Notes on Luke 10:1-8

This mission is found only in Luke, but the instructions are similar to some of those given the Twelve in the other Gospels. As to the number sent out, available manuscripts are divided between "seventy" and "seventy-two," and there is no way of being certain which number was original. Both represent the number of nations (cf. Luke 24:44-49) of the world in Genesis 10 (the Hebrew text has 70 names; the Greek, 72). Hendriksen quotes two different scholars saying:

Brown

Seventy is right, for it is clear that Jesus is here pictured as the Antitype of Moses, who, at God's command, appointed seventy elders to assist him. On these seventy the Spirit rested. See Num. 11:16-25.

Smith

You are forgetting Eldad and Medad, on whom God's Spirit also rested (Num. 11:26), making seventy-two in all.

Both numbers indicate that Jesus used the services of many humble people as well as those of the Twelve.

It may also be significant that the Septuagint, that is the Greek version of the Old Testament, was translated in 72 days by 72 scholars (see below). Jesus had also sent out the Twelve in pairs (Mark 6:7). This afforded mutual support, as well as the benefit of the testimony of two witnesses (cf. Deut. 17:6).

seventy. Or, possibly, seventy-two, depending on manuscript evidence. These were disciples sent out by Jesus in addition to the twelve apostles (v. 3). This could be a reference to the table of nations (Gen. 10). Some see this in reference to the elders appointed by Moses (Num. 11:16-30). They numbered seventy (or seventy-two, if Eldad and Medad are counted, Num. 11:26). The Lord allowed them to share in the Spirit given to Moses. Likewise, the group of disciples here is given power by the Lord Jesus for their ministry of preaching (v. 9).

This passage is covered in some detail in the Gospel of Matthew (below). Bock is especially helpful on this passage. He says:

The ministry of proclamation is not limited to the Twelve. In Luke 9:1-6 they were sent out on a mission to preach the kingdom, but now a larger group of seventy-two is sent. Jesus does not limit ministry to a select few (see Luke 9:49-50, 60-61). Disciples are called to preach the hope of the kingdom. Luke 22:35 refers back to these instructions when Jesus is addressing the Twelve at the Last Supper. So it appears that the Twelve are part of the seventy-two.

They travel two by two to prepare different towns for Jesus' arrival. It is clear from what Jesus says that the task ahead of them is large. There will be rejection, but they can also anticipate a large harvest.

Jesus' concept of ministry does not limit it to a professional level. Everyone is called to represent him. The epistles make it clear that gifts vary and various functions allow a diversity of ministry within the body, but everyone is gifted to contribute to the ministry of the community (Rom 12:3-8; 1 Cor 12; Eph 4:1-16). Jesus had an inner circle, but the call of ministry was not theirs alone. This is a major lesson of the mission, but it is only one of many.

Another major concept is that mission occurs in the context of prayer and God's sovereignty. Jesus argues that a ripe harvest is ready for the reaping, but few servants are ready to gather the grain. The association of conversion with agricultural imagery is common (Luke 8:10-15; Jn 4:3138; Rom. 11:16-24; 1 Cor. 3:6-7; 1QS 8:5-6; CD 1:7; 1QH 8:4-11; Odes of Solomon 38:17-21; in the Old Testament, Isa. 27:11-12; Hos 6:11; Joel 3:13). This picture balances out the warnings of rejection that have been prevalent since Luke 9:21. The prayer for more workers links mission and conversion with expansion of the pool of laborers. The assumption is that with conversion come disciples who are ready to share the good news. By asking for more laborers, they are asking for the mission's success.

There is another key point involved in asking God for laborers. Workers need not be coerced into labor; God is to supply them. Jesus calls us to express trust that God will supply additional help for the field. This is why God is called the Lord of the harvest. He is the one who will send out workers (Luke 10:2).

In an age when marketing and public relations strategies often determine how the gospel is shared, Luke provides a needed reminder of God's lordship over the process of conversion. The gospel is not a consumer-oriented product. The consumer is not always right. Of course knowing one's audience is important, as is being sensitive in framing the gospel's presentation. Acts 17:16-34 shows Paul being sensitive to such concerns. But sometimes the gospel is inherently offensive, because it deals with the need to turn to God and understand the debt that sin produces before God. It means admitting to wrongs. Nevertheless, God is at work to change and open up hearts. The disciples' responsibility is to preach and pray, and the results are God's concern.

harvest. Not the end-time harvest (Luke 10:12-15; Matt 13:24-30, 36-43; Rev 14:15-16). A picture of those who believe through the preached gospel (see John 4:35). ask. The task of harvesting souls is so great that there are not enough laborers. Jesus said that his disciples should pray that those who receive the message should also help share it (see 1 Pet. 2:9).

In Luke 10:3, the command is "Go." Jesus adds, "I am sending you." The verb (apostello) indicates that apostleship in Luke entails mission. In the expression, "lambs among wolves" (cf. Matt. 10:16; John 10:12) there is the implication of helplessness and danger. In Luke 10:4 a "purse" is mentioned. This pertains to a traveler's bag (as in Luke 9:3). The mention of "sandals" probably forbade a spare pair, as opposed to being a command to go barefooted.

The prohibition to "not greet" (cf. 2 Kings 4:29) speaks to the urgency of the message - the harvest is plentiful (Luke 10:2). This passage does not mean to be discourteous. Greetings in that era were long and time-consuming, so such greetings were best avoided, as we are to be about the Master's business. So, the urgency of the mission did not permit such lengthy niceties. On the other hand, the greeting found in Luke 10:5 was part of the mission.

In Luke 10:5-7 preachers were to expect hospitality. When the missionaries came to a household they were to bless them - "Peace to this house" (cf. Luke 24:36; cf. Judges 6:23; 19:20; John 20:19, 21, 26). Jesus says, "If a man of peace is there, your peace will rest on him; if not, it will return to you" (Luke 10:6). "Man of peace," means "believer." (cf. Luke 2:14). "Your peace resting upon them" refers to God's peace brought through the mission of the seventy or seventy-two as they proclaimed the Good News of the Gospel. The "peace" mentioned here is the messianic salvation and its attendant blessings (cf. Luke 1:79; 2:14; 7:50; 8:48; Acts 10:36). Paul spoke of such peace as being the result of justification (Rom 5:1).

In Luke 10:7 the disciples were to eat what was placed before them and Jesus warns against manipulation to gain better housing and food.

send. The fundamental ministry of the apostles is one of mission. All disciples share in this same basic mission. lambs. Jesus's disciples are peaceable but they're enemies are not. The gospel mission is dangerous.

Similar to the instructions given to the apostles (9:3). The emphasis was on trusting God. no… sandals. The disciples would have been wearing sandals. This probably means take no extra pair. greet no one. Jesus did not forbid courtesy. He emphasized that this mission required urgency above extended formal greetings and informal socializing.

Jesus' disciples relied on God to provide for their needs through the hospitality of his people. When shown hospitality, they were to receive it gratefully. They should not move around seeking better food or more support. worthy of his wages. Quoted as Scripture in 1 Tim. 5:18. Those who labor for the gospel should be supported by God's peoples (1 Cor. 9:14; Gal. 6:6).