Capernaum had been the center of Jesus" ministry in Galilee. While it was more responsive than Nazareth ( Luke 4:23), it was still less responsive than it should have been in view of the witness it had received. Jesus" words of judgment undoubtedly grew out of God"s condemnation of the king of Babylon"s pride ( Isaiah 14:13-15; cf. Matthew 11:23). Evidently the people of Capernaum expected God to treat them with special favor because Jesus had done many miracles there (cf. Luke 13:26). Jesus was picturing Hades (i.e, Sheol, the place of departed spirits) as opposite to heaven spatially. Hades was a place associated with humiliation and punishment whereas heaven was the place of joy and blessing. Jesus was contrasting the height of glory and the depth of degradation. [source][source][source]Luke 10:13-15 constitute a condemnation of the rejection of the ministry of the Seventy. These strong statements helped the disciples appreciate the importance of their mission as they went out. [source][source][source]
Context Summary
Luke 10:1-16 - The Forerunners Of The Lord
In the appointment of the Seventy there was perhaps an allusion to Numbers 11:24-25. In this case, as in that, there was the endowment of conspicuous spiritual power. We can only prepare the way for our Lord. No one of us can suffice for the soul of man. We must always say with the Baptist: "There cometh one mightier than I." Would that Christ always came where we had been! See Luke 10:1.
Let us not forget to pray for laborers; but if we pray truly we shall endeavor to answer our own prayers, by going and by inciting others to go. How often a child's life becomes dedicated through hands being laid on the young head by some servant of God, who says: "When you grow up, you must work for the Lord Jesus!"
The Lord asks for simplicity. We may not in our northern climate be able to carry out these precepts precisely and literally. But the inner thought of His words is that we are to be absorbed in giving the message, leaving all things else as a very secondary question and allowing God to care for us and ours. [source]
Chapter Summary: Luke 10
1Jesus sends out at once seventy disciples to work miracles, and to preach; 13pronounces a woe against certain cities 17The seventy return with joy; 18he shows them wherein to rejoice, 21and thanks his Father for his grace; 23magnifies the happy estate of his church; 25teaches the lawyer how to attain eternal life, 30and tells the parable of the good Samaritan; 38reprimands Martha, and commends Mary her sister
Greek Commentary for Luke 10:15
Shalt thou be exalted? [μη υπσωτησηι] Μη Mē expects the answer No. The verb is future passive indicative second singular of υπσοω hupsoō to lift up, a late verb from υπσος hupsos height. It is used by Jesus of the Cross (John 12:32). [source]
Unto Hades [εως αιδου] See note on Matthew 16:18 for this word which is here in contrast to Heaven as in Isaiah 14:13-15. Hades is not Gehenna. “The desolation of the whole neighbourhood, and the difficulty of identifying even the site of these flourishing towns, is part of the fulfilment of this prophecy” (Plummer). Ragg notes the omission of Nazareth from this list of cities of neglected privilege and opportunity. “Is it the tender memories of boyhood that keep from His lips the name of the arch-rejector (Luke 4:28 sqq.) Nazareth?” [source]
Reverse Greek Commentary Search for Luke 10:15
John 3:14Lifted up [ὑψωθῆναι] The following are the uses of the word in the New Testament: The exaltation of pride (Matthew 11:23; Luke 10:15; Luke 14:11). The raising of the humble (Luke 1:52; James 4:10; 1 Peter 5:6). The exaltation of Christ in glory (Acts 2:33; Acts 5:31). The uplifting on the cross (John 3:14; John 8:28; John 12:32,John 12:34). The reference here is to the crucifixion, but beyond that, to the glorification of Christ. It is characteristic of John to blend the two ideas of Christ's passion and glory (John 8:28; John 12:32). Thus, when Judas went out to betray him, Jesus said, “Now is the Son of man glorified” (John 13:31). Hence the believer overcomes the world through faith in Him who came not by water only, but by water and blood (1 John 5:4-6). [source]
Hebrews 3:5A servant [θεράπων] N.T.oComp. Revelation 15:3. Often in lxx, mostly as translation of עֶבֶד, servant, slave, bondman. Also, when coupled with the name of a deity, a worshipper, devotee. Sometimes applied to angels or prophets. Of Moses, θεράπων κυρίου servantof the Lord, Wisd. 10:16. In Class. and N.T. the word emphasizes the performance of a present service, without reference to the condition of the doer, whether bond or free. An ethical character attaches to it, as to the kindred verb θεραπεύειν :service of an affectionate, hearty character, performed with care and fidelity. Hence the relation of the θεράπων is of a nobler and freer character than that of the δοῦλος or bondservant. The verb is used of a physician's tendance of the sick. Xenophon (Mem. iv. 3,9) uses it of the gods taking care of men, and, on the other hand, of men's worshipping the gods (ii, 1. 28). See Eurip. Iph. Taur. 1105; and on heal, Matthew 8:7; Luke 10:15, and on is worshipped, Acts 17:25. [source]
What do the individual words in Luke 10:15 mean?
AndyouCapernaumnottoheavenwill you be lifted up-Hadesyou will be brought down
Parse: Noun, Vocative Feminine Singular
Root: Καπερναούμ
Sense: a flourishing city of Galilee situated on the western shore of the Sea of Galilee or Lake of Gennesaret, near the place where the Jordan flows into the lake.
Greek Commentary for Luke 10:15
Μη Mē expects the answer No. The verb is future passive indicative second singular of υπσοω hupsoō to lift up, a late verb from υπσος hupsos height. It is used by Jesus of the Cross (John 12:32). [source]
See note on Matthew 16:18 for this word which is here in contrast to Heaven as in Isaiah 14:13-15. Hades is not Gehenna. “The desolation of the whole neighbourhood, and the difficulty of identifying even the site of these flourishing towns, is part of the fulfilment of this prophecy” (Plummer). Ragg notes the omission of Nazareth from this list of cities of neglected privilege and opportunity. “Is it the tender memories of boyhood that keep from His lips the name of the arch-rejector (Luke 4:28 sqq.) Nazareth?” [source]
Reverse Greek Commentary Search for Luke 10:15
The following are the uses of the word in the New Testament: The exaltation of pride (Matthew 11:23; Luke 10:15; Luke 14:11). The raising of the humble (Luke 1:52; James 4:10; 1 Peter 5:6). The exaltation of Christ in glory (Acts 2:33; Acts 5:31). The uplifting on the cross (John 3:14; John 8:28; John 12:32, John 12:34). The reference here is to the crucifixion, but beyond that, to the glorification of Christ. It is characteristic of John to blend the two ideas of Christ's passion and glory (John 8:28; John 12:32). Thus, when Judas went out to betray him, Jesus said, “Now is the Son of man glorified” (John 13:31). Hence the believer overcomes the world through faith in Him who came not by water only, but by water and blood (1 John 5:4-6). [source]
N.T.oComp. Revelation 15:3. Often in lxx, mostly as translation of עֶבֶד, servant, slave, bondman. Also, when coupled with the name of a deity, a worshipper, devotee. Sometimes applied to angels or prophets. Of Moses, θεράπων κυρίου servantof the Lord, Wisd. 10:16. In Class. and N.T. the word emphasizes the performance of a present service, without reference to the condition of the doer, whether bond or free. An ethical character attaches to it, as to the kindred verb θεραπεύειν :service of an affectionate, hearty character, performed with care and fidelity. Hence the relation of the θεράπων is of a nobler and freer character than that of the δοῦλος or bondservant. The verb is used of a physician's tendance of the sick. Xenophon (Mem. iv. 3,9) uses it of the gods taking care of men, and, on the other hand, of men's worshipping the gods (ii, 1. 28). See Eurip. Iph. Taur. 1105; and on heal, Matthew 8:7; Luke 10:15, and on is worshipped, Acts 17:25. [source]