View Archived Content

Comments and Observations

Luke is the only Gospel writer who includes this event of Jesus’ ministry in which he sends out the seventy two, whereas the sending out of the twelve is included by Matthew, Mark and Luke. Many of the actions and statements are remarkably similar in these two incidents, though they are separate events. This one, particularly, signals a new phase in the ministry of Christ in which the presentation of the gospel is to be more aggressively spread. “After this” in verse 1, probably is a reference to 9:51 which says that Jesus sensed the timing was moving fast and he intentionally set his face toward Jerusalem.

A textual question surrounds the number in this passage – whether it was 70 or 72 – and cannot easily be resolved. The number is insignificant. However, what is important is to know that these were “others”, i.e. in addition to the twelve. The twelve had previously been commissioned, now the number is much larger. No information is given about the identity of this group, nor how they had been selected by Jesus. But it might well raise some question for us about Jesus’ selection process. We recall that of the twelve disciples none were particularly notable – Judas became a betrayer, Peter a denier, Matthew was a hated tax collector, and all the rest seem rather undistinguished. Now what about this group? Who were they? Did they have credentials? They step on the scene here and we do not hear of them again. Is it a reflection of the value expressed by Acts 4:13 that the apostles were unschooled and ordinary men who had been with Jesus. And to the Corinthians, Paul expresses much the same thing, reminding them that not many of them were wise, influential or of noble birth (see I Corinthians 1:26-31). It warrants holding up the truth that the person of the messenger is not as important as the truth presented and the faithfulness of obedience that is offered – a good lesson for the church today.  To be sure, our credibility and integrity will be a significant issue. (Where do we draw the line between personal credibility and credentials by human standards?) Nevertheless we see here a new chapter in Jesus’ efforts to build the kingdom – first it was only Jesus, then twelve, now seventy two, and after Easter the whole church will be empowered by the Holy Spirit to bring the gospel.

In the context of all of Scripture, it seems important that these are sent out in pairs – two by two. When Jesus first sent out the disciples, it was in pairs. In the book of Acts, there is regular reference to a team of missionaries traveling together. Paul usually took others with him. From a very personal and practical standpoint, we can understand that greater encouragement and support can be experienced when we work in pairs. And from the standpoint of authentic and valid witness, the legal code of the day said that a claim of truth needed at least two witnesses to be considered authentic.

As they are sent out, we ought to be struck with the kinds of instruction Jesus gives them. His commission of them is built on the conviction that time in God’s redemptive plan is moving ahead; the harvest is plentiful and God needs workers now in the harvest field (cf. Lk.10:20), or, as he said when he sent out the twelve, “the kingdom of heaven is near” (Matthew 10:7). This points to an awareness of movement and a sense of urgency for Jesus personally and for the kingdom of God.  It also carefully reminds us that there is a delicate and strategic balance between the work of God (for the kingdom, the timing, and the ultimate work is his) and the work of humans (for the God of the kingdom wants and needs workers to be there in the harvest fields).

But beyond this positive affirmation that the kingdom is near and the harvest is plentiful, the remainder of his commissioning words for them is firm, arresting and filled with warnings. Yes, there will be homes in which they are hospitably received, and to which they bring God’s peace. But not always. They will find themselves as “lambs among wolves” (v.3) and will certainly discover that there will be locations in which they will be rejected, will have to shake the dust off their sandals, and will find that such towns experience even greater judgment than Tyre and Sidon. This pattern of stark realism in commissioning messengers ought to give us cause for reflection. Many of the Old Testament prophets were called with a similar warning. Mary, the mother of Jesus, was warned that a sword would pierce her soul. The disciples were sent out with this kind of heavy warning about opposition. Even Jesus himself explains that he came not to bring peace but a sword.  History shows that many of his servants through the centuries have faced great opposition. Our culture today, however, seems bent on drawing someone into a task by making it appealing and attractive, which often leads to some shades of dishonesty. Maybe Jesus is setting an example for us that should lead us to evaluate such an approach. Should we be more direct and should our appeal to people honestly admit it will bring times of suffering?  And would that involve coming to grips with the fact that much of what we proclaim as the kingdom of God goes against the stream in our current culture?

And Jesus makes it very clear that the truth they bring from God has within it the urgent need for a response on the part of all who hear. No neutrality can be expected. Either they receive the peace of God, or it returns to you. Either you stay with them, or you must wipe their dust off your feet. Either they will listen to you (and thereby be listening to me) or they will reject you (and thereby reject me). Note the close identification of the messenger with the one who sent the messenger! Either they will experience the coming of the kingdom of God, or they will reap the judgment that Tyre and Sidon have experienced. Jesus’ point is that the kingdom of God cannot and will not be stopped.

And the intensity of this explanation is underscored by Jesus’ claim that judgment will be worse for some than for others. There will be degrees. Tyre and Sidon experienced a significant amount of God’s judgment, but Korazin and Bethsaida (the cities to which they obviously were sent) could experience an even greater measure of it. This claim reminds us of Peter’s words that some will experience greater judgment because they have had opportunity to fully know the truth of God and still have rejected it (see II Peter 2:21). Greater privileges always carry with them greater responsibility!

But between verses 16 and 17 of this passage there is a period of time which passes. We have no way of knowing how much time. There is no textual evidence given. But it certainly was sufficient time to give evidence of many positive responses to the ministry of the seventy two. They return with claims that are exuberant, even exceeding what Jesus had mentioned to them: “even the demons submit to us in your name!” (v.17) Jesus proceeds to interpret what he has seen happen in the response to their ministry. He makes two statements and adds an exhortation. First, I saw Satan experience defeat, Jesus says. If we combine this statement with Matthew 12:27-29 , John 12:31-32, and Revelation 20:1-3, then we understand this statement not only as a descriptive statement of what happened in certain acts of these missionaries, but as a crossroads event of epoch proportions for the redemptive plan in world history.  And, second, he reminds them that their greatest joy is not in the exercise of power that he gives them, but in their right standing in the salvation of God through Christ and their place in the eternal kingdom that will ultimately see all evil forces destroyed forever.

Questions to Ponder/Issues to Address

When Luke says this happened  “…after this….” what kind of a glimpse is he giving us of the eternal plan of God for the coming kingdom, and the precise timing of events in the life and ministry of Christ? Explore the relationship of this event with the commissioning of the twelve, Jesus’ determination to go to Jerusalem, and his statement later that “my time has come”?

Explore the selection of these seventy two with that of the twelve disciples. Then compare the words of Paul in I Corinthians 1 with the words he writes to Timothy and Titus about the qualification of office-bearers (I Timothy 3 and Titus 1) and Peter’s words in I Peter 5. What teachings can you draw out about what it takes to be a leader in the church?

What do you make of Jesus’ stern warning to them that they will be like “lambs among wolves”? Is that intended to be only a reference to their immediate situation, or does it have more general reference to the role of Christians in the world? What is the importance of Paul’s instruction to Timothy in II Timothy 3:12 that “all who live a godly life in Christ Jesus will be persecuted”? And do Peter’s words about the privilege of suffering for doing good (I Peter 3) also speak to that? And his reference to the “offense of the cross” in Galatians 5:11? And, for that matter, what about Jesus’ beatitude in Matthew 5:11-12? Should such warnings be a part of the commissioning of missionaries, or pastors, or for youth making a commitment of their faith? It raises, of course, the whole issue of whether our faith commitments are realistically prepared for a counter-cultural role and how we understand that.

Jesus made it clear to these seventy two that those who hear their message must respond. A positive response means they will receive and keep the peace of God. A negative response will bring the judgment of God. Jesus one day put that sharp contrast even more strikingly in John 3:36 – “Whoever believes in the Son has eternal life, but whoever reject the Son will not see life, for God’s wrath remains on him.” How would you answer someone who says that many of us are too timid to express it in quite such a striking way? Or those who say that such firmness will create an unfavorable hearing by many today?

Jesus told them to travel simply – no purse, bag or sandals (v.4) and to be free to live off the generosity of those who believe. That seems to teach and reinforce a biblical principle that a worker is entitled to his wages. See Deuteronomy 25:4, I Corinthians 9:8-14 and I Timothy 5:17-18. What do you think this has to say about both the generosity of churches and their relationship with staff members today?

What are the implications of the report of the seventy two that “…even the demons submit to us in your name” and Jesus’ claim that he “…saw Satan fall like lightening from heaven.” (vss. 17 and 18). What does it say today about the power or limiting of Satan?  Is he already defeated? If so, how do you square that with all his efforts today to destroy the church?