Luke Chapter Ten
Jesus Sends Out Seventy-Two Evangelists
10:1 After this the Lord appointed seventy-two others and sent them on ahead of him, two by two, into every town and place where he himself was about to go.
While on the road to Jerusalem, Jesus appoints 72 people to go out ahead of Him as evangelists. Messengers representing the kingdom of God ready to share the gospel message. Jesus sends them out in twos, two by two, into every town they were approaching.
It is interesting to note that the witness of two individuals was required by God’s law for any prosecution (see Numbers 35:30; Deuteronomy 17:6; 19:15-21). Jesus is now applying that concept to witnessing for the kingdom of God. The witness of two or more people adds reassurance and credibility to the message.
10:2 And he said to them, “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. 3 Go your way; behold, I am sending you out as lambs in the midst of wolves.
Before leaving, Jesus instructs the 72 evangelists that the harvest is plentiful (those that are ready to receive the gospel message), but the number of people willing to evangelize are only a few. Therefore, they were to pray earnestly to God to send more laborers out into the world. Jesus tells them to go, but first warns them that He is sending them out as lambs in the midst of wolves, as the presentation of the gospel message can challenge one’s worldview.[1] Instead of accepting Jesus, the person can become belligerent, nasty, loud in their revolt, or possibly even physically violent, being truly wolf-like.
The harvest is still plentiful today, but sadly the number of laborers remain few. Christians today need to do as Jesus instructed, to pray earnestly for God to send out more laborers.
10:4 Carry no moneybag, no knapsack, no sandals, and greet no one on the road. 5 Whatever house you enter, first say, ‘Peace be to this house!’ 6 And if a son of peace is there, your peace will rest upon him. But if not, it will return to you. 7 And remain in the same house, eating and drinking what they provide, for the laborer deserves his wages. Do not go from house to house.
Jesus gives further instructions. He wants His representatives to rely on God’s provisions and not call attention to themselves. Similar to the instructions given to His disciples earlier (see Matthew 10:5-15; Mark 6:7-13; Luke 9:1-5), they were not to carry any moneybags, knapsacks, or sandals. They were also not to greet anyone on the road, which could potentially distract them. When they enter a house, they were to bless the household by saying, “Peace be to this house!” Jesus then added, “If those who live there are peaceful, the blessing will stand; if they are not, the blessing will return to you.” (NLT) They were to remain in the same house and have meals with them, to let them provide for them as a laborer deserves their wages (see also Matthew 10:10; 1 Corinthians 9:14; 1 Timothy 5:17-18). Plus, they were not to move around from house to house looking for better accommodations or better food.
10:8 Whenever you enter a town and they receive you, eat what is set before you. 9 Heal the sick in it and say to them, ‘The kingdom of God has come near to you.’ 10 But whenever you enter a town and they do not receive you, go into its streets and say, 11 ‘Even the dust of your town that clings to our feet we wipe off against you. Nevertheless know this, that the kingdom of God has come near.’ 12 I tell you, it will be more bearable on that day for Sodom than for that town.
When they entered a town that willingly received and accepted them, they were to eat whatever they provided for them. While there they were to heal their sick and explain to them that the kingdom of God is near to them. But, if they enter a town that rejects them, they were to go into the town’s streets and say, “Even the dust of your town that clings to our feet we wipe off against you. Nevertheless know this, that the kingdom of God has come near.” Shaking the dust off their feet was an old Jewish custom signifying they were not responsible for the results of their rejection (see Matthew 10:14; Mark 6:11; Luke 9:5; Acts 13:51). Jesus then compares the towns that reject the gospel message with Sodom, the corrupt Old Testament town (see Genesis 19:23-29), saying the people of those towns will be judged more severally than the people of Sodom on Judgment Day.
Considerations
Each of the four gospels focus primarily on two groups, first being Jesus and His inner-circle disciples and second being the large crowds that followed Him. There was, however, a third group, they too were often called disciples,[2] but not much was said about them, other than they also followed Jesus. Apparently a sizable number of these disciples learned enough from Jesus to be effective witnesses, as 72 of them were sent out by Him as His representatives.
There are several manuscripts that state that there were 70, not 72, evangelists that Jesus sent out. The number 70 appears in several English Bibles (for example: Amplified, KJV, The Message, NKJV, Young’s, etc.). So, which number is correct? Most modern scholars lean toward 72, however, the debate is far from being over.
Was it seventy or seventy-two whom Jesus appointed and sent on ahead of him? The external evidence is almost evenly divided. On the one hand, the chief representatives of the Alexandrian and the Western groups, with most of the Old Latin and the Sinaitic Syriac, support the numeral “seventy-two.” On the other hand, other Alexandrian witnesses of relatively great weight (א L Δ Λ Ξ), as well as other noteworthy evidence (f 1 and f 13 ), join in support of the numeral “seventy”.
The factors that bear on the evaluation of internal evidence are singularly elusive. Does the account of the sending of 70 or 72 disciples have a symbolic import, and, if so, which number seems to be better suited to express that symbolism? The answers to this question are almost without number, depending upon what one assumes to be the symbolism intended by Jesus and/or the evangelist and/or those who transmitted the account. In order to represent the balance of external evidence and the indecisiveness of internal considerations, a majority of the Committee decided to include the word δύο in the text, but to enclose it within square brackets to indicate a certain doubt that it has a right to stand there.
[The concept of “70” is an established entity in the Septuagint and in Christian tradition. The number of examples of “70” in the Old Testament is overwhelming: there are always 70 souls in the house of Jacob, 70 elders, sons, priests, and 70 years that are mentioned in chronological references to important events. The number 72 appears only once, where, amid many other numbers, 72 cattle are set aside for a sacrificial offering (Nu 31:38). If 72 occurs in the Letter of Aristeas (as the number of translators of the Septuagint) as well as in III Enoch, these sporadic instances are not to be compared in significance with the tradition involving 70.
Consequently it is astonishing that the reading ἑβδομήκοντα δύο occurs at all in 10:1 and 17, and that it has such strong support. A reading that in the Gospels has in its support 𝔓75 B D, the Old Syriac, the Old Latin, etc., etc. is ordinarily regarded at once as the original reading. If in addition the opposing reading lies under the suspicion of ecclesiastical “normalizing,” the testimony becomes irrefutable. The opposing witnesses represent entirely an ecclesiastical normalizing. That they are in the majority is altogether understandable; if they are ancient, this only proves how early the normalizing process began to operate. For these reasons ἑβδομήκοντα δύο should be printed without square brackets. K.A.][3]
Footnote f 1 = 1, 118, 131, 209, 1582 et al., cf. K. Lake, Codex 1 of the Gospels and its Allies, (Texts and Studies VII/3) Cambridge 1902, reprint 1967.
Footnote f 13 = 13, 69, 124, 174, 230, 346, 543, 788, 826, 828, 983, 1689’, 1709, et al., cf. K. and S. Lake, Family 13 (The Ferrar Group), (Studies and Documents XI) London 1941 [= Mark]; J. Geerlings, Family 13 (The Ferrar Group), (Studies and Documents XIX–XXI) Salt Lake City 1961–1962 [= Matthew, Luke, John]; W. H. Ferrar, A Collation of Four Important Manuscripts of the Gospels, ed. T. K. Abbott, Dublin/London 1877.
Woe to Unrepentant Cities
[Text parallels Matthew 11:21-24]
10:13 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. 14 But it will be more bearable in the judgment for Tyre and Sidon than for you. 15 And you, Capernaum, will you be exalted to heaven? You shall be brought down to Hades.
Continuing His instruction to the 72, Jesus gives them an example of two cities that are condemned, Chorazin and Bethsaida. Saying that if what the people did against God in these two cities was done in the pagan communities of Tyre and Sidon, they would have repented a long time ago. To put everything into perspective, Jesus says that it will be more bearable during judgment for Tyre and Sidon, than Chorazin and Bethsaida. Jesus then proclaimed judgment on Capernaum, asking the people of that city if they actually believe that they will be exalted in heaven, as they will instead be brought down to Hades.[4]
10:16 “The one who hears you hears me, and the one who rejects you rejects me, and the one who rejects me rejects him who sent me.”
Jesus tells this large group of evangelists, that anyone who hears them would be equivalent to hearing the gospel message directly from Him. But if someone rejects them, they will not only be rejecting them, but also Jesus and the One that sent Him, God the Father.
Return of the Seventy-Two Evangelists
10:17 The seventy-two returned with joy, saying, “Lord, even the demons are subject to us in your name!” 18 And he said to them, “I saw Satan fall like lightning from heaven. 19 Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall hurt you. 20 Nevertheless, do not rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven.”
The 72 evangelists return with joy from their campaign of preparing the way for Jesus. Luke reports that they were excited that even the demons obeyed their commands in His name. Jesus told them that He saw Satan fall like lightning from heaven.[5] The Bible uses the imagery of a star or lightning falling out of the sky regarding Satan’s fall from heaven in both the Old and New Testaments. For example, in Isaiah we read, “How you are fallen from heaven, O Day Star, son of Dawn!” (Isaiah 14:12, see also Revelation 9:1; 12:4, 9). The use of this phrase here is widely interpreted. Some believe that Jesus is referring to Satan’s original fall as depicted in this verse in Isaiah. Some point out that Jesus said He “was watching,” referring to an ongoing action and that the events of lightning represented the gradual deterioration of Satan’s realm, one new believer at a time.
Jesus reminds them that He gave them authority to tread (can also be translated as trample) on serpents, scorpions, and over all the power of the enemy. While many believe that the serpents (snakes) and scorpions are a reference to actual snakes and scorpions, they are likely metaphors for Satan and His minions. Jesus reassures these 72 evangelists that nothing will hurt them while doing the work of the kingdom of God. Jesus then goes back to their initial source of excitement, that demons obeyed their commands. He said that they should not rejoice that spirits listen to them, but instead rejoice that their names are written in heaven. Jesus again reminding His disciples that what is important is salvation for themselves and others, not that spirits listen.
These promises from Jesus to this large group of disciples and evangelists are still applicable today. This does not mean that the gospel message will always be accepted or that there won’t be conflict (or even some pain), but God is always with anyone who steps up to help grow the kingdom of God through evangelism. He will take care of everything, all Christians need to do is be willing and show up!
Jesus Rejoices
[Text parallels Matthew 11:25-30]
10:21 In that same hour he rejoiced in the Holy Spirit and said, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; yes, Father, for such was your gracious will. 22 All things have been handed over to me by my Father, and no one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son chooses to reveal him.”
Within the same hour, Jesus rejoiced in the Holy Spirit, thanking His Father, that had hidden these things (truth regarding Jesus and the corresponding path to salvation that He offers) from those that think they are wise, while revealing them to those that accept Jesus like a child. Understanding that the truth regarding salvation for any believer requires comprehension that can only come from God. The Father is not hiding this truth because He wants them condemned, it is through their own unwillingness to accept Jesus and any subsequent change, that prevents them from receiving that comprehension. Jesus explains this concept by noting that all things have been handed over to Him by His Father (remember the Great Commission begins with similar wording, see Matthew 28:18). He further notes that no one knows who the Son is except the Father, or who the Father is except the Son, and that includes all those that the Son chooses (Greek ‘boulētai’,[6] a desire, a willingness) to reveal them to.[7]
10:23 Then turning to the disciples he said privately, “Blessed are the eyes that see what you see! 24 For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it.”
Jesus turns to His inner-circle of disciples and tells them that they are truly blessed. Because they are able to watch events unfold from prophecy that was written long ago. Events that many prophets and kings in the past long-desired to see what they are seeing and hear what they are hearing.
The Parable of the Good Samaritan
10:25 And behold, a lawyer stood up to put him to the test, saying, “Teacher, what shall I do to inherit eternal life?” 26 He said to him, “What is written in the Law? How do you read it?” 27 And he answered, “You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself.” 28 And he said to him, “You have answered correctly; do this, and you will live.” 29 But he, desiring to justify himself, said to Jesus, “And who is my neighbor?”
Jesus is approached by a lawyer who, with the intent to test Him, asked Him, “What shall I do to inherit eternal life?” Jesus replied with a question of His own, “What is written in the Law? How do you read it?” The lawyer responded by quoting Deuteronomy 6:5. Jesus tells him that he answered correctly and that if he did as the verse says, then he will live. Perhaps due to him being a lawyer, he was being legalistic and needed the ‘legal’ definition of who exactly was his neighbor. So Jesus answered him with a parable commonly known as the “Parable of the Good Samaritan.”
10:30 Jesus replied, “A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him and departed, leaving him half dead. 31 Now by chance a priest was going down that road, and when he saw him he passed by on the other side. 32 So likewise a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan, as he journeyed, came to where he was, and when he saw him, he had compassion. 34 He went to him and bound up his wounds, pouring on oil and wine. Then he set him on his own animal and brought him to an inn and took care of him. 35 And the next day he took out two denarii and gave them to the innkeeper, saying, ‘Take care of him, and whatever more you spend, I will repay you when I come back.’ 36 Which of these three, do you think, proved to be a neighbor to the man who fell among the robbers?” 37 He said, “The one who showed him mercy.” And Jesus said to him, “You go, and do likewise.”
After telling the parable, Jesus asks the lawyer, “Which one of these three, do you think, proved to be a neighbor to the man who fell among the robbers?” The lawyer responded correctly, “the one who showed mercy.” Jesus then told to go and do likewise.
Jesus chose three specific people groups for His illustration: 1) A priest; 2) a Levite; and 3) a Samaritan. The priest (also a Levite) and the Levite both noticed the injured person but did nothing to help him. When the Samaritan,[8] a member of a much-hated people group came along, he not only helped the man but made sure he was going to be taken care of until he was healthy again. Assuming that the man that was attacked was Jewish, two of his own people, simply walked away, refusing to assist. But when the Samaritan came along, he set aside the mutual hatred, and saved the man. Neighbors are not just people that are known or people around the area, Jesus defined them to be anyone, essentially any fellow human being, enemy or not. Christians are to be known for their outrageous and unconditional love.
Martha Distracted By Mary
10:38 Now as they went on their way, Jesus entered a village. And a woman named Martha welcomed him into her house. 39 And she had a sister called Mary, who sat at the Lord’s feet and listened to his teaching. 40 But Martha was distracted with much serving. And she went up to him and said, “Lord, do you not care that my sister has left me to serve alone? Tell her then to help me.” 41 But the Lord answered her, “Martha, Martha, you are anxious and troubled about many things, 42 but one thing is necessary. Mary has chosen the good portion, which will not be taken away from her.”
The village Jesus entered was Bethany, less than two miles from Jerusalem (see John 11:1). He was invited into Mary and Martha’s home by Martha. This is the first mention of Martha in the Bible. Once inside, Mary sat at Jesus’ feet and listened to His teaching, while Martha, Mary’s sister, prepared the meal. Martha distracted with her duties, became disturbed that her sister was not helping her. So, she then asks Jesus, “Lord, doesn’t it seem unfair to you that my sister just sits here while I do all the work? Tell her to come and help me.” (NLT) Jesus calms her down and tells her that she is worried and upset over many things, but there is only one thing that is important and Mary has determined what that is and that will not be taken away from her.[9]
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[1] See Considerations under Matthew 18:5-6 “What is a Worldview?"
[2] See Considerations under Matthew 8:18-22 "Disciples."
[3] Metzger, B. M., United Bible Societies. (1994). A textual commentary on the Greek New Testament, second edition a companion volume to the United Bible Societies’ Greek New Testament (4th rev. ed.) (pp. 126–127). London; New York: United Bible Societies.
[4] See also the commentary under Matthew 11:21-23 and the Considerations under Matthew 8:5-13 regarding “Hell By Any Other Name is Still Hell or Is it?”
[5] See also Considerations under Matthew 4:11 “Introducing Satan.”
[6] Strong’s Greek 1014.
[7] See commentary under Matthew 22:11-14 and Considerations under Matthew 22:11-14 "Election and Predestination."
[8] See Considerations under Matthew 10:5-15 "Samaritans."
[9] See commentary under Matthew 26:6-7 and Considerations under Matthew 26:8-13 “Mary Understood.”
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