[10:5–6]
When the disciples reach their destination and enter a house, then they can extend a true greeting: Peace to this household. “Peace” is a traditional greeting (Hebrew shalom; e.g., 1 Chron 12:19) but it is also the blessing that accompanies the birth of the Messiah (Luke 2:14). When Jesus is recognized as “king” as he approaches Jerusalem, “peace” is again proclaimed (19:38). “Peace” will also be Jesus’ own greeting after the resurrection (24:36). The “peace” that the disciples extend is thus a blessing associated with “the kingdom of God” (10:9) that comes in Jesus.
Someone who accepts this gift is a peaceful person—literally, “a son of peace,” using a biblical way of speaking that characterizes someone by a particular quality.20 Such a peaceable person would be open to hearing the disciples’ message and allowing them to use the house as a base for their mission (Acts 16:14–15, 40).
[10:7]
Like the Twelve (Luke 9:4), the disciples are to stay in the same house rather than move about looking for a better place. The food and drink offered to them are their recompense for preaching the gospel, for the laborer deserves his payment (“wages,” RSV). This principle has its biblical roots in the tithes of produce given to the Levites as “recompense in exchange for labor in the tent of meeting” (Num 18:31). Paul applies this and similar Old Testament laws (Num 18:8; Deut 18:1–5) to those who preach the gospel, on the basis of Jesus’ teaching: “Do you not know that those who perform the temple services eat [what] belongs to the temple, and those who minister at the altar share in the sacrificial offerings? In the same way, the Lord ordered that those who preach the gospel should live by the gospel” (1 Cor 9:13–14). Moreover, in one of Paul’s pastoral letters, the principle recorded here appears verbatim: “The laborer deserves his wages” (1 Tim 5:18 RSV). These comparisons with the Levites suggest, as Paul says elsewhere, that those who preach the gospel carry out a “priestly service” (Rom 15:16).
[10:8]
Staying in one house provides a base for evangelizing a town that extends a welcome to the disciples. While in the town, they are to eat what is set before them. In contrast to the Pharisees’ restrictive customs regarding table fellowship, Jesus’ own practice of eating with tax collectors and sinners is the model for his disciples (Luke 5:29–30; 7:34; 15:1–2; 19:5–7). They will likely enter Samaritan villages (as in 9:52), where the issue of Jews eating with Samaritans would arise (John 4:9).21 Moreover, looking ahead to the Gentile mission, this instruction is helpful for overcoming the resistance of Jewish Christians to associating with Gentiles (see Acts 10:28; 11:3).22 Indeed, Paul seems to rely on a tradition handing down this teaching of Jesus, when he explains: “If an unbeliever invites you to a meal . . . eat whatever is set before you” (1 Cor 10:27 NRSV).23
[10:9]
Jesus also states what activities the disciples will carry out: cure the sick and proclaim that the kingdom of God is at hand. This is the same combination of deed and word seen in Jesus’ own ministry (Luke 6:18; 8:1–2; 9:11) and in the mission of the Twelve (9:1–2, 6). The same combination will also be seen in the Church’s mission later (Acts 8:7, 12), even down to the present time. The kingdom ushered in by Jesus, through his word and mighty deeds, is extended through the mission of those he sends out.
[10:10–12]
However, when a town does not receive the disciples, they are to shake off (or “wipe off,” a different verb than in Luke 9:5) the dust from their feet. Earlier, it was explained that this action signifies a “testimony against them” (9:5). This may be another reason why the disciples here go out in pairs (10:1), so that their message may be confirmed by the testimony of at least two witnesses (Deut 19:15). The action is accompanied by a warning: the kingdom of God is at hand. The drawing near of the kingdom is a word of salvation for those who receive it but a word of judgment to those who refuse to repent and believe. Indeed, on that coming day of judgment (Luke 10:14; 17:29–30), that town will fare worse than Sodom, the proverbial place of wickedness and perversion of hospitality.24
[10:13–14]
Jesus singles out three such towns associated with his ministry in and near Galilee. He pronounces a woe on the first two: Chorazin and Bethsaida. Besides the parallel verse (Matt 11:21), Chorazin is not otherwise mentioned in the Bible. It has been identified with the ruins at a site about two and a half miles from Capernaum, and was probably visited by Jesus on his preaching tours (Luke 4:15, 43–44; 8:1). Bethsaida (9:10) likewise had witnessed some of his mighty deeds (see Mark 8:22–26). However, at about the same time (AD 30), Philip the tetrarch had raised its status to a city,25 renamed it Julias (after Livia-Julia, mother of the emperor Tiberius), and apparently introduced there the Roman imperial religion. Jesus laments that these towns have not repented in response to his ministry. He compares them to Tyre and Sidon, Phoenician cities from which people had earlier come to listen to Jesus (Luke 6:17). Despite those cities’ past oppression of the people of Israel (Joel 4:4–8;26 1 Macc 5:15), under the same circumstances they would have manifested their repentance even by wearing rough sackcloth and sprinkling themselves with ashes, traditional disciplines associated with fasting and penitential prayer that seeks God’s mercy (Dan 9:3–5; Jon 3:5–9). Therefore, the judgment on those ancient enemies of Israel will be less severe than for Chorazin and Bethsaida. This comparison anticipates the situation in Acts, where there will be resistance to the gospel among many Jews but reception of the gospel among many Gentiles (Acts 13:45–46; 18:5–6; 28:24–28).
BIBLICAL BACKGROUND
The Kingdom of God
David’s kingdom was considered to be that “of the LORD’s kingship” (1 Chron 28:5; see 2 Chron 13:8). Thus as son of David (Luke 1:32; 18:38–39) but even more as Son of God (1:35),a Jesus the king ushers in the kingdom of God.
During the Galilean ministry, Jesus and his apostles begin proclaiming the good news of God’s kingdom.b However, most of Jesus’ teaching about the kingdom of God appears on the journey to Jerusalem—which culminates in his being acclaimed king (19:38). There are more than twenty references to the kingdom in this central section. Proclaiming God’s kingdom now becomes an urgent priority (9:60, 62). With Jesus’ coming, the kingdom is “at hand” in the midst of the people (10:9, 11; see 11:20; 17:21). However, one must also seek it and pray for its coming in fullness (11:2; 12:31). As the kingdom of God advances, Satan’s kingdom is in retreat (11:17–20; see 10:18). Jesus also uses parables to explain the kingdom (13:18–21; 19:11–27). He describes the great banquet that will take place in the kingdom (13:28–29; 14:15–24; see 22:16, 18), to which the poor and the sick are invited (14:21). He gives the conditions for entering the kingdom, indicating that it reverses worldly values (18:16–17, 24–25, 29–30). He promises the kingdom to his followers (12:32; see 22:29–30; 23:42, 51).c
Though it may seem weak when compared to the kingdoms of the world (4:5), such as the mighty Roman Empire, the kingdom of God transcends earthly armies (21:20, 31). Paradoxically, Luke’s story ends in Rome, with Paul “with complete assurance and without hindrance” proclaiming “the kingdom of God” (Acts 28:31). Daniel’s prophecy is thus being brought to fulfillment: “The God of heaven will set up a kingdom that shall never be destroyed” (Dan 2:44).
a. Costantino Antonio Ziccardi, The Relationship of Jesus and the Kingdom of God according to Luke-Acts (Rome: Editrice Pontificia Università Gregoriana, 2008), 501–3.
b. Luke 4:43; 6:20; 7:28; 8:1, 10; 9:2, 11, 27.
c. See Aletti, L’art de raconter Jésus Christ, 121–22.
[10:15]
A third city in a similar situation is Capernaum. Although the people there were amazed at his miracles and tried to prevent him from leaving (Luke 4:31–42), they too must not have repented and shown true faith in Jesus (see 7:9). At the judgment, the town will thus not be exalted to heaven but will go down to the netherworld. The language echoes the judgment on Babylon found in Isaiah: “You said in your heart, / ‘I will ascend to heaven.’ .
. . / But you are brought down to Sheol” (Isa 14:13, 15 RSV). The “netherworld” (hadēs in the †Septuagint and the New Testament) corresponds to the Hebrew she’ol, referring in general to the abode of the dead (Gen 37:35). In Luke’s Gospel, the word occurs only one other time, where it indicates more specifically a place of torment for the wicked after death (Luke 16:23), a meaning also found in some Jewish sources.27 Here, the word may have a similar meaning and is hence sometimes translated “hell” (e.g., NJB).
By means of these comparisons with wicked cities and enemies of Israel—Sodom, Tyre, Sidon, and Babylon—Jesus shows that the stakes are high if one rejects him and his message.
[10:16]
After this aside in which Jesus speaks rhetorically to the towns, he again speaks to those he is sending out: whoever listens to you listens to me. This is what apostolic authority means: there is a certain identification between Jesus and those whom he sends. This is true for better or for worse: whoever rejects you rejects me. Indeed, ever since the beginning of the journey to Jerusalem, the emphasis has been on rejection (see 9:53). The link extends even further, since the one who rejects the disciples and Jesus also rejects the one who sent him—namely, God the Father. This is the inverse of the earlier statement: “Whoever receives me receives the one who sent me” (9:48). The stakes are indeed high!
[10:17]
The return of the seventy[-two] is recounted without any break. Considering their prospects of rejection (10:16), one would expect them to come back discouraged, but instead they are rejoicing. Addressing Jesus as Lord, they specify the reason for their joy: even the demons are subject to us. Jesus had presumably given them, like the Twelve, “power and authority over all demons and to cure diseases” (9:1). Through their ministry of curing the sick and preaching the kingdom of God (10:9), the kingdom of the evil one is in retreat (see 11:20). Sent out by Jesus, they are successful because they invoke the name of Jesus (see Acts 3:6; 16:18). Indeed, “at the name of Jesus / every knee should bend” (Phil 2:10).
[10:18]
Jesus confirms what they say, explaining that he observed Satan fall like lightning from heaven.28 Jesus’ words apply to the devil the judgment in Isaiah against the king of Babylon: “How you have fallen from the heavens, / O Morning Star, son of the dawn!” (Isa 14:12).29 The devil seeks to “scale the heavens” in order to make himself “like the Most High” (Isa 14:13–14). However, through their mission, the disciples are contributing to the devil’s downfall. Certainly, the struggle is not over yet, as is evident from the diabolic activity mentioned later in the Gospel and Acts30 as well as that seen throughout history. Nevertheless, by his words Jesus anticipates the ultimate victory over Satan.
LIVING TRADITION
Apostolic Tradition
In Luke 9 and 10, Jesus gives his apostles and disciples a share in his authority as he sends them out on mission. St. Irenaeus, the second-century Church Father and bishop in what is now France, cites Luke 10 as he explains how Jesus’ teaching authority has been handed down in the Church through the apostles and their successors:
The Lord of all things gave to his apostles the power of the gospel, and through them we, too, know the truth, that is, the doctrine of God’s Son. To them the Lord also said, “He who hears you hears me; and he who despises you, despises me and him who sent me” [10:16]. . . .
In point of fact, we received the knowledge of the economy of our salvation through no others than those through whom the gospel has come down to us. This gospel they first preached orally, but later by God’s will they handed it on to us in the Scriptures. . . .
All, therefore, who wish to see the truth can view in the whole Church the tradition of the apostles that has been manifested in the whole world. Further, we are able to enumerate the bishops who were established in the Churches by the apostles, and their successions even to ourselves. . . . Since, however, . . . it would be too long to list the successions of all the Churches, we shall here address the tradition of the greatest and most ancient Church, known to all, founded and built up at Rome by the two most glorious apostles, Peter and Paul—the tradition received from the apostles . . . which has come down even to us through the successions of the bishops. . . . For with this Church, because of her greater authority, it is necessary that every Church, that is, the faithful who are everywhere, should agree, because in her the apostolic tradition has always been safeguarded.a
a. Irenaeus, Against the Heresies 3, Preface, 3.1.1, and 3.3.1–2, trans. Dominic J. Unger and M. C. Steenberg, ACW (New York: Newman, 2012), 29–30, 32–33.
[10:19]
Therefore, there is nothing to fear because Jesus has given the disciples power (“authority,” RSV) over the full force of the enemy. Jesus describes this authority as the ability to tread upon serpents and scorpions (alluding to Ps 91:13; see comment on Luke 4:10–11). The image suggests a text from Deuteronomy: as God guided the people of Israel “through the vast and terrible wilderness with its saraph serpents and scorpions” (Deut 8:15), so too Jesus’ disciples will be protected from lasting harm. Therefore, they should not be afraid.
[10:20]
To those who have ministered in his “name” (Luke 10:17), Jesus clarifies the real reason to rejoice: their names are written in heaven. This refers to “the book of life” (Ps 69:29; Phil 4:3; Rev 3:5; 21:27), a familiar biblical image for those who will be saved.
In summary, the mission of the seventy-two, as an anticipation of the Gentile mission in Acts, provides a model for the Church’s ongoing mission to advance the kingdom of God through word and deed. Amid the dangers posed by the forces of evil, Jesus continues to send out his disciples, empowering them for the task and promising them a heavenly reward.
Reflection and Application (10:1–20)
Vocation. Laborers are needed because “the harvest is abundant” (Luke 10:2). Though all Christians share in Jesus’ mission on account of their baptism, it “is carried out above all by men and women” who make “a full and lifelong commitment” to mission and “are prepared to go forth into the whole world to bring salvation.”31 Is the Lord calling me or someone I know to such a commitment?
Missionary joy. “The Gospel joy which enlivens the community of disciples is a missionary joy. The seventy-two disciples felt it as they returned from their mission.”32 How often do I experience this joy that comes from sharing my faith?
The Son Reveals the Father (10:21–24)
21At that very moment he rejoiced [in] the holy Spirit and said, “I give you praise, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to the childlike. Yes, Father, such has been your gracious will. 22All things have been handed over to me by my Father. No one knows who the Son is except the Father, and who the Father is except the Son and anyone to whom the Son wishes to reveal him.”
23Turning to the disciples in private he said, “Blessed are the eyes that see what you see. 24For I say to you, many prophets and kings desired to see what you see, but did not see it, and to hear what you hear, but did not hear it.”
OT: Isa 29:14
NT: John 3:35; 10:15; 13:3; 1 Cor 1:19, 21, 26–28. // Matt 11:25–27; 13:16–17
Catechism: Jesus’ prayer, 2603
Lectionary: Tuesday First Week of Advent; Confirmation
[10:21]
Jesus turns now to address the Father. He is still reflecting on the disciples’ mission, but his words now focus at a higher level on what that mission reveals about God’s plan of salvation and his own relationship as Son to the Father. Whereas in the Galilean section, people frequently asked about Jesus’ identity in response to his miracles, here it is Jesus himself who reveals who he is through his teaching (11:29–32).
As the disciples returned rejoicing (10:17), so too Jesus rejoiced, exulting in the holy Spirit. This verb for “rejoice” or “exult” is found elsewhere in Luke only in the Magnificat, where Mary’s “spirit rejoices in God” (1:47). In a cry of
jubilation, Jesus gives praise and thanks to God, Lord of heaven and earth, in words typical of Jewish thanksgiving prayers, which often also give a reason for the praise (2 Sam 22:48–50; Ps 136:26; Sir 51:1–2; Dan 2:23).33 He directly addresses God as “Father” in his prayer, something not common for individuals in the Old Testament (see Ps 89:27). This points to his status as Son (Luke 10:22) and complements the earlier words of the Father about the Son (3:22; 9:35). It also prepares for the Lord’s Prayer in the next chapter (11:2). Jesus will also address God as “Father” in his prayers in the garden and on the cross (22:42; 23:34, 46).
As in Mary’s Magnificat (1:51–52), so also the reason here for Jesus’ praise is the great reversal being worked by God, who has hidden these things from the wise and the learned but revealed them to the childlike. Jesus is referring to everything associated with the mission of the disciples. They are the humble souls (see 14:11; 18:14) to whom God has revealed the mysteries of his kingdom (8:10), in contrast to the trained religious leaders, who may be puffed up with pride (see 14:7; 18:11). Isaiah had prophesied this reversal (Isa 29:14), and Paul takes it up in 1 Corinthians. First quoting the verse from Isaiah—“For it is written: / ‘I will destroy the wisdom of the wise, / and the learning of the learned I will set aside’” (1 Cor 1:19 [emphasis added])—Paul then comments, in words similar to this Gospel passage: “Not many of you were wise by human standards. . . . Rather, God chose the foolish of the world to shame the wise” (1 Cor 1:26–27). He further notes that this was “the will of God” (1 Cor 1:21; verb eudokeō), similar to Jesus’ words that such has been your gracious will (noun eudokia).34 Like the lowly shepherds to whom Jesus’ birth was revealed, the disciples are those “on whom his favor rests” (Luke 2:14; noun eudokia).
The Gospel of Luke Page 27