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§26 The Mission of the Seventy-two (Luke 10:1–24)

Luke 9:51–18:14 represents material that Luke has inserted into his Marcan narrative (often called Luke’s “Big Interpolation”). C. F. Evans (see abbreviations) observed that the teaching part of the Central Section (10:1–18:14), beginning with the sending of the Seventy-two (10:1–20), corresponds to the teaching section of Deuteronomy (chaps. 1–26). Several compelling reasons support this observation. (1) In Luke 9:52 and 10:1 Jesus sends messengers “before his face” (the Greek rendered literally) as he begins his journey to Jerusalem. Similarly, in Deut. 1:21 Moses tells the people that the Lord has set the promised land “before your face” (literal rendering of both Hebrew and Greek versions) and then in 1:22–23 he reminds them of the “twelve” whom he had sent “before our face.” Jesus appoints and sends out the Twelve in Luke 9:1–6. In Luke 10:1, however, Jesus appoints and sends out seventy-two. Although Deuteronomy makes no mention of a sending of seventy (-two; see discussion in note below), “seventy elders” accompany Moses up to the holy mountain (Exod. 24:1, 9); they share in God’s Spirit (Num. 11:16) and are enabled to prophesy (Num. 11:24–25). Jesus enjoins his appointed seventy to preach the kingdom (Luke 10:9) and later tells them that the “spirits” are subject to them (Luke 10:20). Another important aspect of the word “seventy” is that this is the name of the Greek version of the OT (from the Latin septuaginta or LXX). The mere reference to “seventy” may very well have been intended as a hint at the presence of the Greek version of Deuteronomy underlying Luke’s Central Section.

(2) The reference to Jesus’ “days of his ascension” in 9:51 (again literally rendered) may very well be an allusion to the legendary traditions about the ascension of Moses (see commentary and notes on 9:51 above). In the Assumption of Moses, Moses relates to Joshua (=Jesus in the Greek) his final prophecies and teachings and appoints him as his successor. It is quite possible, and I believe quite probable, that Luke sees “Jesus” as this successor to Moses (as promised in Deut. 18:15–18). Most commentators believe that the reference to “ascension” has in mind Jesus’ actual ascent to Jerusalem and his death, resurrection, and heavenly ascension (see J. H. Davies, “The Purpose of the Central Section of St. Luke’s Gospel,” in Studia Evangelica II, TU 87 [Berlin: Akademie-Verlag, 1964], pp. 164–69, esp. p. 168. Luke, then, sees the journey as the first part of that ascent to heaven via death and resurrection.) David P. Moessner (“Jesus and the ‘Wilderness Generation’: The Death of the Prophet like Moses according to Luke,” in SBL Seminar Papers [1982], pp. 319–40) pursues this parallel even further by concluding that just as Moses had to die in behalf of his people, before they could enter the promised land, so Jesus had to die “to effect deliverance for his people” (p. 339; see also D. P. Moessner, “Luke 9:1–50: Luke’s Preview of the Journey of the Prophet like Moses of Deuteronomy,” JBL 102 [1983], pp. 575–605; for more on Exodus typology in Luke–Acts see Luke T. Johnson, The Literary Function of Possessions in Luke–Acts, SBLDS 39 [Missoula: Scholars, 1977], pp. 70–76).

(3) Virtually all modern commentators have come to recognize the Central Section as yielding little or no chronology (see Ellis, p. 147: “The Lord is no nearer Jerusalem in 17:11 than in 9:51.”). Since elsewhere the evangelist shows the interest and ability to produce a logical and ordered account (as he in fact claims in his preface, Luke 1:1–4), the question of what order underlies the Central Section becomes acute. We must either conclude that the Central Section has no discernible order or arrangement, which would be inconsistent with this evangelist, or we must look for clues as to its order and arrangement, even if these clues are not particularly obvious.

(4) C. F. Evans has, I think, detected such clues that answer the question of the Central Section’s arrangement. He noted the following parallels (pp. 42–50):

Deut. 1:1–46	Luke 10:1–3, 17–20
Deut. 2:1–3:22	Luke 10:4–16
Deut. 3:23–4:40	Luke 10:21–24
Deut. 5:1–6:25	Luke 10:25–27
Deut. 7:1–26	Luke 10:29–37
Deut. 8:1–3	Luke 10:38–42
Deut. 8:4–20	Luke 11:1–13
Deut. 9:1–10:11	Luke 11:14–26
Deut. 10:12–11:32	Luke 11:27–36
Deut. 12:1–16	Luke 11:37–12:12
Deut. 12:17–32	Luke 12:13–34
Deut. 13:1–11	Luke 12:35–53
Deut. 13:12–18	Luke 12:54–13:5
Deut. 14:28	Luke 13:6–9
Deut. 15:1–18	Luke 13:10–21
Deut. 16:1–17:7	Luke 13:22–35
Deut. 17:8–18:22	Luke 14:1–14
Deut. 20:1–20	Luke 14:15–35
Deut. 21:15–22:4	Luke 15:1–32
Deut. 23:15–24:4	Luke 16:1–18
Deut. 24:6–25:3	Luke 16:19–18:8
Deut. 26:1–19	Luke 18:9–14

(5) Whereas Evans understood Luke’s purpose for this arrangement as attempting to show that Jesus was the promised prophet like Moses (pp. 50–51), James A. Sanders (“The Ethic of Election in Luke’s Great Banquet Parable,” in J. L. Crenshaw and J. T. Willis, eds., Essays in Old Testament Ethics [New York: Ktav, 1974], pp. 247–71) has pointed out that the reason Deuteronomy is followed is because Luke is interacting with the theology of election. Sanders has sensed that underlying every paragraph of the Central Section is some question having to do with election. Deuteronomy clarifies who is obedient (and thus elect) and who is not obedient (and thus non-elect) and promises blessings for the former and curses for the latter. In Jesus’ day this theology was often understood in an inverted sense: Those who are blessed must be obedient, while those who are cursed are evidently disobedient. Because of a materialistic interpretation of these ideas (as Deuteronomy itself essentially is), “blessings” were thought of as health and wealth, while “curses” were thought of as sickness and poverty. Underlying all of this was the assumption that the wealthy and healthy (the “blessed”) were obedient and righteous, while the sick and poor (the “cursed”) were disobedient and sinful. It is against these assumptions that Jesus taught, and because of his interest in questions of poverty and wealth, it is not at all surprising that Luke chose to develop this as a major theme in his Gospel. Another reason that Luke is interested in this theme is because Gentiles were lumped together with those considered non-elect. By showing that God’s mercy and blessings extend to the supposedly non-elect, Luke paves the way for the missionary outreach to the Gentiles, as related in Acts (see Introduction, pp. 6–12).

In view of these reasons the Central Section (or Travel Narrative) will be worked through, exploring what relationship, if any, each component has to a parallel component in Deuteronomy. As has already been pointed out, the parallels are not always readily apparent, and since it would be beyond the scope of the present commentary to explore the technical details that make for comparison, certain parallels, owing to their complexity, will not be discussed.

10:1–12 / The sending of the seventy-two others parallels the sending of the Twelve in Luke 9:1–6. Though the number seventy (or seventy-two, see note below) is rich with meaning (see discussion above), it is quite possible that Luke understands it symbolically, as he may have understood the number twelve. Whereas the Twelve may represent the reconstitution of the twelve tribes of Israel, the Seventy may represent the seventy Gentile nations of the world, founded by the sons of Noah after the flood (Genesis 10; so Talbert, p. 115; and Tannehill, p. 233). Thus, the appointed Twelve and the Seventy would represent the Jewish-Gentile foundation of the church.

The instructions given to the Seventy are derived for the most part from the sayings source (see Matt. 9:37–38; 10:7–16; 11:21–23), and in Matt. 10:7–16 some of these instructions appear in the Matthean version of the appointing and sending of the Twelve. Like Matthew (see 10:5–42), Luke has assembled these related sayings and has produced a minor discourse. Like the sending of the “messengers” on ahead (9:52), the Seventy are sent before Jesus to every town and place where he was about to go. They are sent out two by two in order to provide a legally acceptable testimony (Lev. 19:17; Deut. 19:15; see note below). They are sent out as workers into God’s harvest field (cf. John 4:35). The saying in v. 2 looks ahead to the missionary task of bringing in God’s elect before the Day of Judgment arrives. But the task is a dangerous one, for Jesus’ emissaries will be like lambs among wolves. This saying anticipates the persecution and opposition to be endured by the early Christians. As in the sending of the Twelve (9:1–6), the Seventy must travel light to travel swiftly, not even stopping to greet anyone on the road (cf. 2 Kings 4:29; Leaney, p. 177; Marshall, p. 418). The greeting of Peace to this house is probably an offer to accept the peace and well-being that the Messiah Jesus has to offer. If a person is a man of peace (lit. “son of peace”), that is, a son or daughter of the messianic kingdom (Ellis, p. 156), that one will receive the message of the apostles gladly and will enjoy its blessing. But if he is not a son of peace, the offer of peace is to be withdrawn. The messengers are to stay in the house where they are received, and they are to eat and drink whatever is offered. They are not to move around from house to house, thereby taking advantage of generous hospitality. Such table-fellowship would provide evidence of faith and acceptance of the message of the kingdom. As the Twelve had done (9:6) the Seventy were to heal the sick and proclaim the kingdom of God; and when they were rejected they were to wipe off the dust as a testimony of coming judgment (instead of peace). Finally, Jesus warns that the judgment coming upon those who reject his message of peace will be a terrible one, as indicated by the reference to Sodom, a city which had been utterly destroyed by fire (Gen. 19:24–28; Marshall, p. 424: “If there is no hope for Sodom, there is even less for a city which rejects the gospel.”).

Evans (p. 42) compares Luke 10:1–3, 17–20 with Deuteronomy 1:1–46, where Moses leads Israel away from the mountain (cf. Luke 9:37 where Jesus leaves the mountain) toward the promised land, a land where there is a bountiful harvest (cf. Luke 10:2).

10:13–16 / The next four verses elaborate on the grim warning of v. 12. Three cities of Galilee and Gaulanitis (Chorazin, Bethsaida, and Capernaum) are singled out for special mention, for apparently in them Jesus had performed works that should have led these cities to repent, but they had not. Tyre and Sidon, in contrast, would have responded in repentance, and therefore they will receive more mercy at the judgment. The section concludes with the statement that he who rejects his messengers rejects him and, consequently, rejects him (God) who sent Jesus. In this statement the person of Jesus is closely identified with his message. (See the similar sayings in Matt. 18:5; Mark 9:37; John 5:23; 13:20.)

Evans (pp. 42–43) compares Luke 10:4–16 with Deut. 2:1–3:22, where Moses sends messengers ahead to inquire about food and drink (cf. Luke 10:7) and about whether or not the foreign peoples will receive Israel in peace (cf. Luke 10:5–6a). If the people will not receive Israel in peace there will be war (cf. Luke 10:6b, 11–14; cf. also Deut. 2:36; 3:5 [“no city too high for us”] with Luke 10:15: Capernaum, will you be lifted up to the skies? No, you will be thrown down to the depths).

10:17–20 / In startling contrast to the essentially negative and judgmental point of view of the previous verses, the seventy-two returned to Jesus with joy. What is even more odd is that their report has nothing to do with the success (or lack of success) of their preaching, but has to do with their authority over the demons (see note below). To this Jesus adds that he saw Satan fall like lightning from heaven (see note on 10:15 below), but he reminds his disciples that although they have been given authority to trample on snakes and scorpions, and to overcome all the power of the enemy (see note below), their real reason for rejoicing lies in the fact that their names are recorded in heaven.

The general lack of continuity from vv. 1–12, where the disciples are to preach the kingdom, to vv. 17–20, where there is no mention of such preaching, strongly suggests that what we have here is a collection of related missionary sayings. This conclusion is confirmed when it is noted that the parallel sayings are scattered in diverse contexts in Matthew (see comments on 10:1–12 below).

10:21–24 / Luke obviously intends this paragraph as Jesus’ response to the joy of the disciples who have returned. It may be inferred from the general tenor of vv. 17–24 that the disciples’ experience was a positive one, one that has enabled them to grasp the truth of Jesus and the kingdom more clearly. Jesus rejoices (see note below) and thanks God the Father for having revealed … to little children (lit. “infants,” i.e., those who are quite unsophisticated) what he has hidden … from the wise and learned (cf. the similar ideas in 1 Cor. 2:4–9). Verse 22 (=Matt. 11:27) represents a saying reminiscent of the phraseology in the Gospel of John (John 3:35; 10:15) and teaches that the Son reveals the true identity of God (cf. John 14:7, 9). Verses 23–24 are also derived from the sayings source. Matthew (13:16–17) places this saying in the context of the discussion of the Parable of the Sower (Matt. 13:3–23; cf. Luke 8:4–10). Nevertheless, the respective Matthean and Lucan contexts are quite similar. In both Gospels Jesus’ saying is private (Matt. 13:10; Luke 10:23) and in both Gospels the saying is applied to the great privilege that the disciples enjoy in being able to witness the messianic ministry of Jesus and the dawning of the kingdom of God, something that many prophets and kings wanted to see and hear (cf. Isa. 52:15).

Evans (p. 43) compares Luke 10:21–24 to Deut. 3:23–4:40, where Moses prays and thanks God for his law, which enables his people to be more wise and discerning than all other people (cf. esp. Deut. 4:6; Luke 10:21, 24).