B. The mission of the seventy (10:1–24)
B. The mission of the seventy (10:1–24)
Luke alone tells of the sending out of this large band of disciples. Some of the instructions are similar to those in Matthew’s account of the sending out of the Twelve, which leads some scholars to the view that this passage is simply a variant of Matthew’s charge to the Twelve. This, however, ‘will not bear criticism’ (Plummer). Luke’s recording of this mission in such close proximity to that of the Twelve (9:1–6) shows that he regarded them as distinct. Each is intelligible in its own place. And, as Manson points out, it is probable that Jesus utilized the service of others than the Twelve and equally probable that this would later be largely forgotten in view of the place given the Twelve in Christian recollection.
1. The mission and the message (10:1–12)
Luke records Jesus’ instructions to the larger group much more fully than those earlier to the Twelve.
1. One of the most difficult textual problems in the New Testament is that of the number of people Jesus sent out on this mission. Many good MSS read seventy, as RSV but there are many also that read ‘seventy-two’ as mg. With the evidence at our disposal certainty is impossible (though I think ‘seventy-two’ is slightly more likely). The number appears to be symbolic of the nations of the world, a view the Jews based on Genesis 10, where there are seventy names in the Hebrew text and seventy-two in LXX The gospel is for the whole world. Some, however, associate the number with that of the elders appointed by Moses (Num. 11:16f., 24f.; seventy-two with the two who remained in the camp). They see Jesus as the second Moses. Others think of the seventy members of the Sanhedrin, the religious leaders who should have been preparing for the coming of the Messiah. Whatever the truth behind these conjectures, Jesus sent the disciples ahead of him in pairs. Such a large group of forerunners shows that he had a busy itinerary ahead of him.
2. Jesus began his instructions with words he apparently used on more than one occasion in slightly different forms (cf. Matt. 9:37f.; John 4:35). That the harvest is plentiful means that there is much work to do; that the labourers are few that they must not delay. It means also that they must look to the Lord of the harvest to send out labourers into his harvest, as well as for their own strength and guidance. Prayer for more workers for God is a duty resting on those who labour for him.
3–4. They go to no easy task. Lambs in the midst of wolves are in no enviable situation. The simile points both to danger and to helplessness. God’s servants are always in some sense at the mercy of the world, and in their own strength they cannot cope with the situation in which they find themselves. They must look to God. So Jesus tells them to take no equipment (cf. 9:3). The purse (ballantion, used by Luke only in the New Testament) is a money-bag. The bag (pēra) isa traveller’s bag (see on 9:3). That they are to carry no sandals probably means, not that they are to go barefoot, but that they are not to take a spare pair. They are to go as they are. Salute no one on the road is not an exhortation to impoliteness: it is a reminder that their business is urgent and that they are not to delay it by dallying with wayside acquaintances. Eastern salutations can be elaborate and time-consuming.
5–6. When they enter a house will refer to taking up lodgings on arrival at a town or village. They are to give the greeting of peace. If the householder is a son of peace (a man characterized by peace, according to a Semitic idiom; we would say ‘a man of peace’), their peace will rest upon him. A state of harmony will exist. But if he is not, it shall return to you. This figurative language assures the disciples that they will not be trying to convey a blessing to someone who does not wish to receive it. God’s good gifts are not given by magic.
7. The Twelve were to remain in the one house in any one town (9:4) and this applies to the seventy also. They are to have no compunction about receiving their meals free, for the labourer deserves his wages (cf. 1 Tim. 5:18). This is a principle of wide application that has sometimes been overlooked in Christian activities. But if the labourer is worth his wages he is not worth more. The disciples are not to go from house to house. That would mean engaging in a social round and being entertained long after they have done their work. There is an urgency about their mission. They must press on.
8–9. When the preachers are welcomed they are to accept hospitality, eating what is put in front of them. In the area beyond Jordan to which they were apparently going there were many Gentiles and the food offered might not always satisfy the rigorist for ceremonial purity. They were not to be sidetracked into fussiness about food and food laws. They were to heal and to preach, the content of their message being, The kingdom of God has come near to you. The message must be accepted and acted on by those who received it for the kingdom is near. This is their day of opportunity.
10–12. Perhaps a town will not receive them. Then they are to go into its streets with their message. They are to tell the people two things. First, they must wipe the dust off their feet against them (for this symbolical action see the note on 9:5), an action that tells the citizens in symbol that they have placed themselves outside the people of God. Second, they are to say that the rejection of their message does not alter the realities: it was nothing less than the kingdom of God that had come near. In rejecting the preachers they were not simply rejecting a couple of poor itinerants, but the very kingdom of God, and that has serious consequences. The people have drawn down judgment on themselves. That day is not explained, but clearly it means the dreadful day of judgment (cf. 21:34; Matt. 7:22; 2 Thess. 1:10; 2 Tim. 1:12, 18; 4:8). Then it will be more tolerable … for Sodom than for the offenders. The destruction of Sodom (Gen. 19:13, 24f.) led to that city’s becoming proverbial for the judgment by God of wicked people. The guilt of those who rejected the messengers of God’s kingdom is emphasized by the allusion.
2. The doom of the Galilean cities (10:13–16)
Mention of those who might reject Jesus leads naturally to the mention of those who had already done so. These words may or may not have been spoken on the same occasion (Matthew has them in a different context, 11:20–24). But they suit the theme of judgment.
13–14. Woe is not a call for vengeance, but an expression of deep regret, ‘Alas’ (cf. 6:24–26). The mention of the towns Chorazin (in the New Testament only here and in the Matthean parallel) and Bethsaida brings home the fact that we know little of Jesus’ life. Nothing at all is known of his ministry in the former town and very little of that in the latter. But these words show that he had worked extensively in both places and done miracles there. Indeed the mighty works he did had been of such a character that they would have produced repentance in Tyre and Sidon. Those cities, situated on the coast to the north of Galilee, had formed the heart of the Phoenician empire. They were great commercial centres, but had sinned grievously and had been the object of God’s appeal through the prophets and of his judgment when they would not respond (cf. Isa. 23; Ezek. 26 – 28). Yet these cities would be better off in the judgment than Chorazin and Bethsaida. So serious is it to reject the Son of God.
15. Capernaum was the city where much of Jesus’ ministry had been exercised. So much was he there that it could be called his own city (Matt. 9:1). It had seen miracles and heard teaching. But it had remained largely unmoved. Evidently the citizens of Capernaum thought well of themselves, but the question will you be exalted to heaven? looks for the answer ‘No’! On the contrary, to Hades (this is given emphasis) they will be brought down (cf. Isa. 14:13, 15). Clearly heaven and Hades are here used for the height of glory and the depth of degradation. ‘Jesus predicts the future humbling or death of the city … Today the deserted site of Capernaum bears its eloquent, silent testimony to his prophecy’ (Ellis).
16. On a number of occasions Jesus spoke words like this little saying (Matt. 10:40; John 13:20). Luke evidently puts it here because of its general appropriateness and not to indicate that it was necessarily spoken at this time. It emphasizes the importance of the messengers Jesus sent out. When he authorizes anyone to speak, that person speaks with authority. Anyone who hears him hears Jesus and anyone who rejects him rejects the Lord. This puts a great responsibility on all who hear the message. But there is more. Anyone who rejects Jesus rejects also, and in that act, him who sent him. Jesus’ messengers then go forth with the fullest accreditation. Their message is to be taken with full seriousness.
3. The return of the seventy (10:17–20)
Luke does not tell us how long the preachers were away or where they reported back, but in due course they linked up with Jesus again.
17. The MSS are divided over seventy and ‘seventy-two’ in much the same way as in verse 1 (where see note). The group returned with joy. Their experience had evidently not included too many rejections and they were happy as they reported in. The one thing they mention in particular is that the demons were subject to them in the name of Jesus. Presumably this means that they cast demons out of sufferers, and they felt that they were sharing in Jesus’ triumph over the evil ones. As this is not mentioned in their commissioning, they may not have been expecting it and it came as a joyful extra.
18. It is not easy to see the meaning of the words, I saw Satan fall like lightning from heaven. Heaven will stand here for the height of power (so Plummer; cf. Isa. 14:12). Probably in the mission of the seventy Jesus saw the defeat of Satan (his verb means ‘I was watching’, imperfect tense), a defeat as sudden and unexpected (to the forces of evil) as a flash of lightning. To the casual observer all that had happened was that a few mendicant preachers had spoken in a few small towns and healed a few sick folk. But in that gospel triumph Satan had suffered a notable defeat. Another view takes the words to refer to Satan’s fall which Jesus saw in pre-incarnation times. On this view the disciples are being warned not be proud as a result of their successful mission: they should remember that even Satan fell. But the former view is to be preferred.
19–20. To the seventy Jesus has given authority (the word points to the right to exercise power rather than simply to power) to tread upon serpents and scorpions (cf. Ps. 91:13; Mark 16:18). They were immune from harm from such sources while they were doing the work to which they were sent. It is not certain whether the words are to be taken literally or figuratively. It is probably the latter, for there is no record of a Christian preacher treading on literal snakes or scorpions without taking harm (though once Paul escaped when a viper fastened on his arm, Acts 28:3–5). More, they had authority over all the power of the enemy. Satan himself could not prevail against them. Their security is emphasized with nothing shall hurt you. All this makes a dazzling picture for such humble people. But Jesus goes on to teach that they must get their priorities right. Their real ground for rejoicing is not their victory over the spirits. The people from whom they had expelled demons would in due course pass away, as would even this earth, the scene of their triumph. Much more important is it that their names are written (perfect tense pointing to what is permanent) in heaven (cf. Exod. 32:32; Dan. 12:1; Heb. 12:23; Rev. 3:5, etc.). Jesus turns their attention to realities that will last.
4. Jesus’ joy (10:21–24)
Caird speaks of this as ‘an inspired and exultant utterance by Jesus, which contains a succinct summary of most of his teaching’. The section so closely resembles much in John that it has been called ‘a Johannine bolt from the Synoptic blue’. It is a reminder that the style in John is not as alien from the Synoptists as some have maintained.
21. Rejoiced is far too colourless a translation for ēgalliasato, which means a positive exultation (‘thrilled with joy’, Moffatt). Typically Luke says that this was in the Holy Spirit. The prayer is one of thanksgiving. God is addressed both in his compassion (Father) and his greatness (Lord of heaven and earth). Jesus goes on to thank God for his revelation. What it is that is revealed he does not say, but we would naturally refer these things to what the seventy have just learnt. Jesus gives thanks that the revelation has been made on grounds other than that of human wisdom (the wise and understanding as such have no access to it). God has spoken to the lowly, those who are no more than babes.
22. All things have been delivered to me by my Father, Jesus goes on (cf. John 3:35; 13:3). He has the supreme place, lacking nothing. But this is not at all obvious. No-one knows who the Son is except the Father. There are depths in the being of our Lord that his followers cannot plumb. Jesus calls himself the Son in the Synoptic Gospels only here (together with the Matthean parallel) and in Mark 13:32, though the expression is common in John. It goes with this that no-one knows who the Father is except the Son. There is an important addition, and any one to whom the Son chooses to reveal him. These sayings ‘assert a unique relation of Jesus to the Father, precisely as “the Son” ’ (Fitzmyer). It is through Jesus and only through Jesus that people come to know the Father as he is. ‘The God and Father of the Lord Jesus’ (2 Cor. 11:31) is an expression with a very full meaning. God is as Jesus revealed him.
23–24. After his prayer Jesus had a word for the disciples. He spoke to them privately, which implies that the previous words were uttered in the hearing of more than the disciples. But these words are for them alone. Jesus says that they are really blessed in seeing what they see. Many prophets and kings desired to see and hear what they saw and heard, but without doing so. Jesus was the longexpected Messiah, the One whom the spiritually minded had expected and longed for through the centuries. But it was given to the disciples to see the fulfilment of all this and it was not given to any previous generation.