders at the Feast of Dedication, He boldly proclaims His unity with the Father: “I and the Father are one.” Though they reject His words and attempt to seize Him, Jesus continues to reveal that He is the promised Savior, faithful and sovereign over His flock.

Luke 10 — Mission, Mercy, and the Measure of True Discipleship

Luke 10 continues to expand the themes of discipleship and mission introduced in chapter 9. Jesus now moves from personal instruction to the commissioning of a broader group of followers, underscoring the urgency of His mission, the necessity of compassion, and the call to hear and obey His word. At the beginning of the chapter, Jesus appointed seventy-two others (some manuscripts read seventy) and sent them out two by two into every town and place where He Himself was about to go (v. 1). This mirrors the earlier sending of the Twelve (Luke 9:1–6; Matthew 10:1–15; Mark 6:7–13) but represents a wider outreach, anticipating the gospel’s global mission.

These disciples were ordinary followers, neither more learned nor more capable than others, but they were available, obedient, and dependent on the Lord’s power. Their effectiveness rested not on position or ability but on their awareness of Christ’s authority and their willingness to serve. Jesus’ instruction, “The harvest is plentiful, but the laborers are few; therefore, pray earnestly to the Lord of the harvest to send out laborers into His harvest” (v. 2), reflects both divine sovereignty and human responsibility. God alone prepares the harvest, yet He calls His people to go and labor in faith and prayer.

Christian service leaves no room for idleness; there is work for every believer in Christ’s kingdom. Each follower of Jesus is called to either go, send, or pray. Before the disciples set out, Jesus reminded them that prayer must come before action, for the Lord of the harvest sends workers in response to the prayers of His people. This same truth still directs the church today, in that, our strength and strategy must begin in prayer. We are not called to serve in isolation but to labor together, praying for more workers and encouraging one another in the mission God has entrusted to us.

Ultimately, this passage captures both the urgency of the mission and the freedom of the believer’s response. God’s invitation to serve is extended to all, but each person must willingly answer the call. As followers of Christ, we are to dedicate our gifts to His kingdom, depend on His power, and share His message with the world, beginning always with prayer and continuing in faithful obedience.

Jesus warned the seventy-two that their mission would not be easy: “I am sending you out as lambs in the midst of wolves” (v. 3). This imagery underscores both the danger of their task and the dependence required of His servants. They were to travel light, carrying no moneybag, bag, or extra sandals, trusting God’s provision through the hospitality of others (v. 4). This instruction reinforced the principle of faith: reliance on the Lord’s care rather than on earthly resources.

Wherever they entered a home, they were to pronounce, “Peace to this house” (v. 5). If a “son of peace” was present, someone receptive to God’s message, their blessing would rest there; otherwise, it would return to them (v. 6). This greeting carried both spiritual blessing and discernment, identifying those with open hearts. They were to remain in one house, content with what was provided, for “the laborer deserves his wages” (v. 7). Jesus’ direction to stay in one home avoided offense and division among hosts. Moving from house to house could cause jealousy or misunderstanding, distracting from the mission. Contentment and gratitude would reflect the character of the message they preached.

In each town that received them, the disciples were to heal the sick and proclaim, “The kingdom of God has come near to you” (v. 9). But if a town rejected them, they were to wipe the dust from their feet as a solemn warning (v. 10–11). Such rejection carried severe consequences: Jesus declared that it would be more bearable for Sodom on the day of judgment than for those who refused the gospel (v. 12).

He then pronounced woes on Chorazin, Bethsaida, and Capernaum, towns that had witnessed His miracles yet remained unrepentant (v. 13–15). These cities, blessed with revelation and opportunity, would face greater accountability. Rejecting the messengers, Jesus said, was equivalent to rejecting Him, as well as the Father who sent Him (v. 16).

When the seventy-two returned from their mission, they were filled with joy at seeing the kingdom of God advance and people being set free from their bondage. They rejoiced that even demons were subject to them in Jesus’ name (v. 17). Jesus responded, “I saw Satan fall like lightning from heaven” (v. 18). Satan’s authority and power over people has been decisively broken.Their victories were evidence of the gospel’s power and of Satan’s diminishing influence. Jesus confirmed their authority over spiritual opposition (v. 19), yet He cautioned them not to rejoice merely in what they could do, but in who they were: “Rejoice that your names are written in heaven” (v. 20). The personal relationship of a believer with God should be the cause of his joy.

True discipleship requires a balance of joy and humility. The disciples had rejoiced in their success, but Jesus reminded them that spiritual victories are temporary while salvation is eternal. Their confidence was never to rest in power or accomplishment, but in the relationship they had with God. Genuine assurance flows from walking faithfully with Christ each day, not from past achievements. Our lasting joy is found in belonging to Him, serving under His authority, depending on His grace, and finding security in His unchanging love.

In that hour Jesus rejoiced in the Holy Spirit, praising the Father for revealing truth not to the proud or self-reliant but to those with humble, childlike faith (v. 21). This moment beautifully displays the unity of the Father, Son, and Spirit in the work of redemption. Those who followed Jesus were not the elite or the learned of Israel; they were ordinary people whose open hearts allowed them to know the Son and, through Him, the Father. They were living in the very day that prophets and kings had longed to see—the time of the Messiah.

Jesus went on to affirm His divine sonship and unique authority, declaring that all things had been entrusted to Him by the Father and that only through the Son can the Father be truly known (v. 22). Turning privately to His disciples, He reminded them of their great privilege: “Blessed are the eyes that see what you see” (v. 23–24). Their blessing also carried responsibility to hear, believe, and live by the truth revealed to them. Likewise, believers today are called to rejoice in what God has made known through Christ and to walk faithfully in the light they have received.

A lawyer then stood up to test Jesus, asking, “Teacher, what shall I do to inherit eternal life?” (v. 25). Jesus asked him what the Law said, and he replied by quoting Deuteronomy 6:5 and Leviticus 19:18: love for God and neighbor. Jesus affirmed his answer but added, “Do this, and you will live” (v. 28). Seeking to justify himself, the lawyer asked, “And who is my neighbor?” (v. 29). In response, Jesus told the Parable of the Good Samaritan (v. 30–37).

A man traveling from Jerusalem to Jericho fell among robbers who stripped, beat, and left him half dead. A priest came by but passed on the other side, followed by a Levite who did likewise. Finally, a Samaritan, despised by the Jews, came and showed compassion. He bandaged the man’s wounds, poured on oil and wine, placed him on his own animal, and brought him to an inn to care for him (v. 33–35). Jesus asked who proved to be a neighbor to the injured man. The lawyer answered, “The one who showed him mercy.” Jesus replied, “Go, and do likewise” (v. 37).

This parable defines neighborly love not by proximity or ethnicity but by compassion and action. The Samaritan’s mercy mirrors Christ Himself, the One despised and rejected who nevertheless rescues the helpless. The lesson is both ethical and evangelistic: genuine faith expresses itself in active love that crosses barriers and imitates the heart of Jesus.

The chapter closes with another instructive scene. Jesus entered a village where a woman named Martha welcomed Him into her home (v. 38). While Martha busied herself with serving, her sister Mary sat at Jesus’ feet and listened to His teaching (v. 39). Frustrated, Martha asked Jesus to tell Mary to help her (v. 40). Jesus gently replied, “Martha, Martha, you are anxious and troubled about many things, but one thing is necessary. Mary has chosen the good portion, which will not be taken away from her” (v. 41–42).

The contrast reveals the priority of spiritual devotion over distracted service, both good, but one essential. Both sisters loved Jesus, but Mary discerned that listening to Him was the greater act of worship. Service, though valuable, must never replace fellowship with the Lord. For believers today, this passage is a reminder that discipleship begins not with activity but with attentiveness, and choosing the “one thing necessary,” resting at the Savior’s feet, and receiving His word with an undivided heart.

Luke 10 brings together mission, mercy, and discipleship in a unified picture of the kingdom. The sending of the seventy-two highlights believers’ responsibility to carry the message of Christ into the world. The parable of the Good Samaritan teaches that love is active, crossing boundaries of culture and prejudice. And the story of Mary and Martha reminds believers that true service begins with sitting at the feet of Jesus.

Luke 11 — Prayer, Power, and the True Response to God’s Word

Luke 11 continues Jesus’ teaching on discipleship, focusing on prayer, spiritual authority, and the heart’s response to divine truth. The chapter progresses from instruction in private devotion to public confrontation with unbelief, contrasting genuine faith with hypocrisy and spiritual blindness.

The chapter opens with Jesus praying in a certain place, and when He finished, one of His disciples asked, “Lord, teach us to pray, as John taught his disciples” (v. 1). Jesus’ consistent example of prayer had stirred this request. Luke often shows Christ praying, such as at His baptism (3:21), before choosing the Twelve (6:12), at His transfiguration (9:28-29), for Peter (22:32), in Gethsemane (22:40-44), and even on the cross (23:46). Prayer marked every major moment of His life.

In response, Jesus gave them a model for prayer often called The Lord’s Prayer (v. 2–4). It begins with worship: “Father, hallowed be Your name,” a reverent acknowledgment of God’s holiness and authority. “Your kingdom come” expresses submission to His rule; “Give us each day our daily bread” confesses dependence on His provision; “Forgive us our sins, for we ourselves forgive everyone who is indebted to us,” links grace received with grace extended; and “Lead us not into temptation” seeks spiritual protection.

Notice the order in this prayer. First, Jesus praised God; then he made his requests. Praising God first puts us in the right frame of mind to tell him about our needs. Too often, our prayers are more like shopping lists than conversations.

Jesus continued by teaching about persistence in prayer (v. 5-8). He told of a man who goes to his friend at midnight, asking for bread to feed an unexpected guest. Though the friend was reluctant and may not rise out of mere friendship, he will act because of the man’s persistence. The point is not that God is reluctant, but that believers must persevere in faith. Such persistence deepens trust and reveals a need more than it changes God.

Jesus applied the lesson directly: “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened” (v. 9). Prayer requires both faith and persistence. God invites His children to seek Him continually, knowing that He responds with wisdom and love. As Jesus illustrated, even flawed earthly fathers give good gifts to their children; how much more will the perfect heavenly Father give the Holy Spirit to those who ask Him (v. 13). The Holy Spirit is the supreme gift, providing guidance, power, and fellowship with God Himself.

Prayer is therefore not a ritual but a relationship.  It is the believer’s communion with a living, personal God, one who hears, responds, and acts. In prayer, we express reverence and adoration, confess our sins, give thanks, and present our petitions. We must come before Him with sincerity, not empty words; with reverence, remembering His majesty; and with humility, remembering our dependence. We pray in the name of Jesus, acknowledging Him as Mediator and High Priest, while the Holy Spirit aids our weakness and intercedes within us (Romans 8:26–27).

Prayer is both a divine invitation and a human responsibility. God, in His sovereignty, ordains prayer as one of the means by which His purposes are fulfilled. God desires all people to seek Him, yet each believer must willingly respond, persevering in faith. To pray “Your will be done” is not a lack of belief but an expression of trust in His perfect wisdom. The believer’s joy in prayer rests not merely in answered requests but in the privilege of drawing near to the Father through the Son, in the power of the Spirit.

Immediately after this teaching, Luke records an incident revealing the spiritual battle underlying Jesus’ ministry. Jesus cast out a demon from a man who was mute, and when the man spoke, the crowds marveled (v. 14). Yet instead of rejoicing, some accused Him of casting out demons by the power of Beelzebul, the prince of demons (v. 15), while others demanded a heavenly sign to test Him (v. 16). Jesus exposed the absurdity of their accusation. “Every kingdom divided against itself is laid waste” (v. 17). If Satan were working against his own demons, his kingdom would collapse. Evil does not destroy itself; it multiplies. Jesus explained that His authority over demons revealed the opposite; that “the kingdom of God has come upon you” (v. 20). His works were not evidence of alliance with Satan, but of the arrival of God’s reign.

Jesus then compared Himself to a stronger man who overcomes the strong man (Satan), strips him of his armor, and divides the spoils (v. 21–22). This image declares Christ’s superiority and sovereignty: Satan may guard his captives, but Jesus has the power to deliver them. The “spoils” are those set free from sin’s bondage. The lesson is unmistakable, there is no neutral ground in the conflict between Christ and Satan. “Whoever is not with Me is against Me, and whoever does not gather with Me scatters” (v. 23).

Jesus warned that deliverance without devotion leaves the heart dangerously exposed (v. 24–26). When an unclean spirit departs, it wanders through barren places searching for rest, and when it finds none, it returns to the life it once controlled. If it finds that heart empty, swept clean of outward sin but not filled with God’s presence, it brings with it seven other spirits even more corrupt than itself, and the person’s final condition becomes worse than before. The warning is clear: moral reform alone cannot secure spiritual victory. A cleansed life must also be a Spirit-filled life, because only through regeneration can a person remain free from the power of sin.

This moment reflects the larger spiritual climate surrounding Jesus’ ministry. His authority over evil was unquestionable, yet many hearts remained hardened and unwilling to submit to His truth. For believers today, the passage serves as both a warning and a guide. Christ’s victory over Satan is complete, but His followers must live in continual dependence on the Holy Spirit, allowing His presence to fill and sustain them. True deliverance produces ongoing devotion, not complacency. Neutrality toward Christ is impossible, for every heart either gathers with Him in faith or turns away in resistance.

As Jesus finished teaching, a woman in the crowd cried out, “Blessed is the womb that bore You, and the breasts at which You nursed!” (v. 27). Her outburst reflected sincere admiration but also a misunderstanding of true blessedness. Jesus gently redirected her attention: “Blessed rather are those who hear the word of God and keep it” (v. 28).

Spiritual obedience, not physical association, brings true blessing. Even Mary herself was blessed not merely for bearing the Messiah but because she believed and submitted to God’s Word (Luke 1:38, 45). Christ thus lifted the conversation from natural privilege to spiritual faithfulness, emphasizing that entrance into God’s family comes through hearing and obeying His truth (John 14:23).

As the crowds grew, many still sought visible proof of His authority. Jesus said, “This generation is an evil generation. It seeks for a sign, but no sign will be given to it except the sign of Jonah” (v. 29). Jonah had been a sign to Nineveh; three days in the belly of the great fish foreshadowed the Son of Man’s three days in the tomb. Just as Jonah’s emergence marked God’s mercy to repentant Gentiles, Christ’s resurrection would be the ultimate sign of God’s redeeming power (Matthew 12:40; Romans 1:4).

Jesus continued, “The queen of the South will rise up at the judgment with the men of this generation and condemn them” (v. 31). The queen of Sheba traveled far to hear Solomon’s wisdom (1 Kings 10:1–13), while Israel rejected One greater than Solomon. Likewise, the men of Nineveh repented at Jonah’s preaching, yet that generation resisted a far greater preacher—One who embodied wisdom, righteousness, and grace itself (v. 32).

This section exposes the heart of unbelief. Israel had more revelation than any nation before, including Scripture, miracles, and the very presence of the Messiah, yet many still refused to repent. Jesus’ words serve as both warning and invitation: external signs never create faith; only a willing heart that hears and obeys God’s Word can respond rightly. For believers today, the call remains the same. Faith grows not through spectacular signs but through humble submission to the truth already revealed in Christ.

Jesus continued with a vivid illustration about spiritual sight: “No one after lighting a lamp puts it in a cellar or under a basket, but on a stand, so that those who enter may see the light” (v. 33). Just as a lamp reveals what is hidden, so His teaching exposes truth to those willing to receive it. “Your eye is the lamp of your body,” He said; when the eye, representing one’s spiritual perception, is healthy, the whole body is full of light. But when it is bad, the person remains in darkness (v. 34). The condition of the heart determines whether truth is received or rejected. Jesus warned His listeners to “be careful lest the light in you be darkness” (v. 35). Genuine disciples allow the light of truth to illuminate every area of life, producing holiness rather than hypocrisy (v. 36).

While He was speaking, a Pharisee invited Him to dine (v. 37). When Jesus did not perform the traditional handwashing before eating, the Pharisee was astonished (v. 38). Jesus used this moment to expose their spiritual blindness: “You Pharisees clean the outside of the cup and of the dish, but inside you are full of greed and wickedness” (v. 39). External religion without inward purity was worthless. True holiness is not ritual but righteousness. He urged them to give from within, to show mercy and generosity, demonstrating hearts cleansed by love for God (v. 41).

Jesus then pronounced a series of woes upon the Pharisees (v. 42–44). They meticulously tithed small herbs like mint and rue, but neglected justice and the love of God. They loved the seats of honor and greetings in the marketplace, valuing appearance more than character. Their influence corrupted others like unmarked graves that defiled those who walked over them unknowingly (v. 44). Outwardly, they appeared righteous; inwardly, they were spiritually dead.

A lawyer protested that Jesus’ rebuke also insulted them (v. 45). Jesus responded with three additional woes (v. 46–52). The lawyers laid heavy religious burdens on others but refused to lift them themselves (v. 46). They built tombs for the prophets their fathers had murdered, showing that they shared in the same rebellious spirit (v. 47–48). God’s wisdom had sent prophets and apostles, but the leaders continued to reject them, so that “the blood of all the prophets, from Abel to Zechariah,” would be required of that generation (v. 49–51). Their greatest sin was taking away “the key of knowledge,” obscuring the truth of God’s Word and hindering others from entering it (v. 52).

When Jesus departed, the scribes and Pharisees grew furious. They began to press Him with hostile questions, lying in wait to trap Him in His words (v. 53–54). Their reaction illustrated precisely what Jesus had warned: those blinded by pride and hypocrisy cannot perceive the light of truth.

Luke 11 emphasizes that true devotion to God is shown not through external religion but through a heart aligned with His will. Jesus’ teaching on prayer highlights dependence and persistence; His miracles reveal divine authority; His rebukes expose the emptiness of hypocrisy. The key theme is response: will we seek His light or resist it?

For believers today, this chapter calls us to persistent prayer rooted in faith, to a life filled with God’s Spirit rather than self-righteous effort, and to sincere obedience to His Word. True discipleship cannot be maintained through appearances. It must flow from a heart transformed by the indwelling Christ and illuminated by His truth.

John 10:22–42 — The Shepherd’s Voice and the Father’s Witness

This section takes place during the Feast of Dedication in Jerusalem, a winter festival commemorating the rededication of the temple after its desecration by Antiochus IV Epiphanes in 164 BC (v. 22). The setting provides a fitting background, for Jesus now presents Himself as the One who is truly consecrated by the Father, God’s living temple among His people.

As Jesus walked in the temple area known as Solomon’s Portico (v. 23), the Jews surrounded Him and demanded, “How long will You keep us in suspense? If You are the Christ, tell us plainly” (v. 24). Their words suggest not a sincere search for truth but an attempt to force Jesus to declare His identity publicly in a way they could use against Him. Jesus replied that He had already told them, and His works bore witness to His identity, but they did not believe because they were not among His sheep (v. 25–26). The issue was not a lack of evidence but a hardness of heart. His sheep recognize His voice and follow Him, for He gives them eternal life, and they will never perish (v. 27–28). This assurance rests on the character of the Shepherd, not the strength of the sheep. No one can snatch them out of His hand, and likewise, no one can snatch them out of the Father’s hand (v. 29).

Jesus then declares, “I and the Father are one” (v. 30), a claim to unity of will and, by implication, unity of nature (note the neuter “one”), which the listeners immediately recognize as blasphemy and move to stone Him (v. 31). They understood His claim to be a human being making Himself God (v. 33). Jesus answers by appealing to Scripture: “Is it not written in your Law, ‘I said, you are gods’?” (Ps 82:6). If human judges could be called “gods” as representatives of divine authority, how much more may the One whom the Father consecrated and sent into the world speak of Himself as God’s Son (v. 34–36). He then urges them to evaluate His works: “If I am not doing the works of My Father, do not believe Me; but if I do them… believe the works, that you may know and understand that the Father is in Me and I am in the Father” (v. 37–38). His miracles are not showpieces; they are signs unveiling His unity with the Father.

They again try to seize Him, but He escapes (v. 39), as His hour has not yet come. Jesus withdraws beyond the Jordan to the place of John’s early ministry (v. 40). There, many recall John’s testimony, saying, "John did no sign, but everything he said about this man was true,” and many believed him there (v. 41–42). The contrast is striking: hardened unbelief in Jerusalem versus receptive faith where the groundwork of faithful witness was laid.

This passage emphasizes several interconnected truths. First, faith and unbelief are moral issues, not merely intellectual ones. The religious leaders’ rejection stemmed from willful resistance to divine revelation. Second, Jesus’ identity as the Good Shepherd carries both comfort and accountability. His sheep respond to His voice in faith and obedience; others remain deaf through unbelief. Third, the promise that “no one can snatch them out of My hand” assures believers of the steadfast security found in Christ, grounded in God’s covenant faithfulness rather than human merit. Free Will Baptist teaching would affirm that this security is maintained through ongoing faith and obedience, not automatic or unconditional apart from perseverance.

Finally, this event at the Feast of Dedication underscores that true consecration is not found in temple walls or ritual observance but in relationship with Christ, the One set apart by the Father. Those who follow His voice share in His life and mission, standing secure in the love and power of both the Son and the Father.

Conclusion

These chapters together portray both the compassion and the authority of Christ, His heart for the lost, His call to discipleship, and His bold revelation of divine identity. They also remind us that true discipleship flows from love, humility, and communion with Christ.

In Luke 10, Jesus sends out seventy-two disciples to proclaim the kingdom of God, reminding them that the harvest is plentiful but the laborers are few (Luke 10:2). Their mission, marked by dependence, humility, and urgency, reminds believers today that evangelism is not optional but essential. When they return rejoicing, Jesus redirects their joy: “Do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven” (Luke 10:20). True joy is found not in ministry success, but in salvation.

Jesus then teaches through the parable of the Good Samaritan, revealing what love for one’s neighbor truly means. Love is not limited by race, religion, or convenience; it reflects the mercy of God toward those in need. Likewise, His visit with Mary and Martha reminds us that time in Christ’s presence must come before our service, as only one thing is necessary—to sit at Jesus’ feet and listen to His Word.

In Luke 11, when the disciples ask, “Lord, teach us to pray,” Jesus gives the model prayer that anchors all Christian devotion: reverence for God, dependence for daily needs, forgiveness toward others, and protection from temptation. He then urges persistence in prayer, assuring that the Father delights to give the Holy Spirit to those who ask.

Yet, not all respond with faith. Some accuse Jesus of working by Satan’s power; others demand signs. Jesus rebukes their unbelief, declaring that hearing God’s Word and keeping it is greater than witnessing miracles. His words call believers to self-examination: do we seek experiences, or do we obey His truth?

Finally, in John 10:22-42, Jesus reveals Himself as the Good Shepherd and the Son of God. “I and the Father are one” (John 10:30). His sheep hear His voice, and none can snatch them from His hand. In a world filled with false shepherds and empty promises, Christ alone offers security and intimate fellowship. The crowd’s divided reaction, some seeking to stone Him, others believing, reflects the enduring reality that truth divides even as it saves.

For us today, these passages call us to live out our faith in action and devotion. We are sent as laborers into a dark world, called to love without prejudice, to pray with persistence, to serve from devotion, and to listen for the Shepherd’s voice amid the noise. Theological truth meets personal application here: salvation brings security, discipleship demands surrender, and love requires action.

The challenge remains timeless: will we recognize the Shepherd’s voice and follow Him, or harden our hearts like those who resisted? To walk with Jesus is to live in daily dependence, to reflect His mercy, and to rest in His protection. His voice still calls: Follow Me, love deeply, pray continually, and trust completely.