Luke portrays Jesus as "the Man." It is the must "human" of the Gospels. The book is written to Greeks by Dr. Luke, hiumself a Greek and companion of Paul. It is said that Luke's account is seen through the eyes of St. Peter. Luke, of course, has the famous Chapter 2 passage of Jesus' birth with which we are all familiar. But there is more ot the book.
Look at the missionary or evangelical progression of the book. In Chapter 4, we see Jesus enter into 40 days and nights of temptation by Satan. One way of looking at that temptation is to view it philosophically, if that is so, then what Luke is really saying is that for a long time (40 days in Hebrew numerology is a “a long time,”) Jesus considers the pros and cons of the various paths he could take to accomplish his divine mission of changing the world and bringing it back to God – the mission failed in by Adam and by the Hebrew people.
He, in close communion with His Heavenly Father, is lead to the ultimate path which concludes that He must get people’s attention, present his message, teach others who will carry on the message and then add the motivation to carry on the message – that being his death, resurrection and promise of resurrection for his followers. He ultimately gives them a cause that is bigger than one man, bigger than one people, in fact bigger than the world itself – a cause that is so big only God, Himself, can accomplish it.
After the temptation and choosing of a path, He sets out to execute His divine plan. He begins his ministry and at the same time He searches out and calls his followers – starting with the twelve men. This is enlarged upon by the followers, both men and women who travel with Him such as Mary Magdalene. Later, it grows to a larger circle (the 70 or 72. [1]) If we assume that the numerology is significant here, we see a picture within the picture of Jesus’ mission. Moses appointed 72 leaders to help him govern the Children of Israel. If 72 is the number, we have the same progression that Jesus gives in the “Great Commission” wherein he says to go first to Jerusalem (the Jewish people,) to Judea (the expanded Jews, IE., all the people in the area and ultimately to the world. Taking that picture, we have the mission first going to the Twelve solid traditional Jews, the 72 expanded Jews and then at his ascension, we see “more than 500 men and women,” representing the giving of the mission to “all the world.”
He performs miraculous healings that at the same time show God’s compassion for man and also display God’s power over the forces of the world – sin and sickness, ultimately over death itself.
He earns a forum from which to speak and then delivers his message which basically is that the law has taught us that we must be righteous, and indeed we should seek to live righteous lives, but ultimately, no righteousness is good enough to please God and we must recognize that only God, Himself can make us righteous. This was completely opposite from what the Jews even and especially the “righteous” Jews were taught. They had been taught that they should live righteous lives but they believed that it was possible to do so. That being the case, they didn’t really need a God at all. Jesus demonstrates the folly of this idea by systematically proving it to be wrong not only with words but with His actions. He continues to perform compassionate miracles and continues to reveal more and more of his message.
Then we come to the set up of today’s passage, thee sending of the 70/72. In Luke 9, we see Jesus sending out the Twelve apostles. The instructions he gives them will be mirrored in Chapter 10 in his instruction to the 70/72.
An interesting thing happens after the Twelve go out, Herod, the Tetrarch, the very ruler of Galilee where this scenario takes place, hears about it and is concerned. He begins to ask is this man they are talking about a redivivo John the Baptist. Herod says, “I thought I had him beheaded.”
The Twelve return and report to Jesus what all has happened and He and they retreat to Bethsaida for some “R & R” and debriefing. At this time Jesus reveals more of His ministry and mission to them.
The crowds get larger and we have the great miracle of the feeding of the 5,000, after which Jesus asks Peter, the spokesman for the group, “out on your mission, Peter, you preached about Me. Who did you find that the people thought I was?” Peter, apparently impressed with what Herod said, says, “John the Baptist or one of the prophets.” Jesus follows it then with the question of the ages, to see what Peter had really learned on this mission. ‘”But who do you (that is a plural you, the Twelve) say that I am?” Peter answers with the famous, “thou art the Christ, the Son of the Living God.” Jesus congratulates him but gives him a bit of a warning – “you have well said, but you didn’t figure this out, God Himself has revealed this to you. – so don’t get the big head.”
Following this scene, Jesus, taking note that they have gotten the message up to this point, begins to take them to the next step, He tells them that he has to go “up to” Jerusalem and suffer at the hand of the Jewish leaders and then die, “but be raised on the third day.” They don’t really get – but they couldn’t be expected to at this point.
Jesus tells them the real cost of discipleship – now don’t miss this. The real cost of discipleship is that you also have to die. For them, that meant a literal martyr’s death for all except Judas, who betrayed him and hung himself and for John who survived to old age to write the last chapters of the story.
But for us, it means that we have to die also – not go to Jerusalem and die, but die to self. Perhaps this is even harder. What do you think?
Jesus punctuates the message by allowing the inner circle of the Twelve, Peter, James and John, to see Jesus in as close to real a manner as is possible with Earthly eyes at the Mount of Transfiguration. They prove, that they only partly get the message by Peter’s witless idea of building “booths” and staying there for a while. Later, they fail in the mission. They are unable to heal some and to cast out some demons and have to come back and report that failure. Jesus chides them, calling them “an unbelieving and perverse generation;” Then He casts out the demon to show them who He is and who they are.
Jesus, always the teacher on numerous levels, again reveals more of His real mission and tells them again about His impending death – which, they still don’t fully grasp. To prove that they don’t fully grasp it, they devolve into questioning about if Jesus really does come into power, which will be the greatest and likewise they continue the struggle for power by quibbling over some others, not of them who have begun casting out demons in Jesus name. Jesus rebukes both manifestations of their desire for power and tells them the “greatest among you must be the servant of all.” He will demonstrate this on the night of the last supper with the foot washing ceremony.
Now in Luke 9:57 through 62, we have a representative sample of others who think they want to follow Jesus. The first one simply says, “I want to follow you.” Jesus replies that he has no home and no possessions. Apparently, the man can’t take that and goes away. The second man likewise asks to follow him. But Jesus tests him and says, “great, come now.” The man says, “well, I didn’t mean right now – today, I meant when I have gotten all my affairs in order and have satisfied my family obligations to bury his father” (who is not dead yet.) Jesus likewise remarks, “let the dead bury the dead.” The last man goes down with only wanting to go home and tell his folks that he is leaving. Jesus says, "no one who looks back is worthy."
The scene shifts and we see the 70 /72 depending on the translation, that really are ready to follow Jesus. Jesus gives them the exact, same instruction he gave to the Twelve to go out as lambs among wolves, to take no provisions and not to be greedy of even food. All this he tells to have them understand that one who does not rely on God for his success will never be successful. He tells them to go quickly and trust in the Holy Spirit to have prepared the way. Those that are ready to receive will receive and those that are not ready, won’t receive it – though “one from the dead” proclaimed it to them. They are to go to those are eager but woe to those who are not, he tells them to demonstrate how critical this message is If they deliver the message and it is not heard, they are to leave and the message will likewise depart – never to be heard again, spelling doom. That is sobering for the listener, but also for the disciple.
In application, we should note that while Jesus sets out principles here for the spread of the Gospel, these are not hard and fast rules. This was a particular situation to a particular people. Time was of the essence. Jesus knows that “soon and very soon,” he was to go up to Jerusalem and die. Here was not the time for cultivating but the time for planting only – sewing seeds in the morning. The time for cultivating would be later and the time for harvest even later.
Following Jesus instructions, the 70/72 are frankly amazed at the power they are able to display. “Even the demons” they say, “hear and are afraid.” Jesus reminds them that they are not the source of the power – God is. He lets them know here that such is the case and that further more, He is that God. He states, “I saw Satan fall.” Only God saw Satan fall, so he must have been there with God and if so, he must be God. John explains this further and later in John 1. If you forget that God is the source of the power even for a moment, all will be lost – just like Peter trying to walk on water.
In the end, Jesus is satisfied with their progress and says, “blessed are the eyes that see what you have seen.
What we have seen in this passage is the evolution of the Gospel the “progressive revelation” of it right before our eyes. Wow, what a God!
[1] King James, New King James, and the New American Standard Bible read that Jesus "sent forth 70 disciples," while the New International Version, The Jerusalem Bible, and the New Living Translation reflect that Jesus "sent forth 72 disciples." Looking at Nestle’s Novum Testamentum Graece, we find that the Greek word "hebdomekonta" is translated "seventy." However, immediately following this word is the Greek word "duo" in brackets (duo) translated "two." Footnotes of several translations indicate that the Greek manuscripts are divided between 70 and 72 as the number sent out and there is no way to be sure of which one is the original. – John Ankerberg.
He, in close communion with His Heavenly Father, is lead to the ultimate path which concludes that He must get people’s attention, present his message, teach others who will carry on the message and then add the motivation to carry on the message – that being his death, resurrection and promise of resurrection for his followers. He ultimately gives them a cause that is bigger than one man, bigger than one people, in fact bigger than the world itself – a cause that is so big only God, Himself, can accomplish it.
After the temptation and choosing of a path, He sets out to execute His divine plan. He begins his ministry and at the same time He searches out and calls his followers – starting with the twelve men. This is enlarged upon by the followers, both men and women who travel with Him such as Mary Magdalene. Later, it grows to a larger circle (the 70 or 72. [1]) If we assume that the numerology is significant here, we see a picture within the picture of Jesus’ mission. Moses appointed 72 leaders to help him govern the Children of Israel. If 72 is the number, we have the same progression that Jesus gives in the “Great Commission” wherein he says to go first to Jerusalem (the Jewish people,) to Judea (the expanded Jews, IE., all the people in the area and ultimately to the world. Taking that picture, we have the mission first going to the Twelve solid traditional Jews, the 72 expanded Jews and then at his ascension, we see “more than 500 men and women,” representing the giving of the mission to “all the world.”
He performs miraculous healings that at the same time show God’s compassion for man and also display God’s power over the forces of the world – sin and sickness, ultimately over death itself.
He earns a forum from which to speak and then delivers his message which basically is that the law has taught us that we must be righteous, and indeed we should seek to live righteous lives, but ultimately, no righteousness is good enough to please God and we must recognize that only God, Himself can make us righteous. This was completely opposite from what the Jews even and especially the “righteous” Jews were taught. They had been taught that they should live righteous lives but they believed that it was possible to do so. That being the case, they didn’t really need a God at all. Jesus demonstrates the folly of this idea by systematically proving it to be wrong not only with words but with His actions. He continues to perform compassionate miracles and continues to reveal more and more of his message.
Then we come to the set up of today’s passage, thee sending of the 70/72. In Luke 9, we see Jesus sending out the Twelve apostles. The instructions he gives them will be mirrored in Chapter 10 in his instruction to the 70/72.
An interesting thing happens after the Twelve go out, Herod, the Tetrarch, the very ruler of Galilee where this scenario takes place, hears about it and is concerned. He begins to ask is this man they are talking about a redivivo John the Baptist. Herod says, “I thought I had him beheaded.”
The Twelve return and report to Jesus what all has happened and He and they retreat to Bethsaida for some “R & R” and debriefing. At this time Jesus reveals more of His ministry and mission to them.
The crowds get larger and we have the great miracle of the feeding of the 5,000, after which Jesus asks Peter, the spokesman for the group, “out on your mission, Peter, you preached about Me. Who did you find that the people thought I was?” Peter, apparently impressed with what Herod said, says, “John the Baptist or one of the prophets.” Jesus follows it then with the question of the ages, to see what Peter had really learned on this mission. ‘”But who do you (that is a plural you, the Twelve) say that I am?” Peter answers with the famous, “thou art the Christ, the Son of the Living God.” Jesus congratulates him but gives him a bit of a warning – “you have well said, but you didn’t figure this out, God Himself has revealed this to you. – so don’t get the big head.”
Following this scene, Jesus, taking note that they have gotten the message up to this point, begins to take them to the next step, He tells them that he has to go “up to” Jerusalem and suffer at the hand of the Jewish leaders and then die, “but be raised on the third day.” They don’t really get – but they couldn’t be expected to at this point.
Jesus tells them the real cost of discipleship – now don’t miss this. The real cost of discipleship is that you also have to die. For them, that meant a literal martyr’s death for all except Judas, who betrayed him and hung himself and for John who survived to old age to write the last chapters of the story.
But for us, it means that we have to die also – not go to Jerusalem and die, but die to self. Perhaps this is even harder. What do you think?
Jesus punctuates the message by allowing the inner circle of the Twelve, Peter, James and John, to see Jesus in as close to real a manner as is possible with Earthly eyes at the Mount of Transfiguration. They prove, that they only partly get the message by Peter’s witless idea of building “booths” and staying there for a while. Later, they fail in the mission. They are unable to heal some and to cast out some demons and have to come back and report that failure. Jesus chides them, calling them “an unbelieving and perverse generation;” Then He casts out the demon to show them who He is and who they are.
Jesus, always the teacher on numerous levels, again reveals more of His real mission and tells them again about His impending death – which, they still don’t fully grasp. To prove that they don’t fully grasp it, they devolve into questioning about if Jesus really does come into power, which will be the greatest and likewise they continue the struggle for power by quibbling over some others, not of them who have begun casting out demons in Jesus name. Jesus rebukes both manifestations of their desire for power and tells them the “greatest among you must be the servant of all.” He will demonstrate this on the night of the last supper with the foot washing ceremony.
Now in Luke 9:57 through 62, we have a representative sample of others who think they want to follow Jesus. The first one simply says, “I want to follow you.” Jesus replies that he has no home and no possessions. Apparently, the man can’t take that and goes away. The second man likewise asks to follow him. But Jesus tests him and says, “great, come now.” The man says, “well, I didn’t mean right now – today, I meant when I have gotten all my affairs in order and have satisfied my family obligations to bury his father” (who is not dead yet.) Jesus likewise remarks, “let the dead bury the dead.” The last man goes down with only wanting to go home and tell his folks that he is leaving. Jesus says, "no one who looks back is worthy."
The scene shifts and we see the 70 /72 depending on the translation, that really are ready to follow Jesus. Jesus gives them the exact, same instruction he gave to the Twelve to go out as lambs among wolves, to take no provisions and not to be greedy of even food. All this he tells to have them understand that one who does not rely on God for his success will never be successful. He tells them to go quickly and trust in the Holy Spirit to have prepared the way. Those that are ready to receive will receive and those that are not ready, won’t receive it – though “one from the dead” proclaimed it to them. They are to go to those are eager but woe to those who are not, he tells them to demonstrate how critical this message is If they deliver the message and it is not heard, they are to leave and the message will likewise depart – never to be heard again, spelling doom. That is sobering for the listener, but also for the disciple.
In application, we should note that while Jesus sets out principles here for the spread of the Gospel, these are not hard and fast rules. This was a particular situation to a particular people. Time was of the essence. Jesus knows that “soon and very soon,” he was to go up to Jerusalem and die. Here was not the time for cultivating but the time for planting only – sewing seeds in the morning. The time for cultivating would be later and the time for harvest even later.
Following Jesus instructions, the 70/72 are frankly amazed at the power they are able to display. “Even the demons” they say, “hear and are afraid.” Jesus reminds them that they are not the source of the power – God is. He lets them know here that such is the case and that further more, He is that God. He states, “I saw Satan fall.” Only God saw Satan fall, so he must have been there with God and if so, he must be God. John explains this further and later in John 1. If you forget that God is the source of the power even for a moment, all will be lost – just like Peter trying to walk on water.
In the end, Jesus is satisfied with their progress and says, “blessed are the eyes that see what you have seen.
What we have seen in this passage is the evolution of the Gospel the “progressive revelation” of it right before our eyes. Wow, what a God!
[1] King James, New King James, and the New American Standard Bible read that Jesus "sent forth 70 disciples," while the New International Version, The Jerusalem Bible, and the New Living Translation reflect that Jesus "sent forth 72 disciples." Looking at Nestle’s Novum Testamentum Graece, we find that the Greek word "hebdomekonta" is translated "seventy." However, immediately following this word is the Greek word "duo" in brackets (duo) translated "two." Footnotes of several translations indicate that the Greek manuscripts are divided between 70 and 72 as the number sent out and there is no way to be sure of which one is the original. – John Ankerberg.
