092. Chapter 33 - The Mission of the Seventy

Chapter 33 - The Mission of the Seventy

Luke 10:1-24 Judaea and Peraea

Luke makes clear that this wide-sweeping evangelistic program took place after Jesus had left Galilee for Jerusalem. Other than this he does not indicate the sections into which the seventy were sent. Chronologically the mission of the seventy seems to fit best here after the Galilean ministry had ended and in the midst of the campaign at Jerusalem and the events that followed the Feast of Tabernacles. About six months have intervened since the twelve were sent forth two by two on a similar mission. Since their mission had been centered in Galilee, this campaign reached Judaea and Peraea. Since they were sent “before his face into every city and place, whither he himself was about to come” (Luke 10:1), we conclude that they were to go into Peraea as well as Judaea.

Drawing around Jerusalem an imaginary circle of about fifty or sixty miles in radius, we can see that thirty-five evangelistic teams, preaching for several days in each town and village, could have reached an immense number of people. Within range would have been the cities on the seacoast, such as Joppa, and those to the southwest that bordered on the desert, such as Gaza and Beersheba, with all the intermediate places. The centers of Essene population in the wilderness of Judaea at Am Feska and En gedi together with the military fortress at Masada could have been assigned to some of these evangelists. If these people had refused to come out of their isolation to see and hear Jesus, at least they could receive from His chosen messengers instruction, invitation, and solemn warning. To the east of the Dead Sea, Machaerus, Herod’s winter resort, and the mighty fortress of Kerak would have been within reach. The populous centers of the southern Decapolis and Peraea would have offered a vast field for evangelization. The Evangelists

Questions naturally arise as to the identity of the seventy evangelists and why seventy. Early Christian writers record different traditions about various men famous in the early church who were supposed to have been included in the seventy, but these are obviously guesses. The fact that Luke alone recorded this mission has caused some to speculate that Luke was one of the seventy. But this conjecture contradicts Luke 1:1-4. He seems to have been a Greek converted by Paul during his Asia Minor missionary labors. Clement of Alexandria names the following as members of the seventy: Barnabas (Acts 4:36); Sosthenes (1 Corinthians 1:1); Cephas (Galatians 2:11); Matthias (Acts 1:26); Joseph (Acts 1:23); and Thaddaeus (Matthew 10:3). Clement was evidently in error in his attempt to distinguish between Cephas of Galatians 2:11 and Simon Peter. Thaddaeus was one of the twelve apostles and therefore not one of the seventy. Since Acts 1:21 states that Matthias and Joseph had been with Jesus during His entire ministry, they, together with Barnabas, may well have been members of the seventy. Origen records the tradition that Mark was one of the seventy. Eusebius says, “There exists no catalogue of the seventy.” The fact that there were twelve apostles suggests the twelve tribes of Israel and Jacob’s twelve sons. Farther than this we cannot go, except to observe that twelve was a good number, not too large or too small, and that it was the express will of Christ. The seventy evangelists suggests the seventy elders of Israel appointed by Moses (Numbers 11:1-35; Numbers 16:1-50, Numbers 17:1-13) and the seventy members of the Sanhedrin with the high priest presiding, in imitation of the seventy elders under Moses. But no connection is stated in the Scripture. We do not know why seventy men were sent on this mission. A large number of evangelists were needed, and Jesus chose seventy of the most able men. The Instructions As might be expected, the instructions are very similar to those given to the twelve when they were sent out on a similar mission. Jesus obviously repeated on different occasions instructions, warnings, and appeals which different audiences needed to hear. This is plain common sense. Because a message has been delivered once does not disqualify its further use. Exactly the opposite is true. In ordination of ministers or elders and deacons today the same sort of instruction and charge is given on successive occasions.

One of the striking differences in the two commissions is that the prohibition against going into any way of the Gentiles or Samaritans is not repeated. This may be because the strong Gentile population of the Decapolis might have caused them to be confused as to their procedure. To the north of Jerusalem, before they reached Shechem, they would find themselves in the borderland of Samaria. The reason for sending them forth is the same; the need was great; the harvest was perishing; the time was short; the laborers few (Luke 10:2; Matthew 9:35-38). The command to begin with prayer and to pray that the Lord would send forth other laborers into the harvest causes one to meditate upon how many humble toilers who heard these seventy may have been inspired to go and tell others about Christ.

Warnings The same warning of persecution is given. In the midst of the efforts to kill Jesus that had just taken place at the capital this warning must have had new meaning. The prohibition against securing extra equipment for their journey and the command to go trusting God and gladly receiving the daily support of faithful servants of God are the same in both commissions. Having found the home of a God-fearing man to serve as headquarters, they were not to change locations in order to secure the comfort and luxury of a more palatial home that was offered to them (Luke 10:7; Mark 6:10). They were to fit into the daily routine of the homes, not causing extra effort and expense in affording more fastidious meals.

They are to consider themselves as members of the family, not as intruders; for their food and shelter are salary and not alms….They are to eat just “what is offered,” without demanding more or anything different. They must be neither greedy nor fastidious (Plummer). In the command not to go from house to house, the Greek verb means “do not keep on changing from.” This did not prohibit evangelization of each home; this was the very purpose for which they were sent. It means rather that they were not to indulge in the round of social festivities customary in the East and apt to thrust aside their evangelistic mission. They were not to seek more pleasant quarters. They were not to return to those who have rejected and scorned them. They were not to worry about being a burden to their first hosts. The Holy Spirit was granted to them with miraculous power to heal, and they were commanded to give freely in healing the sick in any town they entered. The Message The message they were to deliver was similar to that given to the twelve. They were to announce the approach of Jesus, for they were preparing the way for His coming into these cities and towns. This implies that they were to tell the people about Jesus and His wonderful ministry. That this would have fallen short of explicit declaration that Jesus was the Christ we conclude from the prohibition against the apostles telling about the good confession of Peter (Matthew 16:20). The inevitable question these messengers would meet in every community would be the identity of Jesus; was He the Christ? Their instructions were that they should announce the near approach of the kingdom. It was close at hand in the sense that the King was at hand and the time near for its establishment. These advance messengers would naturally refer the questioners to Jesus for further information since He would soon be among them. To the disobedient, hostile cities the message was the same; the kingdom of God was about to come whether they believed it or not, whether they wanted it or not. Woe be to them!

Past Experiences Cited

It may seem strange that the denunciation of the great cities of Galilee should be repeated in Judaea and Peraea, but what is more natural than for an evangelist preaching in New York or Chicago to cite the rejection that had been experienced in San Francisco? The powerful denunciations recorded in the eleventh chapter of Matthew are repeated now to the seventy going forth in Judaea and Peraea. It was both for their encouragement and warning that Jesus reminded them of how He Himself had been scorned in these populous cities of Galilee, where most of His ministry occurred. We are reminded again of how little we know about the endless details of His ministry. Chorazin is never mentioned in the New Testament except in Luke 10:13 and Matthew 11:21. Jesus refers to the great number of miracles that He had worked in Chorazin. Yet we do not know of a single one. This confirms John 21:25 that only a few of the words and deeds of Jesus have been recorded. The ones recorded are those most essential to an understanding of the person and work of Jesus, and the choice was directed by the Holy Spirit, who brought all things to their remembrance and guided them. These messengers were sent forth with the solemn authorization that they should go in the name of Jesus, and any who rejected them would be rejecting Him, just as anyone who rejected Him was rejecting the Father.

Satan Fallen With typical brevity the narration does not attempt to follow any one of these evangelistic teams and relate their experiences. There is only the record of tumultuous joy with which they all returned and told Jesus of their glorious experiences. The climax of their testimony is given: “Lord, even the demons are subject unto us in thy name.” Had the failure of the nine apostles to cast out the demon from the boy at the foot of the Mount of Transfiguration caused them to consider this a critical test of the miraculous power which now had been granted to them? The answer of Jesus was enigmatic, but thrilling: “I beheld Satan fallen as lightning from heaven” (Luke 10:18). Two general interpretations of this declaration are given: (1) The pre-existent Christ beheld Satan fall from heaven when Satan was cast out by God because of his rebellion Jude 1:6; 2 Peter 2:4; Revelation 12:7.). This fall presaged the conquest of these disciples over the demons through the power of God’s Son. (2) In the victory of His faithful followers over the devil’s emissaries Jesus saw the evidence of the final victory over the devil and his wicked designs. Some commentators attempt to refer this statement to the incarnation and the temptation of Jesus in the wilderness, but this explanation is not convincing.

Joy or Rebuke?

Some make the words an expression of great joy on the part of Jesus; others insist it is a rebuke. Plummer suggests that the disciples are elated at their victory over the demons, but they should remember that there is something much more admirable, i.e., the actual conquest over the devil himself in their own hearts and lives whether in the past or the future. Some suggest, “You are elated at your victory over the demons, and are proud of your spiritual powers. Beware of spiritual pride. There was a time when I beheld Satan fall even from heaven because of this sin of pride.” Others would interpret, “You are overjoyed at finding that demons are subject to you. That is no great thing. I once beheld their sovereign cast out of heaven itself. The subjection of these demons was involved in his overthrow.” The a.v. has fall; the a.s.v. translates, fallen. I beheld Satan fallen means “I saw him prostrate after his fall.” The a.v. translation means “I saw him as he was falling.” The Greek verb is an aorist participle and either translation is possible. It is interesting to see the two standard translations set forth the two possible renditions.

Seemingly both joy and rebuke are found in the reply of Jesus. His first exclamation was one of joy as He joined them in their exultation. The rebuke followed, but it should be observed that in recounting their victories they had given the credit to Jesus: “...are subject to us in thy name.” “I have given you authority to tread upon serpents and scorpions” (Luke 10:19). Those who are startled at the record of the closing verses of Mark, “They shall take up serpents” (Mark 16:18), need to tarry over this promise recorded in Luke 10:19. Jesus declares that not only His power to cast Out demons, but His protective care is given against “all the power of the enemy.” They were not, however, to rejoice so much in the miraculous power they possessed, but rather in the spiritual redemption they proclaimed and must achieve for themselves by their daily victories over the devil in their own lives. Their salvation would not depend upon any miraculous power they had been given, but upon actual character which they must achieve. “A Judas might cast Out demons.” Their names were “written in heaven” (Luke 10:20) in the Lamb’s book of life. “And if any was not found written in the book of life he was cast into the lake of fire” (Revelation 20:15). Jesus is not giving a statement of “once in grace always in grace” to the seventy. God warns the apostate that he will “take away his part out of the book of life” (a.v. , Revelation 22:19). God will blot his name out of the book of life (Revelation 3:5). The Holy Spirit

“In that same hour he rejoiced in the Holy Spirit.” The Holy Spirit had joined Jesus in person at the baptism, had led Him into the wilderness for the critical combat with the devil; and “Jesus returned in the power of the Spirit into Galilee” (Luke 4:14). The fellowship must have been constant throughout Jesus’ ministry, but it is only in this passage (Luke 10:21) that we find specific mention of Jesus and the Holy Spirit rejoicing in such exultation (Mark 8:12 has, “he sighed deeply in his spirit”). The thanksgiving which follows is similar to the prayer Jesus had offered in the midst of His towering sermon on John and the current unbelief (Matthew 11:25, Matthew 11:26). There is nothing surprising about offering a prayer of thanksgiving on two different occasions. The utterance that is similar is very brief, and in the sermon of Matthew it is followed by the great invitation, “Come unto me,” while in the address to the seventy it is followed by a blessing upon these faithful followers.

Here, as in Matthew 11:25, Matthew 11:26, Jesus rejoices over His faithful little band of disciples, unknown and poverty-stricken, but destined to conquer the world in His name. This is the kind of thanksgiving we should expect Christ to repeat. The intellectual aristocracy of the nation had rejected Christ (John 7:49; John 9:40, John 9:41). Jesus had just concluded a series of controversies with these unbelieving scholars in Jerusalem, and He was moved to be grateful again for His faithful followers, despised by the mighty of earth, but known and honored in heaven.

Assertion of Deity

“All things have been delivered unto me of my Father” (Luke 10:22). Jesus speaks of Himself as the Son of God and declares His absolute authority over all things. He is in unique relationship with God, and in His very Person He is the means of approach to God. Radical critics argue that Jesus never spoke thus concerning Himself. To sustain this position, they deny the historical verity of John’s Gospel and attempt to affirm that Jesus never speaks thus of Himself in the Synoptic accounts. This claim is destroyed in a great number of passages, such as the good confession of Peter, where by His joyous approval Jesus affirms precisely what Peter had affirmed. The good confession which Jesus made when on trial for His life also proves that the Synoptics record claims to deity. There is no passage in the Synoptic accounts clearer on this issue than these two reports of Matthew 11:1-30 and Luke 10:1-42. His language here is the same as that which abounds in the Gospel of John. Even extreme critics who dissect the Gospel narratives in their efforts to sustain various theories of their origin from written “sources,” find themselves forced to admit that this declaration of Jesus is authentic.

Holzmann, Ewald, and Weizsacker hold it is a part of Q. Keim says, “There is no more violent criticism than that which Strauss has introduced” (i.e., in rejecting this passage). Sanday writes, This passage is one of the best authenticated in the Synoptic Gospels….And yet once grant the authenticity of this passage, and there is nothing in the Johannean Christology that it does not cover. Even the doctrine of the pre-existence seems to be implicitly contained in it” (The Fourth Gospel, p. 109).

Plummer says, The importance of this verse, which is also in Mt (Matthew 11:27), has long been recognized. It is impossible upon any principles of criticism to question its genuineness….And it contains the whole of the Christology of the Fourth Gospel. It is like “an aerolite from the Johannean heaven”...and for that very reason causes perplexity to those who deny the solidarity between the Johannean heaven and the Synoptic earth. It should be compared with the following passages: John 3:35, John 6:46, John 9:19, John 10:15, John 10:30, John 14:9, John 16:15, John 17:6, John 17:10(Commentary on Luke, p. 282).

“And turning to the disciples, he said privately” (Luke 10:23). The implication is that a larger assembly had heard the report of the seventy and the address of Jesus to them. This final word of congratulation is given to them. This is another saying which Jesus repeats. He had given this same beatitude to the disciples in Galilee in the midst of the sermon in parables (Matthew 13:16). It seems implied that there is an interval here in which the crowd disperses. A blessing is pronounced upon these disciples, who see the grand fulfillment of the thrilling Messianic prophecies of the Old Testament. One might name any of the good kings and any of the prophets who must have experienced intense longing to see the kingdom of God about to be established and the King in His campaign. Moses and Elijah on the Mount of Transfiguration show the intense interest the prophets had in Paradise in following the course of Jesus’ ministry as it led to His death on the cross.