This part of the new section continues to focus attention on Jesus' disciples (cf. vv. 1-50). The problem of their attitude toward other people also continues (cf. vv. 46-50). There is further instruction on the cost of discipleship too (vv. 57-62; cf. 6:20-49). The heart of this part of the Gospel is Jesus' preparation of the disciples for their second mission. The contrast between disciples and non-disciples becomes stronger, and the duties and privileges of discipleship emerge clearer.
The first verse (9:51) sets the agenda for all that follows until Jesus' Triumphal Entry. It was now time for Jesus to begin moving toward Jerusalem and the Cross. As He did so, He immediately encountered opposition (cf. Acts 20:3; 21:4, 11-14), but He accepted it and refused to retaliate against His opponents. Jesus' attitude here recalls His reaction to the opposition He encountered in Nazareth at the beginning of His Galilean ministry (4:16-30), and it previews His attitude in His passion. It also contrasts with the disciples' attitude toward others and provides a positive example for reader disciples who sometimes encounter antagonists who are similar to the Samaritans.
It is difficult to make this incident fit into its Lukan context chronologically. Probably our writer was not following a strict sequence of events here but inserted this incident where he did for thematic purposes.
9:51 The time had come for Jesus to begin moving toward Jerusalem for His final visit before the Cross (cf. Gen. 31:21; Jer. 21:10; 44:12). Luke looked beyond His passion there to His ascension. In this Gospel, Luke presented the ministry of Jesus before His ascension, and in Acts He reported what Jesus did after His ascension through His disciples (cf. Acts 1:2). By focusing on the ascension, Luke reminded his readers of the glorious outcome of the passion and the continuing ministry of Jesus' disciples. Jesus' resoluteness in view of the suffering that lay ahead of Him also gives a positive example to readers.
9:52 The messengers that Jesus sent ahead were apparently to arrange overnight accommodations for Jesus and His disciples. They were not on a preaching mission. Normally Jewish pilgrims on their way from Galilee to Jerusalem passed through Samaria.264They were unwelcome visitors. A trip directly from Galilee to Jerusalem would have taken about three days.
The Jews had regarded the Samaritans as apostates and half-pagans since the Exile. The Samaritans descended from the poor Israelites who remained in the land when the Assyrians captured the northern kingdom of Israel in 722 B.C. The Jews believed that the Samaritans were the descendants of Israelites who intermarried with the non-Jews that the Assyrian kings imported into the land (2 Kings 17:6; 24-26). However they may have been the pureblooded descendants of the Israelites who remained in the land.265Eventually the Samaritans rejected the Jewish Scriptures except the Pentateuch. The two groups of people were still mutually hostile in Jesus' day (cf. John 4:9).266
9:53-54 The Samaritans whom the messengers contacted refused to accept Jesus and His followers because they were on their way to Jerusalem, evidently to worship there. The Samaritans rejected Jerusalem as a legitimate site of worship (cf. John 4:20). Evidently they did not reject Jesus because He claimed to be the Messiah but simply because He was a Jew. The attitude of James and John was typically hostile. They may have been thinking that Jesus would react to the Samaritans as Elijah had to his opponents (2 Kings 1:9-12). Their question suggests that Jesus' disciples saw strong similarities between Jesus' ministry and Elijah's (cf. v. 19). However, they were willing to play Elijah's part by calling down judgment; they were not asking Jesus to do so.
It seems unlikely that Jesus gave James and John their nickname Boanerges, "sons of thunder,"because of this incident (Mark 3:17). All the other disciples' nicknames were positive rather than derogatory, and this one probably was too.
9:55-56 Jesus strongly disapproved of James and John's attitude, and He gave them a rebuke (Gr. epetimesen, cf. 4:35, 41; 8:24). Jesus' mission did not call for Him to bring judgment yet. The group, therefore, proceeded to another presumably Samaritan village where they found lodging.
The point of the story is Jesus' toleration of rejection without retaliation (cf. 6:36). His attitude contrasts with the disciples' attitude, which did not grow out of righteous indignation because the Samaritans were rejecting the Messiah but out of racial prejudice.
Luke turned from a presentation of people who rejected Jesus to one in which three individuals wanted to become His disciples. Each of them underestimated the degree of commitment that Jesus required. Jesus' words clarify the cost of discipleship (cf. vv. 23-26). Note the recurrence of the key word "follow"in verses 57, 59, and 61. The first two incidents evidently happened during Jesus' ministry in Galilee (cf. Matt. 8:18), and perhaps the third one did too. Luke probably grouped them here because they all deal with the same issue that Luke developed in this context, namely discipleship.
9:57-58 Matthew wrote that the man was a scribe (Matt. 8:19), but Luke generalized the reference probably so every reader could identify with the man. The man professed willingness to follow Jesus anywhere as His intimate disciple. Jesus did not rebuke him but clarified for him what that would involve so he could count the cost intelligently. He would need to be willing to accept homelessness, physical discomfort, privation, and rejection. Jesus' disciples had experienced these things travelling through Samaria (vv. 51-56). By using the title "Son of Man"Jesus heightened the irony of His sufferings. If the Son of Man experienced these things, how much more would His disciples do so.
9:59-60 The first man came to Jesus requesting permission to follow Him. This one received a command from Jesus to follow Him in exactly the same words as Jesus used to call the Twelve (e.g., 5:27). Matthew's account has him approaching Jesus, but this was evidently after Jesus called him. Was the man's father dead already or in danger of dying? The text is not clear, and an answer to this question is not necessary. Clearly the man was wanting Jesus to approve his postponing his obedience in either case.
"Burial of the dead was a religious duty that took precedence over all others, including even study of the Law. . . . It follows that burial of a father was a religious duty of the utmost importance (Gn. 50:5 . . .)."267
The dead whom Jesus said should bury the dead probably were the spiritually dead who did not believe in Jesus. The mission of believers was more important than even discharging customary family obligations when these conflicted with discipleship responsibilities. It is hard to imagine how Jesus could have set forth the importance of immediate and wholehearted participation in God's program more forcefully.
9:61-62 Luke alone recorded this third conversation. It appears anticlimactic at first, but it is not because the man was asking Jesus for a lesser concession than his predecessor (vv. 59-60). A good-bye would only take a few minutes whereas burying a father would take an indefinite time. Perhaps he thought that if Elijah permitted Elisha to say farewell to his parents before he followed Elijah, Jesus would surely permit him to do the same (1 Kings 19:19-21). Yet even this concession was not one Jesus would grant. Jesus' mission was more important than Elijah's. Jesus' answer was again proverbial (cf. v. 50). Discipleship involves hard work and sacrifice similar to plowing. A farmer who does not concentrate on his plowing is not a fit farmer. Likewise a disciple who allows life to distract him from his duties as a disciple is unfit for the kingdom (cf. Phil. 3:13; Heb. 6:7; 12:1-2). The disciple of Jesus must continue to follow Him faithfully.
These "hard sayings"clarify the demands of discipleship. Jesus' followers must be willing to share His homelessness, to place participation in God's program above the claims that family and duty impose, and to persevere in their calling. Luke probably did not record the responses of these three individuals so the reader would see himself or herself in the story and realize the importance of making the proper response personally.
The theme of discipleship training continues in this section of verses. The 70 disciples that Jesus sent out contrast with the three men Luke just finished presenting (9:57-62). This was a second mission on which Jesus sent a group of His disciples, the first being the mission of the Twelve (9:1-6, 10). Only Luke referred to it, though there are similarities with other Gospel passages (cf. Matt. 9:37-38; 10:7-16; 11:21-23). It is not surprising to find this incident in this Gospel. Luke had an interest in showing the development of God's mission from a small beginning in Luke. He presented it as growing to a worldwide enterprise in Acts. His emphasis was again the instruction Jesus gave these disciples in preparation for their ministry (cf. 9:1-6).
10:1 "After this"shows Luke's basic chronological progression, but he deviated from it often, as did the other Gospel writers. Luke's use of "Lord"here stresses His authority, an important emphasis in a section dealing with Jesus' directions to His followers.
The number of the messengers is a problem. Both 70 (NASB, AV, RSV) and 72 (NIV, NEB, JB) have good textual support. Commentators usually favor one or the other because of why they believe Jesus may have selected 70 or 72 since the textual evidence is so equal. Those who favor 70 usually do so because they believe Jesus was following an Old Testament precedent. There were 70 descendants of Jacob who went to Egypt with him (Exod. 1:1-5). There were also 70 elders in Israel (Exod. 24:1; Num. 11:16-17, 24-25) and in the Sanhedrin, and people in Jesus' day viewed the world as having 70 nations in it (Gen. 10).268Some scholars believe that one or more of these factors influenced Jesus. Others who favor 72 think that the table of nations in the Septuagint version of Genesis 10 that lists 72 nations influenced Jesus.269Another view is that the 72 translators of the Septuagint influenced Him.270I prefer 70 mainly because I think it likely that Jesus was prefiguring a mission to the whole world here. However this problem has no significant bearing on the meaning of the rest of the story.
The scope of this mission was broader than the mission of the Twelve. The Seventy were to go to all the towns Jesus planned to visit, apparently not just Jewish towns but also those in the Samaritan and Gentile areas of Palestine. Evidently these disciples were to do what John the Baptist had done through his verbal witness, namely prepare the people for the coming and preaching of Messiah (cf. 7:27). Their task was not just to arrange accommodations for Jesus as had been the task of the messengers in the preceding pericope (cf. 9:52). Sending messengers two by two was a common practice (cf. 7:18-19; Mark 6:7; Acts 13:2; 15:27, 39-40; 17:14; 19:22). It assured companionship, protection, and the double witness that the Jews required (Deut. 17:6; 19:15).271
10:2 Jesus' first instruction to the Seventy was that they pray (cf. 1 Tim 2:1-8). Jesus gave His disciples the same instructions on another occasion (cf. Matt. 9:37-38). The harvest figure is common in Scripture, and it pictures God gathering His elect (cf. Matt. 13:37-43; et al.). In this context it referred to gathering believers in Jesus out from the mass of unbelievers to whom the Seventy would go. When He said that the harvest was plentiful, Jesus meant that there was much work to do bringing the gospel of the kingdom to everyone. His disciple messengers were few in proportion to the large task. Therefore the disciples needed to pray God to send every qualified messenger out into the "field"and that none would fail to participate in this mission. Thus this verse expresses Jesus' desire for more workers and for full participation by the workers who were available.
10:3 The importance of participation continues in Jesus' imperative command to the Seventy to go (Gr. hypagete, cf. Matt. 28:19). The sheep among wolves figure was evidently a favorite one for Jesus (cf. Matt. 10:16). It pictures the dependent and vulnerable position of His disciples among hostile adversaries. They needed to trust in and pray to God, therefore, as they ministered. Jesus sent them out (Gr. apostello) as apostles, in the general sense of that word. Jesus was speaking as the Shepherd of His sheep.
10:4 The mission of the Seventy would be relatively brief, so they needed to travel lightly (cf. 9:3; Mark 6:8). The implication of their not carrying a purse was that they should depend on the hospitality and gifts of believers to sustain them but most importantly on God. In ancient Near Eastern culture people often gave very long greetings that tied them up sometimes for days (cf. Judg. 19:4-9; 2 Kings 4:29). Jesus did not mean that His disciples should be unfriendly or unsociable but that they should not allow these greetings to divert them from their mission. They were to pursue their work and not waste their time on lesser things.
10:5-6 The Seventy were to utter a benediction on any household that offered them hospitality. "Peace"(Heb. shalom) was a common Jewish blessing that wished the fullness of Yahweh's blessing on the recipient (cf. John 14:27). As the disciples ministered, it would become clear whether the host really believed their message. If he turned out to be a man of peace, namely a man marked by the fullness of God's blessing on his life, the disciple's benediction would result in God's further blessing. If the host proved unbelieving, God would not bring the fullness of His blessing on him, but the host would forfeit it (cf. Matt. 10:11-13; Mark 6:10-11).
10:7 The Seventy, like the Twelve (cf. 9:4), were normally to remain with their hosts and not move around in one neighborhood trying to improve their situation (cf. Matt. 10:11; Mark 6:10). This would result in their wasting time and possibly insulting their hosts. As servants of the Lord, they were to eat and drink what their hosts provided. They could expect sustenance and needed to be content with that even though it might not necessarily be what they would prefer. The principle of the worker being worthy of his wages goes back to creation (Gen. 1:28-30). Jesus and the apostles reaffirmed it for the present inter-advent age (cf. Matt. 10:10; 1 Cor. 9:3-18; 1 Tim. 5:18; 3 John 5-8).
10:8 Taken broadly the food set before the disciples in whatever town they might visit could possibly include ceremonially unclean food. Jesus was already dispensing with the clean unclean distinction in foods (cf. 11:41; Mark 7:19; Rom. 10:4). Peter's scrupulous observance of the Jewish dietary laws may not have characterized all the disciples (cf. Acts 10:14). The practice of eating "unclean"food continued to disturb the early church (cf. 1 Cor. 8). Undoubtedly Luke included this reference with his original readers in mind.
10:9 The Seventy were to continue the ministry of Jesus (7:21-22; 9:11; Matt. 4:17; Mark 1:14-15; 11:5) and the Twelve (9:1-2). This verse gives the positive content of these messengers' ministry. The mention of healing before preaching suggests that the miracles provided an opportunity for the preaching as well as validating it. Their message was that the Messiah had appeared and, therefore, the messianic kingdom was imminent. If the people had believed in Jesus, the kingdom would have begun shortly. The kingdom was near then spatially and temporally.
10:10-11 The Seventy were to declare publicly two things to the towns (i.e., the people of the towns) that rejected them and their message. They were to utter a symbolic rejection for unbelief (cf. 9:5; Matt. 10:14; Mark 6:11), and they were to remind the rejecters of the reality of the kingdom offer that they had spurned. This second action was a virtual sentence of judgment.
10:12 The common characteristic of Sodom and these Palestinian cities was failure to repent when given a warning by God (cf. Gen. 19:24-29; Matt. 10:15; 11:20-24; Rom. 9:29; 2 Pet. 2:6; Jude 7). The fate of the people of Sodom had become proverbial (cf. Isa. 1:9-10). The Sodomites had the witness of Lot, but these cities had the witness of forerunners of the Messiah. The Sodomites could have saved their city by repenting, but these cities could have entered the messianic kingdom. Therefore their guilt was greater than that of the people of Sodom.
10:13-14 The traditional site of Chorazin is at the north end of the Sea of Galilee.272Bethsaida Julius was its near neighbor (cf. 9:10). Both towns, used as representatives for many other similar ones, had received much of Jesus' ministry. Tyre and Sidon, the Phoenician cities on the Mediterranean coast, had suffered severe judgment for rejecting God and His people (cf. Isa. 23:1-18; Jer. 25:22; 47:4; Ezek, 26:1-28:23; Joel 3:4-8; Amos 1:9-10). The responsiveness of these rebellious Gentile towns in comparison to the unresponsive Jewish towns named would have encouraged readers of Luke's Gospel who were witnessing to Gentiles. However, Jesus' point was the dire fate that would come on people who spurned His offer of salvation (cf. Matt. 11:21-22). Sitting in ashes while wearing sackcloth made of goat hair or sitting on sackcloth expressed great sorrow connected with sin in the ancient Near East (cf. 1 Kings 21; 27; Job 2:8; 42:6; Esth. 4:2-3; Isa. 58:5; Jon. 3:6-8).
10:15 Capernaum had been the center of Jesus' ministry in Galilee. While it was more responsive than Nazareth (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 (Isa. 14:13-15; cf. Matt. 11:23). Evidently the people of Capernaum expected God to treat them with special favor because Jesus had done many miracles there (cf. 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.
Verses 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.
10:16 Jesus added further importance to their mission by explaining that acceptance or rejection of the Seventy amounted to acceptance or rejection of Himself and God the Father who had sent Jesus (cf. Matt. 10:40; Mark 9:37). Jesus was authorizing these disciples to act for Him (cf. John 20:21).
This ends Jesus' briefing of the Seventy for their unique mission. Luke recorded nothing about the mission itself. His concern was Jesus' instructions and their applicability to his readers in view of their mission (Acts 1:8).
Luke stressed the joy that the Seventy experienced because they participated in God's program. As we have noted before, Luke often referred to the joy that Jesus brought to people (cf. 1:14, 46; 24:52; et al.). In view of Jesus' preparatory instructions (vv. 1-16) we might have expected the Seventy to feel miserable and glad the experience was over. However that is not normally the result of serving Jesus regardless of the hardships involved. As in the preceding pericope, Luke focused on Jesus' words to the messengers.
10:17 These disciples undoubtedly experienced the same opposition and rejection that Jesus did, but their overwhelming sentiment was joy (Gr. charas). They had experienced supernatural enablement and power because they trusted and obeyed the Lord (cf. 9:1; Matt. 10:8). They quite naturally rejoiced especially in the spectacular display of God's power evident in their control of demons. Jesus exorcized demons with a command, but His disciples had to command demons in Jesus' name, namely on the basis of His authority.
10:18 Jesus described the humiliation of Satan's demons as though it was a repetition of Satan's actual fall from heaven that happened before creation. Isaiah's description of the king of Babylon's fall was similar (Isa. 14:12). Many Bible students believe that Isaiah was describing the fall of Satan. Jesus may have been alluding to this passage. However, He appears to have been describing a current fall or humiliation symbolized by the subjection of the demons to His authority. This is more probable than that He described a vision that He had. Satan will experience similar humiliations in the future during the Tribulation (Rev. 12:7-10, 13), at the end of the Tribulation (Rev. 20:2), and at the end of the Millennium (Rev. 20:10). Jesus' victory over Satan gave Him as well as His disciples cause for rejoicing.
10:19 The power that Jesus had given the Seventy to escape injury symbolized their ability to overcome Satan and His demons spiritually (cf. Rev. 12:13-17). Thus the connection with the previous verse is clear. Jesus probably referred to snakes and scorpions because they represented these spiritual foes (cf. Gen. 3:15). This was evidently a special physical protection that Jesus gave His disciples during this mission. Jesus again gave it to His disciples following His resurrection (cf. Mark 16:18). However, that protection apparently lasted only a short time (cf. Acts 28:1-6). Jesus' disciples since then have experienced injury so it was evidently a limited provision in view of the unique ministry of Jesus' original disciples and apostles. Even during the apostolic age many disciples did not escape injury or death (Acts 7:60; 12:2; 2 Tim. 4:20).
10:20 As great as victory over injury and especially demons was, a greater cause for rejoicing was the Seventy's assurance that God would reward them. God makes note of those who commit themselves to participating in His mission. Jesus' comparison helps all disciples keep His blessings in their proper perspective.
There appear to be several records that God keeps in heaven. There is the book of the living, namely those who are presently alive on the earth (Exod. 32:32-33; Deut. 29:20; Ps. 69:28; Isa. 4:3). There is also a book containing the names of the lost and their deeds (Rev. 20:12). There is a book with the names of the elect in it (Dan. 12:1; Rev. 13:8; 17:8; 20:15; 21:27). A fourth book evidently contains the names of faithful followers of the Lord (Mal. 3:16; Phil. 4:3; Heb. 12:23; Rev. 3:5). In view of the context it was apparently to this last record that Jesus referred here.
This whole pericope deals with the joy that disciples who participate in God's mission for them experience. The greatest and most fundamental reason for rejoicing for any disciple is his or her personal salvation. Yet there is also joy for disciples who take part in God's program and advance His will in the world. It involves seeing a preview of the final victory over the forces of evil (cf. Matt. 16:18). This joy more than compensates for the deprivations and rejection that discipleship entails. Non-participating disciples know nothing of this joy.
This incident followed the preceding one immediately (v. 21). The subject of joy continues, and the section on the responsibilities and rewards of discipleship reaches its climax here. Jesus expressed His joy to the Father in prayer for revealing to the disciples what they had learned, particularly Jesus' victory over Satan. This understanding constituted a unique privilege that Jesus pointed out to them.
The two parts of this section occur elsewhere in Jesus' ministry (vv. 21-22 in Matt. 11:25-27, and vv. 23-24 in Matt. 13:16-17). This suggests that Jesus said these things on more than one occasion.
10:21 The Holy Spirit's role in Jesus' ministry was another special interest of Luke's. The record of Jesus' similar prayer in Matthew 11:25-26 lacks the references to joy and the Holy Spirit. The phrase "rejoiced . . . in the Holy Spirit"(NASB) probably means that the Holy Spirit was the source of Jesus' joy (cf. Acts 13:52). He gave it to Jesus. This notation strengthens the force of what Jesus proceeded to say. Note that all three members of the Trinity appear in this verse. The Son empowered by the Spirit addressed His Father. This, too, points to a very significant statement to follow.
Jesus praised God for something the Father had done. He addressed God intimately as His Father (Gr. pater, the equivalent of the Aramaic abba, cf. 11:2). The title "Lord of heaven and earth"was a common one for Jews to use. It came from Genesis 14:19 and 22, and it draws attention to God's sovereignty. This allusion was appropriate in view of what Jesus thanked God for. Jesus probably meant that He praised God that although He had hidden the gospel of the kingdom from the humanly wise He had, nevertheless, revealed it to the humble (cf. 1:48-55; 8:10; 1 Cor. 1:18-31). The last sentence evidently means, "Yes, O Father, I praise you because this was your will (and I agree with it)."The wise and understanding that Jesus had in mind were probably the Jewish religious leaders, and the babes were His disciples. Jesus rejoiced in the privilege these disciples had had of understanding God's ways as they participated in His mission.
10:22 This verse appears to be a statement to the disciples rather than a continuation of Jesus' prayer, but verse 23 specifically identifies the beginning of His words to the disciples. Therefore we should probably understand verse 22 as part of His prayer. Apparently Jesus spoke these words for the disciples' benefit as much as for His Father's.
The "all things"in view probably include divine revelation and divine power considering the context. The second and third clauses indicate that the Father and the Son know each other completely. Consequently only the Son can reveal the Father. Jesus concluded by saying that the Son bestows knowledge of the Father according to the Son's will. By saying these things, Jesus was claiming to have an exclusive relationship with God and to be the sole mediator of the knowledge of God to humankind (cf. 4:32; 1 Tim. 2:5).
10:23 Now Jesus addressed the Seventy directly and congratulated them on participating in this revelation. The blessings that humble disciples experience contrast with the judgment that proud people who disregard the knowledge and power that Jesus revealed will experience (cf. 13-15; 1:52-55; 6:20-26; 1 Cor. 2:9-10). Those who saw what these disciples saw were blessed or fortunate. What they saw was the signs that the Messiah had arrived and His kingdom was at hand (v. 17).
10:24 The prophets typically looked forward to the fulfillment of the things that they predicted (1 Pet. 1:10-12). Kings probably represent the most important people of their day. Even they with all their advantages could not see and hear what Jesus' humble disciples could. What they saw was the signs of the advent of Messiah, and what they heard was the good news that the kingdom was at hand.
Jesus' teaching in this pericope glorified the privilege of being a disciple of His. Too often the responsibilities of discipleship make following Jesus appear very threatening and unattractive, but the rewards of discipleship far outweigh its costs (cf. Rom. 8:18). In view of this revelation, disciples of Jesus should feel encouraged to participate wholeheartedly and fully in God's mission for them. For us that means participation in the execution of the Great Commission (24:44-49).
