July 5, 2025 • 39 mins
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Luke 10: 1-12, 17-20 - 'Your peace will rest on that man.'
Catechism of the Catholic Church Paragraphs:
- 765 (in 'The Church - Instituted by Christ Jesus') - The Twelve and the other disciples share in Christ's mission and his power, but also in his lot (abbreviated).
- 2611 (in 'Jesus teaches us how to pray') - The prayer of faith consists not only in saying "Lord, Lord," but in disposing the heart to do the will of the Father. Jesus calls his disciples to bring into their prayer this concern for cooperating with the divine plan.
- 2122 (in 'Irreligion') - The minister should ask nothing for the administration of the sacraments beyond the offerings defined by the competent authority, always being careful that the needy are not deprived of the help of the sacraments because of their poverty." The competent authority determines these "offerings" in accordance with the principle that the Christian people ought to contribute to the support of the Church's ministers. "The laborer deserves his food."
Got a Bible question? Send an email to logicalbiblestudy@gmail.com, and it will be answered in an upcoming episode!
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Transcript
Episode Transcript
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(00:10):
Hi everyone. Welcome back to logical Bible
study and this is the Catholic podcast where we try to prepare
you a little better for the Gospel reading that you're going
to hear at mass today so you canlisten to this podcast before
Mass. Hopefully, if you can to help
get a better feel for what's really going on in the reading.
And today, we're going to look at a longer passage.
(00:31):
Usually the ones in Luca quite short, but this is a bit of a
longer one, so we'll get into it.
It's Luke chapter 10 verses 1 to12, and then verses 17 to 20 The
Lord appointed seventy two others and sent them out.
Ahead of him in pairs to all thetowns and places that he himself
(00:53):
was to visit. He said to them, the Harvest is
Rich. But the laborers are few.
So ask the lord of the Harvest to send out laborers into his
Harvest. Start off now.
But remember, I am sending you out like Lambs Among Wolves
Carrie. No purse.
(01:13):
No have a sec, no Sentinels. Salute, and I won on the road,
whatever house you go into. Let your first words, be peace
to this house and if a man of Peace lives there, your peace
will go and rest on him. If not, it will come back to
you. Stay in the same house, taking
(01:35):
what food and drink, they have to offer for the laborer,
deserves his wages. Do not move from house to house.
Whenever you go into a town, where they make you welcome,
eat, what is set before you cure, those in it who are sick
and say the kingdom of God is very near to you.
(01:56):
But whenever you enter a town and they do not make you
welcome, go out into its streetsand say we wipe off the very
dust of your town that clings toour feet and leave it with you.
Yes, be sure of this, the kingdom of God is very near.
I tell you on that day, it will not go as hard with Sodom as
(02:19):
with that town. The 72 came back rejoicing.
Lord, they said even the devil submit to us when we use your
name he said to them. I watched Satan fall.
Like, lightning from Heaven. Yes, I have given you power to
tread underfoot serpents and scorpions and the whole strength
(02:39):
of the enemy nothing shall ever hurt you.
Yet, do not rejoice that the spirits submit to you rejoice,
rather, that your names are written in heaven.
So, what's the context of this? Really interesting passage.
So Jesus has just started to move towards Jerusalem, so it's
actually getting pretty close tothe end of Jesus ministry.
(03:01):
And we in the part of Luke's gospel, that's often called the
ministry to Judea and perea. The episode we're looking at
here is often called the appointment of the 70s.
So we're going to see here, Jesus appointed seventy
disciples, and this is only found in Luke, the other gospels
record. Jesus instructions to the
apostles, and we've already had that in Luke as well, but this
(03:24):
is an additional story, that's only in Luke where he gives
further instructions to an additional group of disciples.
So, starting at verse 1, it saysthe Lord appointed, seventy two
others. Now remember, Jesus has already
commissioned, The Twelve Apostles to go into the town's
that's already happened in chapter 9 and Jesus now
(03:44):
commissions and additional 72 disciples.
So more than just his Apostles, these are some of his full-time
followers who have been following him around for quite a
while and he now feels that theyare ready to go out on Mission.
Now, how many of them are there?You probably already heard me
say a couple of times to different figures.
Some manuscripts say that there are 72.
(04:06):
Life force here and some manuscripts say that there are
72 disciples. There's actually conflicting
records of what Jesus said here.Was it 70 or 72?
And there's a reason for that. If we say the correct
translation is 70, then Jesus isdeliberately patterning his
missionary effort here on Moses.There's an episode in Moses is
(04:26):
life. In Numbers, Chapter 11, where
Moses commands, 70 elders to be prophets in Israel, and they
basically help him Lead Israel at that time.
So Moses has 70 helpers and thenthe Sanhedrin at the time of
Jesus that's kind of like the Jewish Council that was also
made up of 70 members, so 70 plus the high priest.
(04:49):
And so perhaps this is a this idea of 70 is a recurring theme
in the Bible and it's something that Jesus is continuing to use.
So he's setting up 70 of his owndisciples.
It's really interesting. Isn't it how God continues to
use this same pattern of 70 help?
Now it's also possible that the 70 disciples here, I'll lose to
(05:10):
an even earlier reference in theBible.
If you go to Genesis chapter 10 that's around the time of the
Tower of Babel, there are 17 nations of the ancient world
listed. So there's Israel plus 70 other
nations and in Genesis chapter 10 that depicts those 70 Nations
as representing the whole world.There are some versions of
(05:31):
Genesis 10, some Hebrew versionswhich actually read 72 Nations
there. 72 in that list. So, the ministry of the seventy
disciples here in Luke could deliberately represent the
church's mission to the nation's.
So, in this sense, then perhaps the mission of the 12 which is
already happened earlier, was deliberately meant to represent
(05:52):
the Mission to Israel. The 12 tribes of Israel, whereas
now the mission of the 70 disciples represents the mission
to the Gentiles that would certainly fit with the pattern
that set up in Genesis chapter 10.
And that would also make sense. Because if you think about the
region, the traveling in at the moment, they're going from Judea
(06:13):
to Galilee and that path would include lots of gentile people
which is really interesting. So, Jesus is sending these 70 or
72 disciples into a region whichis going to have largely
non-jewish people. Whereas when he sent the Twelve
Apostles out earlier, they basically went to Jewish towns.
So that pattern does seem to fit.
(06:33):
And we also get an explanation there of why Some manuscripts of
Luke's a 72 and some say 70 because if it's being patterned
on Genesis chapter 10 well Genesis chapter 10 has two
different textural variations. Some have 70 and some have 72
Nations. So certainly Luke and perhaps
the scribes who were working with Luke clearly perceived that
(06:56):
there's a reference here to Genesis chapter 10.
So that's some interesting textural background.
The preaching of the Gospel which is what the 72 are going
to do to All Nations. That's a key Focus all the way
through, Luke Luke is constantlyemphasizing that Jesus has come
to bring the gospel to everyone.In fact, the very last command
Jesus gives his Apostles in. Luke is preach the gospel to All
(07:19):
Nations. You see that in 24:47?
And then, of course, they begin to do that in the book of Acts.
So Jesus sends out the 72 ahead of him.
They're going to go to towns which Jesus himself is planning
to come to. That's really interesting.
Isn't it from this? We learn that.
Jesus goes to many small towns at some point and we never get
(07:41):
to hear about it. There's a whole lot of things
Jesus does a whole lot of places.
Jesus goes to that, we know thathe went to but we don't have it
recorded in the gospels and that's important.
That's something we can learn from this passage.
So these 72 though, it going to be Messengers that go into the
towns and prepare the town's forthe arrival.
I love Jesus. So it's kind of like the second
(08:02):
missionary missionary tour. Interestingly, the same Greek
word is used for the mission of John the Baptist.
It says that he was sent before the face of Jesus.
We saw that in chapter 7 the same Greek word is used here.
These 72 are being sent before the face of Jesus so they can
kind of continuing what John theBaptist was doing Preparing
People for the full arrival of the Kingdom in Jesus.
(08:27):
And he sends them out in pairs or two by two.
Why does he send them in pairs? Well, there's lots of different
and good answers. Here, it could be the disciples
are more likely to be productivewhen they have the support of
another person, maybe it helps avoid the dangers of
discouragement and Temptation. Maybe it could be that they can
cover more ground. If there's more groups, if they
(08:47):
had groups of three will then beless groups.
So therefore, they wouldn't be able to get to as many places.
So, it appears that from Jesus perspective at This time having
them go out in pairs, is the ideal number for the preaching
group other Scholars? Think the reason he uses to S is
because he wants there to be an element of establishing a matter
(09:09):
by two witnesses. It was an Old Testament
principle. That if you wanted to make a
case they're needed to be at least one other witness and we
know that the early church continue to send them out in
pairs. If you look at Acts chapter 8
and Acts chapter 15, continuallythe apostles are going out in
pairs. Verse 22, Jesus said to them,
the Harvest is Rich. But the laborers are few.
(09:32):
This is an agricultural metaphorthat they would have been quite
familiar with the idea here is that there's lots of people
ready to enter and progress in the kingdom of God, but there's
not enough workers of the Kingdom or leaders to help
people get into the Kingdom. So the Harvest is ripe but
there's not enough workers to make the Harvest work, that
(09:53):
certainly recalls the parable ofthe sower.
Belen. The parable of the cellar,
there's a hundredfold yield fromthe good group of crop.
So it's like a miraculously healed and in fact a similar
metaphor is used in the Old Testament in Isaiah chapter 27
it depicts the restoration of Israel from Exile using this
similar language of a harvest soLuke is probably, in fact, Jesus
(10:17):
is probably tapping into this Old Testament.
Background of people are ready for God.
The Harvest is ready but we needmore people to make it work.
So he's He's kind of saying we need more disciples basically.
So he says to his disciples hereasked the Lord of the Harvest to
send laborers to his Harvest. So, basically, he's instructing
his current disciples to keep praying for more converts,
(10:41):
particularly more leaders, who can go out, and preach the
gospel. And a lot of Scholars have
pointed out here that when he says, ask the lord of the
Harvest, and that's a reference to God, it's interesting because
Jesus often refers to himself asLord.
So maybe this is a subtle hint Of his own Divinity.
Perhaps verse 3, Jesus start offnow or go on your way.
(11:03):
So he's about to send them out. But first, he's going to give
them some quite Specific Instructions on what to do in
those towns. He says, remember, I am sending
you out like Lambs Among Wolves,quite a famous phrase and that
you'll often hear that use todayin different contexts.
In this context, think about what a wolf would have
(11:24):
represented in first. Century Judaism.
If you're a lamb amongst wolves,you're in real trouble.
So it's an image of vulnerability and helplessness
before Fierce attackers. Jesus, here is teaching the
disciples that they're going to be surrounded by people who are
hostile to the gospel and who may want to harm them because of
their message. So they're going to go into
(11:46):
these towns and Jesus is warningthem that they're going to be
surrounded by people who don't like them.
And they're going to be in danger.
This phrase might actually recall an Old Testament Passage
See wreck 13:17 and that says, is a wolf ever allied with a
lamb. So the sinner with the righteous
that's an interesting backgroundisn't it?
(12:06):
So he's giving them a warning saying, watch out, people are
going to want to get you and Jesus is now going to give those
disciples a list of things that they can't acquire for
themselves before going. And it's a pretty radical list
here because the things he's going to list would be things
that they would normally take ona journey in Israel.
But Jesus wants them to have poverty on this journey, he
(12:28):
wants to teach them that God will provide and this section is
pretty similar to the instructions.
He has already given the Twelve Apostles.
Now, in Matthews version of this, the Greek suggests that
Jesus is prohibiting them. From acquiring a staff before
the or acquiring things. Before they go, whereas the
Greek in our version in Luke's version suggests that Jesus
(12:49):
wants the disciples to take whatthey already have.
And go so, see some Scholars think that, when we put the
Gospels, Here. The list of things he's about to
provide. Jesus is not saying you can't
take these at all, but he's saying, don't go and buy one of
these. Just leave straight away with
what you already have. That seems to be the best way to
understand this list. So he first says to them carry,
(13:11):
no purse, so Jesus, he wants them to have poverty.
On this journey, he wants him totrust in God and that would
demonstrate to The Villages thatthey are preaching.
The gospel genuinely, they're not doing it out of a desire for
worldly gain, and we know that That Peter later recognizes this
principle, he learns from it because he says in the book of
Acts I have neither silver nor gold, but what I do have, I give
(13:34):
you in the name of Jesus Christ.And as a rien, get up and walk.
He says that to the man who can't walk and he heals him.
And so the first thing Jesus says is, you can't take any
money. And then he says to them, you
can't take a half a sack which just means bag so that means
their disciples can't accept goods from other people, either.
He then says, you cannot Like sandals.
(13:57):
Now this is a tip-off that Jesusprobably he's saying you can't
take extra sandals because it's very hard to imagine them being
able to do the journey at all ifthey don't have any sandal.
So he probably is telling them. They can't take a second pair of
sandals. They would need sandals to walk
on the difficult roads of Israel.
He then says this curious phrase, salute, no one on the
(14:18):
road, so he tells the disciples that as they go from town to
town, they shouldn't stop and talk to people the The urgency
of the mission allows for no distraction or delays especially
since in that culture, they wouldn't you say hello when keep
walking they would have quite elaborate greeting.
Rituals. And Jesus says, there's no time
for that. Interestingly, in the book of
(14:40):
2nd, Kings chapter 4, Alicia gives similar instructions to
his servants, when he sends themout on a mission.
He says, don't greet anyone on the way.
So there is a precedent for this.
Verse 5, Jesus says, whatever house you going to.
Now it's important to recognize his not telling them to do door
to door to door evangelizing. Probably what they would have
(15:01):
done is preached in the synagogues and the town squares
of the towns and then hopefully someone would invite them into
their house. Whenever they do go into a
house. Jesus says, let your first words
be peace to this house. Now piece of course, the Hebrew
word for that is Shalom. That's a traditional Jewish
greeting. You would often say peace, when
(15:22):
you arrived at someone's house, but the context here suggests
that Jesus is talking about, giving them a special kind of
Peace. In fact, it's like a blessing.
He's basically saying to the disciples when you arrive in the
house, bless the house and it's a special, kind of blessing of
the Jesus gives them. As a result of the authority has
given them. And this idea of bringing peace
(15:43):
on a house, it's actually associated with the arrival.
I've looked God's kingdom in theOld Testament.
So Isaiah 52:10 seven. There's this idea that when the
kingdom comes Piece Will descendon people's houses.
So there is kind of a on a kingdom aspect of them, giving a
piece blessing on the house has Jesus himself.
Pronounces piece several times towards the end of his ministry.
(16:04):
Remember when he appears to the apostles, he says, peace be with
you and it's something he actually says quite a bit
towards the end of his life. So peace is something that Jesus
has come to bring those who are open to the kingdom verse 6.
If a man of Peace lives there, your peace will go and rest on
him. This is interesting.
What Jesus is saying here? He's saying that if you bring
(16:26):
the blessing into a person's house and it turns out that
there is a man of peace that lives there or someone who is
peaceful. Then, that peaceful person is
obviously open to the kingdom and they're going to receive a
special blessing and that will allow the disciples to use their
house as a base of ministry. Matthews version of this says,
The house is worthy. So it's very interesting.
(16:48):
Eschatological thing here, he's saying going to houses pronounce
piece and then if the house is worthy, if the people in there
open to the kingdom, the peace will rest on them.
But if they're not open, then the piece of won't rest on them.
In fact, that's exactly what he says here.
He says, if not, it will come back to you.
So if no one in the house is open to the kingdom.
(17:08):
The blessing won't be received by the house.
Interesting, isn't it? That even though they're giving
the same blessing, it's only Only received by those who are
open to it and that's an important principle in Catholic
teaching about sacramental theology.
Typically, we understand that the sacraments and sacramentals,
only work to the extent that theperson is open to God's grace
(17:29):
verse 7. Jesus says, stay in the house,
taking what food and drink they have to offer.
So he tells the disciples that they should be content with
whatever house invites them in not to be picky and just eat
whatever they put in front of you.
And then he has Phrase for the laborer, deserves his wages.
The meaning here, appears to be,he's telling his disciples that
(17:51):
when they go into the town's people are going to provide them
with food and Necessities. So the Ministers of the Gospel
will be supported by the believing Community.
That's going to allow the disciples to focus completely on
the apostolic work without having to worry about where food
is going to come from. The Old Testament context for
this idea of providing food for the leadership of the church.
(18:14):
It's actually, in numbers 18 verse 8, the Levites who were
like the people who ministered at the tent of meeting they
received recompense for their labor from the community.
And then later in the New Testament, we see Paul using a
similar principle in 1, Timothy 5, Verse 18, and Romans 15 verse
16. Paul seems to be teaching that
(18:37):
the disciples those Preaching the kingdom of God, a carrying
out, a Priestly service when they preach the gospel and
therefore people should support them with food and money much
like they did for the priests inthe Old Testament.
So it's an interesting connection there.
Jesus says, do not move from house to house, so he tells the
disciples, they should be content with whatever house
(18:58):
invites them in, and they shouldn't be worried about
unnecessary distractions. It would also ensure an upright
intention because he doesn't want the disciples to appear as
though they are. Are pandering to the wealthy.
Verse 8, whenever you go into a town and they make you welcome
or more. Literally, they receive you eat.
What is set before you? So he's telling the disciples,
(19:21):
they can't be picky, even in terms of food and in terms of
dietary laws, now, that's important.
We might have Miss, we might miss this when we read it but
think about it. They're likely to enter
Samaritan and Gentile areas here.
The food customs of those areas are going to be quite different
from Jewish customs. Jesus says normally that would
not be okay. But in this case, given the
(19:42):
urgency of the mission each, whatever they put before you
because this mission is about God and his kingdom.
It's not about them. They can't afford to be picky
that actually sets the precedentfor a future situation in the
early church. Remember, there's a lot of
discussion in the early church about how to deal with the
ritual laws and how to eat with Gentiles.
And poor will later say, if an unbeliever invites, you to a
(20:05):
meal eat? What is set before you?
That's it. 1 Corinthians, 10 verse 27.
So Paul appears to be tapping into this early precedent that
Jesus himself sets up when you preaching the gospel, eat,
whatever is set before you even if it goes against the, dietary
laws verse 9, Jesus says, cure those in the town who were sick.
(20:26):
Now, this is interesting, isn't it?
Because previously he's only giving this command to the
apostles. But now we learn.
He expects the 72 disciples to heal as well.
Cure those who are sick. So Jesus is clear.
By giving a special authority tothe 72 disciples as well that
allows them to cure the sick. These are probably temporary
gifts though that he's given a 72 because these 72 disciples
(20:50):
most of them didn't become priests in the future.
They didn't become leaders of the church so it works a little
differently than the gifts that were given to the apostles.
Probably just a temporary for the short Ministry.
They're about to go on Mark's version of this tells us that
they used oil as part of their healing.
So we see here a prefiguring of the sacrament of anointing of
(21:13):
the sick. Jesus goes on.
He says in the town, say the kingdom of God is very near to
you or a better translation of this would be say the kingdom of
God has come near to you. So Jesus says that when they go
into the town's, the disciples should say to the town's, the
kingdom of God has come near to you.
(21:35):
So, through the preaching of thedisciples themself, the kingdom
of God has been brought to the town.
Matthews version of this says say to the town's the kingdom of
God is close at hand and that's an interesting phrase.
So the teaching here, is that atthe time this is all happening.
The kingdom of God is just beginning through the preaching
of Jesus and the disciples it hasn't yet reached its fullness
(21:57):
and it doesn't yet reach. Its faunus until the end of
time. But still it's appropriate to
say because Jesus has begun the kingdom.
The kingdom of God is at hand, this is the kingdom.
They've been waiting for, and Jesus has come to bring the
Kingdom. So that Should be joyful news to
the town. The kingdom of God has come near
to you. It's the same message that John,
the Baptist preached and the Jesus preached as well and
(22:20):
there's a lot more we could say about the kingdom.
We talk about it more in our episodes.
On the gospel of Matthew, noticewhat the disciples are called to
preach in the towns. They have to preach the kingdom
of God. They're not supposed to preach
say, the sinner's prayer, and you'll be saved.
That's not what they're being sent to preach.
They're being sent to preach thefullness of the kingdom of God
and He Who, if you've been Listening for a while.
(22:42):
You know that that's something Ilike to emphasize.
Whenever Jesus sends the apostles or disciples out on
Mission, he gives them very specific instructions, to preach
the totality of the kingdom of God, and we should remember
that. Verse 10.
Jesus says, whenever you enter atown and they do not make you
welcome, or they do not receive you.
And we're talking here about thetownship as a whole Jesus says,
(23:05):
go out into its streets and say.Now the fact that they go out
into the streets of the town that shows that they're doing a
symbolic Act of judgment againstthe whole town.
He says, wipe off the we wipe off the very dust of your town
that clings to our feet and leave it with you.
Literally, you can just translate that as we wipe off
(23:27):
against you. So this would be a symbolic
action that the whole town couldsee, the disciples do as they
leave to the Jews. This idea of wiping dust off
your feet, was a symbolic gesture of repudiation and
judgment. In fact, whenever a do came back
into Israel. After being in Gentile
territory, they would Shake the Dust off their feet.
(23:48):
They would literally do that andit kind of symbolizes.
Even your dust is not worthy, tobe honest.
So it's, it's really a quite a clear symbol of rejection.
In this context, when the disciples do it, in the towns,
they visit, it's supposed to indicate.
We do not approve of this place and it signifies judgment for
rejecting. The gospel.
(24:10):
Probably what that means is the town's that get this symbolic
action done to them, they have forfeited Jesus invitation to
eternal life, unless they repent.
And indeed Jesus is going to go on just after this to condemn
certain towns for the way they've rejected the gospel.
And Jesus says, yet be sure of this, the kingdom of God is very
(24:31):
near. Now, the comments here on the
apostrophe is make it a little unclear, but this is something
that the disciples are supposed to say when they reject a town.
So as they wipe the dust off their feet, they then should say
to the town yet to be sure of this, the kingdom of God has
come near that's something. They should say to the town just
(24:51):
before they leave. The disciples have come to
preach the kingdom of God, to the towns.
But these are towns that are rejecting the kingdom of God.
So therefore, the town should expect to receive a harsh
judgment on Judgment day. Notice the language here.
It's kind of a warning, isn't ityet to be sure of this, the
kingdom of God has come near. So the message of the kingdom of
(25:11):
God is good news for those who accept it, but, bad news for
those who reject it. And that's the case all through
the New Testament. And even till today, that's
quite a strong Authority. He's giving the Chuckles isn't
that he's giving them the authority to shake the dust off
their feet for certain towns andeffectively to pronounce a
warning that that downtown is condemned.
(25:32):
Unless it repents Jesus would later say about the apostles in
particular, he who hears, you hears me.
So the people's response to his commissioned disciples counts as
a response to Jesus as well. The last thing Jesus says here
in verse 12 is this, I tell you on that day.
It will not go as hard with Sodom as with that town.
(25:56):
So that day refers to the day ofjudgment, and you can translate
this phrase this way. It shall be more tolerable on
that day for Sodom than for thattown.
That's quite a strong statement.Think about what happened to
Sodom Jesus here teaches that the towns in his own time will
receive a harsher judgment on Judgement Day if they were
(26:17):
Checked him a harsher judgment even than what Sodom and
Gomorrah received for their likelack of hospitality.
Remember early in Genesis, when Sodom and Gomorrah are
destroyed, physically destroyed by God because they refused to
accept his Messengers. So he there's an interesting
connection here, isn't there? He says, that the towns in his
own time, will receive an even harsher punishment because they
(26:38):
rejected his Messengers. That's how he poured in the
kingdom of God is the whole Old Testament, was pointing towards
the coming of the Messiah. And The kingdom and the Jews
were accountable to know that itwas coming.
If they reject the kingdom of God, when it finally does come
via the disciples preaching, then really, they have no
excuse. It's out of their willful
(26:59):
ignorance and therefore, they'regoing to receive a harsh
judgment with greater knowledge.Comes greater responsibility.
That should serve as a sober warning to us because we have
even more information than the towns in Jesus time.
Did so we could potentially receive a harsher judgment if we
can Only refused the kingdom, and that's a legitimate
(27:19):
application from this text. Now, there's a bit more to this
speech but it's not in today's reading.
You can hear that on Friday of week, 26, in ordinary time and
that might be tomorrow for you, depending on when you're
listening. So Jesus is going to finish off
his speech. But today's lectionary readings
skips over that where Jesus pronounces the woes and instead
(27:41):
it skips straight back to what happens when the disciples
returned from their mission. And now we're starting a verse
17, the 722 came back rejoicing so they return from their
mission and the rejoicing because it was successful.
Now in all likelihood given the warnings that Jesus gave them
before they left. Probably some of the cities did
(28:03):
refuse them. They rejected them but on the
They very surprised and they were Joy sing it.
How successful the mission was because these 72 disciples were
given Christ's authority to bring the kingdom of God, to
those towns because they had a special blessing, a special
mandate from Jesus. Their mission to the town's was
very successful, and this is what they say to him, Lord, even
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the devil's submit to us when weuse your name or more.
Literally there, even the demonssubmit to us in your name.
So the mission went really well and the It was found that not
only could they preach the kingdom and do healings with
Jesus Authority, they were even able to cast out demons.
Jesus gave them the authority todo that.
Apparently, it doesn't list thatin the instructions before he
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sends them out. But this passage teaches us that
Jesus must have given them all authority.
To cast out demons just as the apostles had Verse 18.
Jesus said to them, I watched Satan fall.
Like lightning from heaven. This is quite an interesting
passage in one. That's not given a whole lot of
attention or it's interpreted insome interesting ways.
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So Jesus says I watched Satan fall like lightning from Heaven.
This is the first mention of Satan in the Gospel of Luke now
in context. What does it mean?
Jesus is saying something like this to his disciples.
Don't be surprised that the demons are subject to you
because I have seen Satan lose his status in heaven and Demons
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being cast out is a natural consequence of Satan, losing his
status, that's the basic. Meaning, in this context, he's
saying to the disciples don't besurprised because I've seen
Satan lose his authority. Here's the big question though.
When did Jesus see this happen? When did Jesus see Satan fall
from Heaven? There's two main views about
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when this event might have occurred.
A lot of Scholars have thought that Jesus is referring here to
the actual fall of Satan. So even before the beginning of
time before the big Garden, the Garden of Eden.
Satan was a good Angel and then fell and became a bad Angel.
Because Jesus is God, he's the pre-existence second person of
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the Trinity. He would have been there when
Satan Fell From Grace, so maybe that's what he was referring to.
He saw Satan fall at the beginning of time.
I think that's a possible interpretation.
Some in church history have gonewith that interpretation.
I think there's a better one though and there's two main
problems with this beginning of time.
Interpretation firstly, this interpretation is based largely
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on the passage in Revelation so 12:9 of Revelation there.
John has a vision of Satan falling from heaven and he drags
a third of the stars from Heavento Earth.
You've probably heard this passage and you might have heard
people talk about it as though. This is the original Channel
fall of Satan. It's when he brought a third of
the angels with him and they became bad angels, that probably
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isn't the right interpretation though.
If you look at the Book of Revelation, that passage there,
where it talks about Satan and athird of the Stars falling from
Heaven, that seems to refer to Satan's defeat at the
crucifixion. That's the defeat that's talked
about. They're not his fall at the
beginning of time. So if that Revelation passage is
not talking about the beginning of time, then it seems less
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likely that But this passage in Luke is also probably not
talking about the fall at the beginning of time.
Secondly, there's a second problem here, it doesn't really
connect well with the context. Why would Jesus all of a sudden,
start talking about what Jesus forward the beginning of time,
when the disciples are talking about their own mission, that
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they've just accomplished. It doesn't really seem to fit
their surprised that they can cast out demons.
And now, Jesus starts to talk about the beginning of time.
Like, it seems like it'd be a leap that's a bit, too.
Ooh, big now there's arguments you could make against those two
points I've just said so it's certainly not a closed case but
I think there's a better interpretation and a lot of
recent Scholars have realized that there's a different
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interpretation that might work better here.
So the other interpretation hereis that Jesus is saying that he
has metaphorically. Seen Satan lose his power during
the ministry of the 72. Disciples to say that Satan is
cast out of Heaven. That can be just a Jewish way of
saying he's lost his power. And certainly in the disciple,
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and in the ministry of the 72 disciples they have been
preaching the kingdom of God andthe been exercising, many
demons. So, Satan is beginning to lose
his power through the seven tutus Mission.
Now that would fit the context abit better, wouldn't it?
So there's two views there on. I've given you both of them as a
Catholic. You are free to accept either
one of those that makes the mostsense to you.
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Now, verse 19. Jesus then says, to them,
another passage, that could be interpreted, different ways.
Yes, I have given you power to tread underfoot serpents and
scorpions. Now, the word here for power can
be translated or authority. So Jesus here is saying his
given them, a special authority to tread underfoot serpents and
scorpions. What are the serpents?
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And scorpions, there's three possible interpretations,
firstly? It could be, that Jesus is using
serpents and scorpions as a metaphor for demons.
And that would certainly fit, perhaps.
He's also been quite literal here.
He's saying that they have authority over literal serpents,
and scorpions because there was a Jewish View at the time that
particularly snakes serpents aretools of the devil.
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And Jesus has given his disciples authority over the
devil. So maybe part of that Authority
involves not being able to be harmed by serpents and scorpions
because then they are extensionsof the devil.
Perhaps, I think there's a better interpretation Even
though this third interpretationis, that Jesus is alluding to
Deuteronomy 8 verse 15. That passage says that in the
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Old Testament, God guided the Israelites through the vast, and
terrible Wilderness with its serpents and scorpions.
So by the time of Jesus to say that you'll be protected from
serpents and scorpions, it's probably a Jewish way of saying
that God will protect them from harm.
And I think that's makes the most sense.
He then goes on to say, I've given you power over the whole
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strength of the enemy nothing shall ever hurt.
You now that ever has been addedin by the translators, a better
translation there would just be nothing shall hurt you.
So it doesn't imply that foreverfor the rest of their life.
They're going to be protected. It's just talking about in the
immediate context that's why it's often useful to compare the
lectionary translation with other Bible translations.
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Because sometimes the lectionarymakes things a bit more poetic
or it adds words in to give it Ibetter flow to the sentence,
which makes sense, because it's in the context of being, right?
A mass, but sometimes it's not entirely accurate and here's one
of those cases. So Jesus says to them, nothing
shall hurt you. And that's quite a remarkable
promise. As long as the 70 72 disciples
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continued their mission. They going to be kept free from
Satan's harm by Jesus Authority.That's quite remarkable.
They nothing can hurt them as long as they have.
Jesus Authority verse 20. Jesus says but do not.
Rejoice that the spirits submit to you.
So here, he's going to say there's something even more
amazing. They should Rejoice about
something even greater than being able to cast out demons.
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He says, Rejoice rather that your names are written in
heaven. So, the 72 disciples because of
the work they're doing in expanding the kingdom of God
Jesus. He is says that they are
guaranteed to be with Jesus, in heaven.
At the end of time. Of course, provided that they
don't fall from the faith, but they're given a special
Authority, which means that if they use it or Pretty well, they
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will be with Jesus, in heaven, in the Book of Revelation, this
idea of being written, in heaven, is depicted as the book
of life. So people who are saved in the
Book of Revelation, they are depicted as being in the Book of
Life. So Jesus has said that to the
disciples and now he's going to reflect on what the same thing
on the disciples Mission. But now he's going to think
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about it on a higher level, he'sgoing to reflect on what the
mission means about God's Plan of Salvation.
So he's going to use some quite deep language here.
And if you want to hear that intimate prayer of Jesus to the
father, where he does that, you can hear that on Tuesday of
week, one of Advent, that's whenwe'll have a look at Jesus
prayer there. So, a longer text today, but
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hopefully you can see, there's alot of interesting stuff here.
He says to the 70 disciples and it's even fascinating the way
that he deliberately. Jesus deliberately patterns, the
70 on other Old Testament, precedents of having 70 liters
of the Old Testament Church. Let's now turn to the catechism
and see what the references are to today's passage.
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There's a few brief references. So paragraph, 7 6, 5 is about
the church. It says the 12 and the other
Cycles, share in Christ's Mission and his power, but also
in his lot And then the paragraph goes on from there.
So there's a brief reference to Jesus other disciples as we see
in today's passage paragraph, 2611, this is in the section about
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Jesus teaches us how to pray theprayer of faith.
Consists not only in saying, Lord Lord.
But in disposing, the heart to do, the will of the father,
Jesus calls his disciples to bring into their prayer.
This concern for cooperating, with the divine plan, And
there's a brief reference here to the mission.
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That the 70 were sent out on. They are called to cooperate in
the divine plan. As are the towns.
Paragraph 21. 22. This is a really interesting
application. This is in the section about
your religion as a sin that you can commit, the sin of
irreligion. It says, the minister should ask
nothing for the administration of the sacraments beyond the
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offerings defined by the competent Authority.
Always being careful that the needy are not deprived over the
help of the sacraments because of their poverty, the competent
Authority, determines these offerings in accordance with the
principle that the Christian people.
To contribute to the support of the church's ministers, the
laborer, deserves his food. So this paragraph teaches two
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things, it says, firstly, the Ministers of the Catholic Church
cannot charge for the sacramentsbecause that will be that will
come under irreligion. And that would not be fair to
poor people, but then the secondthing it says, is Christians and
Catholics in particular, have a duty to support their to support
The Minister's so that The Minister's can carry out the
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Grunts. So Christians have an obligation
to financially support their ministers, which of course, is a
link to what Jesus says In this passage about the laborer,
deserves his food. In fact, it quotes from that.
So, that's a really interesting application there.
Well, thank you for listening tothis longer passage today.
I hope you learn something new. If you have, please share it
around. We'll continue to look at the
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Gospel of Luke in the coming days.
Hi everyone. Welcome back to logical Bible
study and this is the Catholic podcast where we try to prepare
you a little better for the Gospel reading that you're going
to hear at mass today so you canlisten to this podcast before
Mass. Hopefully, if you can to help
get a better feel for what's really going on in the reading.
And today, we're going to look at a longer passage.
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Usually the ones in Luca quite short, but this is a bit of a
longer one, so we'll get into it.
It's Luke chapter 10 verses 1 to12, and then verses 17 to 20 The
Lord appointed seventy two others and sent them out.
Ahead of him in pairs to all thetowns and places that he himself
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was to visit. He said to them, the Harvest is
Rich. But the laborers are few.
So ask the lord of the Harvest to send out laborers into his
Harvest. Start off now.
But remember, I am sending you out like Lambs Among Wolves
Carrie. No purse.
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No have a sec, no Sentinels. Salute, and I won on the road,
whatever house you go into. Let your first words, be peace
to this house and if a man of Peace lives there, your peace
will go and rest on him. If not, it will come back to
you. Stay in the same house, taking
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what food and drink, they have to offer for the laborer,
deserves his wages. Do not move from house to house.
Whenever you go into a town, where they make you welcome,
eat, what is set before you cure, those in it who are sick
and say the kingdom of God is very near to you.
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But whenever you enter a town and they do not make you
welcome, go out into its streetsand say we wipe off the very
dust of your town that clings toour feet and leave it with you.
Yes, be sure of this, the kingdom of God is very near.
I tell you on that day, it will not go as hard with Sodom as
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with that town. The 72 came back rejoicing.
Lord, they said even the devil submit to us when we use your
name he said to them. I watched Satan fall.
Like, lightning from Heaven. Yes, I have given you power to
tread underfoot serpents and scorpions and the whole strength
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of the enemy nothing shall ever hurt you.
Yet, do not rejoice that the spirits submit to you rejoice,
rather, that your names are written in heaven.
So, what's the context of this? Really interesting passage.
So Jesus has just started to move towards Jerusalem, so it's
actually getting pretty close tothe end of Jesus ministry.
(03:01):
And we in the part of Luke's gospel, that's often called the
ministry to Judea and perea. The episode we're looking at
here is often called the appointment of the 70s.
So we're going to see here, Jesus appointed seventy
disciples, and this is only found in Luke, the other gospels
record. Jesus instructions to the
apostles, and we've already had that in Luke as well, but this
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is an additional story, that's only in Luke where he gives
further instructions to an additional group of disciples.
So, starting at verse 1, it saysthe Lord appointed, seventy two
others. Now remember, Jesus has already
commissioned, The Twelve Apostles to go into the town's
that's already happened in chapter 9 and Jesus now
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commissions and additional 72 disciples.
So more than just his Apostles, these are some of his full-time
followers who have been following him around for quite a
while and he now feels that theyare ready to go out on Mission.
Now, how many of them are there?You probably already heard me
say a couple of times to different figures.
Some manuscripts say that there are 72.
(04:06):
Life force here and some manuscripts say that there are
72 disciples. There's actually conflicting
records of what Jesus said here.Was it 70 or 72?
And there's a reason for that. If we say the correct
translation is 70, then Jesus isdeliberately patterning his
missionary effort here on Moses.There's an episode in Moses is
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life. In Numbers, Chapter 11, where
Moses commands, 70 elders to be prophets in Israel, and they
basically help him Lead Israel at that time.
So Moses has 70 helpers and thenthe Sanhedrin at the time of
Jesus that's kind of like the Jewish Council that was also
made up of 70 members, so 70 plus the high priest.
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And so perhaps this is a this idea of 70 is a recurring theme
in the Bible and it's something that Jesus is continuing to use.
So he's setting up 70 of his owndisciples.
It's really interesting. Isn't it how God continues to
use this same pattern of 70 help?
Now it's also possible that the 70 disciples here, I'll lose to
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an even earlier reference in theBible.
If you go to Genesis chapter 10 that's around the time of the
Tower of Babel, there are 17 nations of the ancient world
listed. So there's Israel plus 70 other
nations and in Genesis chapter 10 that depicts those 70 Nations
as representing the whole world.There are some versions of
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Genesis 10, some Hebrew versionswhich actually read 72 Nations
there. 72 in that list. So, the ministry of the seventy
disciples here in Luke could deliberately represent the
church's mission to the nation's.
So, in this sense, then perhaps the mission of the 12 which is
already happened earlier, was deliberately meant to represent
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the Mission to Israel. The 12 tribes of Israel, whereas
now the mission of the 70 disciples represents the mission
to the Gentiles that would certainly fit with the pattern
that set up in Genesis chapter 10.
And that would also make sense. Because if you think about the
region, the traveling in at the moment, they're going from Judea
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to Galilee and that path would include lots of gentile people
which is really interesting. So, Jesus is sending these 70 or
72 disciples into a region whichis going to have largely
non-jewish people. Whereas when he sent the Twelve
Apostles out earlier, they basically went to Jewish towns.
So that pattern does seem to fit.
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And we also get an explanation there of why Some manuscripts of
Luke's a 72 and some say 70 because if it's being patterned
on Genesis chapter 10 well Genesis chapter 10 has two
different textural variations. Some have 70 and some have 72
Nations. So certainly Luke and perhaps
the scribes who were working with Luke clearly perceived that
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there's a reference here to Genesis chapter 10.
So that's some interesting textural background.
The preaching of the Gospel which is what the 72 are going
to do to All Nations. That's a key Focus all the way
through, Luke Luke is constantlyemphasizing that Jesus has come
to bring the gospel to everyone.In fact, the very last command
Jesus gives his Apostles in. Luke is preach the gospel to All
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Nations. You see that in 24:47?
And then, of course, they begin to do that in the book of Acts.
So Jesus sends out the 72 ahead of him.
They're going to go to towns which Jesus himself is planning
to come to. That's really interesting.
Isn't it from this? We learn that.
Jesus goes to many small towns at some point and we never get
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to hear about it. There's a whole lot of things
Jesus does a whole lot of places.
Jesus goes to that, we know thathe went to but we don't have it
recorded in the gospels and that's important.
That's something we can learn from this passage.
So these 72 though, it going to be Messengers that go into the
towns and prepare the town's forthe arrival.
I love Jesus. So it's kind of like the second
(08:02):
missionary missionary tour. Interestingly, the same Greek
word is used for the mission of John the Baptist.
It says that he was sent before the face of Jesus.
We saw that in chapter 7 the same Greek word is used here.
These 72 are being sent before the face of Jesus so they can
kind of continuing what John theBaptist was doing Preparing
People for the full arrival of the Kingdom in Jesus.
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And he sends them out in pairs or two by two.
Why does he send them in pairs? Well, there's lots of different
and good answers. Here, it could be the disciples
are more likely to be productivewhen they have the support of
another person, maybe it helps avoid the dangers of
discouragement and Temptation. Maybe it could be that they can
cover more ground. If there's more groups, if they
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had groups of three will then beless groups.
So therefore, they wouldn't be able to get to as many places.
So, it appears that from Jesus perspective at This time having
them go out in pairs, is the ideal number for the preaching
group other Scholars? Think the reason he uses to S is
because he wants there to be an element of establishing a matter
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by two witnesses. It was an Old Testament
principle. That if you wanted to make a
case they're needed to be at least one other witness and we
know that the early church continue to send them out in
pairs. If you look at Acts chapter 8
and Acts chapter 15, continuallythe apostles are going out in
pairs. Verse 22, Jesus said to them,
the Harvest is Rich. But the laborers are few.
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This is an agricultural metaphorthat they would have been quite
familiar with the idea here is that there's lots of people
ready to enter and progress in the kingdom of God, but there's
not enough workers of the Kingdom or leaders to help
people get into the Kingdom. So the Harvest is ripe but
there's not enough workers to make the Harvest work, that
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certainly recalls the parable ofthe sower.
Belen. The parable of the cellar,
there's a hundredfold yield fromthe good group of crop.
So it's like a miraculously healed and in fact a similar
metaphor is used in the Old Testament in Isaiah chapter 27
it depicts the restoration of Israel from Exile using this
similar language of a harvest soLuke is probably, in fact, Jesus
(10:17):
is probably tapping into this Old Testament.
Background of people are ready for God.
The Harvest is ready but we needmore people to make it work.
So he's He's kind of saying we need more disciples basically.
So he says to his disciples hereasked the Lord of the Harvest to
send laborers to his Harvest. So, basically, he's instructing
his current disciples to keep praying for more converts,
(10:41):
particularly more leaders, who can go out, and preach the
gospel. And a lot of Scholars have
pointed out here that when he says, ask the lord of the
Harvest, and that's a reference to God, it's interesting because
Jesus often refers to himself asLord.
So maybe this is a subtle hint Of his own Divinity.
Perhaps verse 3, Jesus start offnow or go on your way.
(11:03):
So he's about to send them out. But first, he's going to give
them some quite Specific Instructions on what to do in
those towns. He says, remember, I am sending
you out like Lambs Among Wolves,quite a famous phrase and that
you'll often hear that use todayin different contexts.
In this context, think about what a wolf would have
(11:24):
represented in first. Century Judaism.
If you're a lamb amongst wolves,you're in real trouble.
So it's an image of vulnerability and helplessness
before Fierce attackers. Jesus, here is teaching the
disciples that they're going to be surrounded by people who are
hostile to the gospel and who may want to harm them because of
their message. So they're going to go into
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these towns and Jesus is warningthem that they're going to be
surrounded by people who don't like them.
And they're going to be in danger.
This phrase might actually recall an Old Testament Passage
See wreck 13:17 and that says, is a wolf ever allied with a
lamb. So the sinner with the righteous
that's an interesting backgroundisn't it?
(12:06):
So he's giving them a warning saying, watch out, people are
going to want to get you and Jesus is now going to give those
disciples a list of things that they can't acquire for
themselves before going. And it's a pretty radical list
here because the things he's going to list would be things
that they would normally take ona journey in Israel.
But Jesus wants them to have poverty on this journey, he
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wants to teach them that God will provide and this section is
pretty similar to the instructions.
He has already given the Twelve Apostles.
Now, in Matthews version of this, the Greek suggests that
Jesus is prohibiting them. From acquiring a staff before
the or acquiring things. Before they go, whereas the
Greek in our version in Luke's version suggests that Jesus
(12:49):
wants the disciples to take whatthey already have.
And go so, see some Scholars think that, when we put the
Gospels, Here. The list of things he's about to
provide. Jesus is not saying you can't
take these at all, but he's saying, don't go and buy one of
these. Just leave straight away with
what you already have. That seems to be the best way to
understand this list. So he first says to them carry,
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no purse, so Jesus, he wants them to have poverty.
On this journey, he wants him totrust in God and that would
demonstrate to The Villages thatthey are preaching.
The gospel genuinely, they're not doing it out of a desire for
worldly gain, and we know that That Peter later recognizes this
principle, he learns from it because he says in the book of
Acts I have neither silver nor gold, but what I do have, I give
(13:34):
you in the name of Jesus Christ.And as a rien, get up and walk.
He says that to the man who can't walk and he heals him.
And so the first thing Jesus says is, you can't take any
money. And then he says to them, you
can't take a half a sack which just means bag so that means
their disciples can't accept goods from other people, either.
He then says, you cannot Like sandals.
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Now this is a tip-off that Jesusprobably he's saying you can't
take extra sandals because it's very hard to imagine them being
able to do the journey at all ifthey don't have any sandal.
So he probably is telling them. They can't take a second pair of
sandals. They would need sandals to walk
on the difficult roads of Israel.
He then says this curious phrase, salute, no one on the
(14:18):
road, so he tells the disciples that as they go from town to
town, they shouldn't stop and talk to people the The urgency
of the mission allows for no distraction or delays especially
since in that culture, they wouldn't you say hello when keep
walking they would have quite elaborate greeting.
Rituals. And Jesus says, there's no time
for that. Interestingly, in the book of
(14:40):
2nd, Kings chapter 4, Alicia gives similar instructions to
his servants, when he sends themout on a mission.
He says, don't greet anyone on the way.
So there is a precedent for this.
Verse 5, Jesus says, whatever house you going to.
Now it's important to recognize his not telling them to do door
to door to door evangelizing. Probably what they would have
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done is preached in the synagogues and the town squares
of the towns and then hopefully someone would invite them into
their house. Whenever they do go into a
house. Jesus says, let your first words
be peace to this house. Now piece of course, the Hebrew
word for that is Shalom. That's a traditional Jewish
greeting. You would often say peace, when
(15:22):
you arrived at someone's house, but the context here suggests
that Jesus is talking about, giving them a special kind of
Peace. In fact, it's like a blessing.
He's basically saying to the disciples when you arrive in the
house, bless the house and it's a special, kind of blessing of
the Jesus gives them. As a result of the authority has
given them. And this idea of bringing peace
(15:43):
on a house, it's actually associated with the arrival.
I've looked God's kingdom in theOld Testament.
So Isaiah 52:10 seven. There's this idea that when the
kingdom comes Piece Will descendon people's houses.
So there is kind of a on a kingdom aspect of them, giving a
piece blessing on the house has Jesus himself.
Pronounces piece several times towards the end of his ministry.
(16:04):
Remember when he appears to the apostles, he says, peace be with
you and it's something he actually says quite a bit
towards the end of his life. So peace is something that Jesus
has come to bring those who are open to the kingdom verse 6.
If a man of Peace lives there, your peace will go and rest on
him. This is interesting.
What Jesus is saying here? He's saying that if you bring
(16:26):
the blessing into a person's house and it turns out that
there is a man of peace that lives there or someone who is
peaceful. Then, that peaceful person is
obviously open to the kingdom and they're going to receive a
special blessing and that will allow the disciples to use their
house as a base of ministry. Matthews version of this says,
The house is worthy. So it's very interesting.
(16:48):
Eschatological thing here, he's saying going to houses pronounce
piece and then if the house is worthy, if the people in there
open to the kingdom, the peace will rest on them.
But if they're not open, then the piece of won't rest on them.
In fact, that's exactly what he says here.
He says, if not, it will come back to you.
So if no one in the house is open to the kingdom.
(17:08):
The blessing won't be received by the house.
Interesting, isn't it? That even though they're giving
the same blessing, it's only Only received by those who are
open to it and that's an important principle in Catholic
teaching about sacramental theology.
Typically, we understand that the sacraments and sacramentals,
only work to the extent that theperson is open to God's grace
(17:29):
verse 7. Jesus says, stay in the house,
taking what food and drink they have to offer.
So he tells the disciples that they should be content with
whatever house invites them in not to be picky and just eat
whatever they put in front of you.
And then he has Phrase for the laborer, deserves his wages.
The meaning here, appears to be,he's telling his disciples that
(17:51):
when they go into the town's people are going to provide them
with food and Necessities. So the Ministers of the Gospel
will be supported by the believing Community.
That's going to allow the disciples to focus completely on
the apostolic work without having to worry about where food
is going to come from. The Old Testament context for
this idea of providing food for the leadership of the church.
(18:14):
It's actually, in numbers 18 verse 8, the Levites who were
like the people who ministered at the tent of meeting they
received recompense for their labor from the community.
And then later in the New Testament, we see Paul using a
similar principle in 1, Timothy 5, Verse 18, and Romans 15 verse
16. Paul seems to be teaching that
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the disciples those Preaching the kingdom of God, a carrying
out, a Priestly service when they preach the gospel and
therefore people should support them with food and money much
like they did for the priests inthe Old Testament.
So it's an interesting connection there.
Jesus says, do not move from house to house, so he tells the
disciples, they should be content with whatever house
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invites them in, and they shouldn't be worried about
unnecessary distractions. It would also ensure an upright
intention because he doesn't want the disciples to appear as
though they are. Are pandering to the wealthy.
Verse 8, whenever you go into a town and they make you welcome
or more. Literally, they receive you eat.
What is set before you? So he's telling the disciples,
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they can't be picky, even in terms of food and in terms of
dietary laws, now, that's important.
We might have Miss, we might miss this when we read it but
think about it. They're likely to enter
Samaritan and Gentile areas here.
The food customs of those areas are going to be quite different
from Jewish customs. Jesus says normally that would
not be okay. But in this case, given the
(19:42):
urgency of the mission each, whatever they put before you
because this mission is about God and his kingdom.
It's not about them. They can't afford to be picky
that actually sets the precedentfor a future situation in the
early church. Remember, there's a lot of
discussion in the early church about how to deal with the
ritual laws and how to eat with Gentiles.
And poor will later say, if an unbeliever invites, you to a
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meal eat? What is set before you?
That's it. 1 Corinthians, 10 verse 27.
So Paul appears to be tapping into this early precedent that
Jesus himself sets up when you preaching the gospel, eat,
whatever is set before you even if it goes against the, dietary
laws verse 9, Jesus says, cure those in the town who were sick.
(20:26):
Now, this is interesting, isn't it?
Because previously he's only giving this command to the
apostles. But now we learn.
He expects the 72 disciples to heal as well.
Cure those who are sick. So Jesus is clear.
By giving a special authority tothe 72 disciples as well that
allows them to cure the sick. These are probably temporary
gifts though that he's given a 72 because these 72 disciples
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most of them didn't become priests in the future.
They didn't become leaders of the church so it works a little
differently than the gifts that were given to the apostles.
Probably just a temporary for the short Ministry.
They're about to go on Mark's version of this tells us that
they used oil as part of their healing.
So we see here a prefiguring of the sacrament of anointing of
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the sick. Jesus goes on.
He says in the town, say the kingdom of God is very near to
you or a better translation of this would be say the kingdom of
God has come near to you. So Jesus says that when they go
into the town's, the disciples should say to the town's, the
kingdom of God has come near to you.
(21:35):
So, through the preaching of thedisciples themself, the kingdom
of God has been brought to the town.
Matthews version of this says say to the town's the kingdom of
God is close at hand and that's an interesting phrase.
So the teaching here, is that atthe time this is all happening.
The kingdom of God is just beginning through the preaching
of Jesus and the disciples it hasn't yet reached its fullness
(21:57):
and it doesn't yet reach. Its faunus until the end of
time. But still it's appropriate to
say because Jesus has begun the kingdom.
The kingdom of God is at hand, this is the kingdom.
They've been waiting for, and Jesus has come to bring the
Kingdom. So that Should be joyful news to
the town. The kingdom of God has come near
to you. It's the same message that John,
the Baptist preached and the Jesus preached as well and
(22:20):
there's a lot more we could say about the kingdom.
We talk about it more in our episodes.
On the gospel of Matthew, noticewhat the disciples are called to
preach in the towns. They have to preach the kingdom
of God. They're not supposed to preach
say, the sinner's prayer, and you'll be saved.
That's not what they're being sent to preach.
They're being sent to preach thefullness of the kingdom of God
and He Who, if you've been Listening for a while.
(22:42):
You know that that's something Ilike to emphasize.
Whenever Jesus sends the apostles or disciples out on
Mission, he gives them very specific instructions, to preach
the totality of the kingdom of God, and we should remember
that. Verse 10.
Jesus says, whenever you enter atown and they do not make you
welcome, or they do not receive you.
And we're talking here about thetownship as a whole Jesus says,
(23:05):
go out into its streets and say.Now the fact that they go out
into the streets of the town that shows that they're doing a
symbolic Act of judgment againstthe whole town.
He says, wipe off the we wipe off the very dust of your town
that clings to our feet and leave it with you.
Literally, you can just translate that as we wipe off
(23:27):
against you. So this would be a symbolic
action that the whole town couldsee, the disciples do as they
leave to the Jews. This idea of wiping dust off
your feet, was a symbolic gesture of repudiation and
judgment. In fact, whenever a do came back
into Israel. After being in Gentile
territory, they would Shake the Dust off their feet.
(23:48):
They would literally do that andit kind of symbolizes.
Even your dust is not worthy, tobe honest.
So it's, it's really a quite a clear symbol of rejection.
In this context, when the disciples do it, in the towns,
they visit, it's supposed to indicate.
We do not approve of this place and it signifies judgment for
rejecting. The gospel.
(24:10):
Probably what that means is the town's that get this symbolic
action done to them, they have forfeited Jesus invitation to
eternal life, unless they repent.
And indeed Jesus is going to go on just after this to condemn
certain towns for the way they've rejected the gospel.
And Jesus says, yet be sure of this, the kingdom of God is very
(24:31):
near. Now, the comments here on the
apostrophe is make it a little unclear, but this is something
that the disciples are supposed to say when they reject a town.
So as they wipe the dust off their feet, they then should say
to the town yet to be sure of this, the kingdom of God has
come near that's something. They should say to the town just
(24:51):
before they leave. The disciples have come to
preach the kingdom of God, to the towns.
But these are towns that are rejecting the kingdom of God.
So therefore, the town should expect to receive a harsh
judgment on Judgment day. Notice the language here.
It's kind of a warning, isn't ityet to be sure of this, the
kingdom of God has come near. So the message of the kingdom of
(25:11):
God is good news for those who accept it, but, bad news for
those who reject it. And that's the case all through
the New Testament. And even till today, that's
quite a strong Authority. He's giving the Chuckles isn't
that he's giving them the authority to shake the dust off
their feet for certain towns andeffectively to pronounce a
warning that that downtown is condemned.
(25:32):
Unless it repents Jesus would later say about the apostles in
particular, he who hears, you hears me.
So the people's response to his commissioned disciples counts as
a response to Jesus as well. The last thing Jesus says here
in verse 12 is this, I tell you on that day.
It will not go as hard with Sodom as with that town.
(25:56):
So that day refers to the day ofjudgment, and you can translate
this phrase this way. It shall be more tolerable on
that day for Sodom than for thattown.
That's quite a strong statement.Think about what happened to
Sodom Jesus here teaches that the towns in his own time will
receive a harsher judgment on Judgement Day if they were
(26:17):
Checked him a harsher judgment even than what Sodom and
Gomorrah received for their likelack of hospitality.
Remember early in Genesis, when Sodom and Gomorrah are
destroyed, physically destroyed by God because they refused to
accept his Messengers. So he there's an interesting
connection here, isn't there? He says, that the towns in his
own time, will receive an even harsher punishment because they
(26:38):
rejected his Messengers. That's how he poured in the
kingdom of God is the whole Old Testament, was pointing towards
the coming of the Messiah. And The kingdom and the Jews
were accountable to know that itwas coming.
If they reject the kingdom of God, when it finally does come
via the disciples preaching, then really, they have no
excuse. It's out of their willful
(26:59):
ignorance and therefore, they'regoing to receive a harsh
judgment with greater knowledge.Comes greater responsibility.
That should serve as a sober warning to us because we have
even more information than the towns in Jesus time.
Did so we could potentially receive a harsher judgment if we
can Only refused the kingdom, and that's a legitimate
(27:19):
application from this text. Now, there's a bit more to this
speech but it's not in today's reading.
You can hear that on Friday of week, 26, in ordinary time and
that might be tomorrow for you, depending on when you're
listening. So Jesus is going to finish off
his speech. But today's lectionary readings
skips over that where Jesus pronounces the woes and instead
(27:41):
it skips straight back to what happens when the disciples
returned from their mission. And now we're starting a verse
17, the 722 came back rejoicing so they return from their
mission and the rejoicing because it was successful.
Now in all likelihood given the warnings that Jesus gave them
before they left. Probably some of the cities did
(28:03):
refuse them. They rejected them but on the
They very surprised and they were Joy sing it.
How successful the mission was because these 72 disciples were
given Christ's authority to bring the kingdom of God, to
those towns because they had a special blessing, a special
mandate from Jesus. Their mission to the town's was
very successful, and this is what they say to him, Lord, even
(28:24):
the devil's submit to us when weuse your name or more.
Literally there, even the demonssubmit to us in your name.
So the mission went really well and the It was found that not
only could they preach the kingdom and do healings with
Jesus Authority, they were even able to cast out demons.
Jesus gave them the authority todo that.
Apparently, it doesn't list thatin the instructions before he
(28:47):
sends them out. But this passage teaches us that
Jesus must have given them all authority.
To cast out demons just as the apostles had Verse 18.
Jesus said to them, I watched Satan fall.
Like lightning from heaven. This is quite an interesting
passage in one. That's not given a whole lot of
attention or it's interpreted insome interesting ways.
(29:09):
So Jesus says I watched Satan fall like lightning from Heaven.
This is the first mention of Satan in the Gospel of Luke now
in context. What does it mean?
Jesus is saying something like this to his disciples.
Don't be surprised that the demons are subject to you
because I have seen Satan lose his status in heaven and Demons
(29:32):
being cast out is a natural consequence of Satan, losing his
status, that's the basic. Meaning, in this context, he's
saying to the disciples don't besurprised because I've seen
Satan lose his authority. Here's the big question though.
When did Jesus see this happen? When did Jesus see Satan fall
from Heaven? There's two main views about
(29:53):
when this event might have occurred.
A lot of Scholars have thought that Jesus is referring here to
the actual fall of Satan. So even before the beginning of
time before the big Garden, the Garden of Eden.
Satan was a good Angel and then fell and became a bad Angel.
Because Jesus is God, he's the pre-existence second person of
(30:14):
the Trinity. He would have been there when
Satan Fell From Grace, so maybe that's what he was referring to.
He saw Satan fall at the beginning of time.
I think that's a possible interpretation.
Some in church history have gonewith that interpretation.
I think there's a better one though and there's two main
problems with this beginning of time.
Interpretation firstly, this interpretation is based largely
(30:38):
on the passage in Revelation so 12:9 of Revelation there.
John has a vision of Satan falling from heaven and he drags
a third of the stars from Heavento Earth.
You've probably heard this passage and you might have heard
people talk about it as though. This is the original Channel
fall of Satan. It's when he brought a third of
the angels with him and they became bad angels, that probably
(31:02):
isn't the right interpretation though.
If you look at the Book of Revelation, that passage there,
where it talks about Satan and athird of the Stars falling from
Heaven, that seems to refer to Satan's defeat at the
crucifixion. That's the defeat that's talked
about. They're not his fall at the
beginning of time. So if that Revelation passage is
not talking about the beginning of time, then it seems less
(31:24):
likely that But this passage in Luke is also probably not
talking about the fall at the beginning of time.
Secondly, there's a second problem here, it doesn't really
connect well with the context. Why would Jesus all of a sudden,
start talking about what Jesus forward the beginning of time,
when the disciples are talking about their own mission, that
(31:45):
they've just accomplished. It doesn't really seem to fit
their surprised that they can cast out demons.
And now, Jesus starts to talk about the beginning of time.
Like, it seems like it'd be a leap that's a bit, too.
Ooh, big now there's arguments you could make against those two
points I've just said so it's certainly not a closed case but
I think there's a better interpretation and a lot of
recent Scholars have realized that there's a different
(32:07):
interpretation that might work better here.
So the other interpretation hereis that Jesus is saying that he
has metaphorically. Seen Satan lose his power during
the ministry of the 72. Disciples to say that Satan is
cast out of Heaven. That can be just a Jewish way of
saying he's lost his power. And certainly in the disciple,
(32:27):
and in the ministry of the 72 disciples they have been
preaching the kingdom of God andthe been exercising, many
demons. So, Satan is beginning to lose
his power through the seven tutus Mission.
Now that would fit the context abit better, wouldn't it?
So there's two views there on. I've given you both of them as a
Catholic. You are free to accept either
one of those that makes the mostsense to you.
(32:49):
Now, verse 19. Jesus then says, to them,
another passage, that could be interpreted, different ways.
Yes, I have given you power to tread underfoot serpents and
scorpions. Now, the word here for power can
be translated or authority. So Jesus here is saying his
given them, a special authority to tread underfoot serpents and
scorpions. What are the serpents?
(33:10):
And scorpions, there's three possible interpretations,
firstly? It could be, that Jesus is using
serpents and scorpions as a metaphor for demons.
And that would certainly fit, perhaps.
He's also been quite literal here.
He's saying that they have authority over literal serpents,
and scorpions because there was a Jewish View at the time that
particularly snakes serpents aretools of the devil.
(33:34):
And Jesus has given his disciples authority over the
devil. So maybe part of that Authority
involves not being able to be harmed by serpents and scorpions
because then they are extensionsof the devil.
Perhaps, I think there's a better interpretation Even
though this third interpretationis, that Jesus is alluding to
Deuteronomy 8 verse 15. That passage says that in the
(33:55):
Old Testament, God guided the Israelites through the vast, and
terrible Wilderness with its serpents and scorpions.
So by the time of Jesus to say that you'll be protected from
serpents and scorpions, it's probably a Jewish way of saying
that God will protect them from harm.
And I think that's makes the most sense.
He then goes on to say, I've given you power over the whole
(34:18):
strength of the enemy nothing shall ever hurt.
You now that ever has been addedin by the translators, a better
translation there would just be nothing shall hurt you.
So it doesn't imply that foreverfor the rest of their life.
They're going to be protected. It's just talking about in the
immediate context that's why it's often useful to compare the
lectionary translation with other Bible translations.
(34:39):
Because sometimes the lectionarymakes things a bit more poetic
or it adds words in to give it Ibetter flow to the sentence,
which makes sense, because it's in the context of being, right?
A mass, but sometimes it's not entirely accurate and here's one
of those cases. So Jesus says to them, nothing
shall hurt you. And that's quite a remarkable
promise. As long as the 70 72 disciples
(35:02):
continued their mission. They going to be kept free from
Satan's harm by Jesus Authority.That's quite remarkable.
They nothing can hurt them as long as they have.
Jesus Authority verse 20. Jesus says but do not.
Rejoice that the spirits submit to you.
So here, he's going to say there's something even more
amazing. They should Rejoice about
something even greater than being able to cast out demons.
(35:24):
He says, Rejoice rather that your names are written in
heaven. So, the 72 disciples because of
the work they're doing in expanding the kingdom of God
Jesus. He is says that they are
guaranteed to be with Jesus, in heaven.
At the end of time. Of course, provided that they
don't fall from the faith, but they're given a special
Authority, which means that if they use it or Pretty well, they
(35:46):
will be with Jesus, in heaven, in the Book of Revelation, this
idea of being written, in heaven, is depicted as the book
of life. So people who are saved in the
Book of Revelation, they are depicted as being in the Book of
Life. So Jesus has said that to the
disciples and now he's going to reflect on what the same thing
on the disciples Mission. But now he's going to think
(36:08):
about it on a higher level, he'sgoing to reflect on what the
mission means about God's Plan of Salvation.
So he's going to use some quite deep language here.
And if you want to hear that intimate prayer of Jesus to the
father, where he does that, you can hear that on Tuesday of
week, one of Advent, that's whenwe'll have a look at Jesus
prayer there. So, a longer text today, but
(36:31):
hopefully you can see, there's alot of interesting stuff here.
He says to the 70 disciples and it's even fascinating the way
that he deliberately. Jesus deliberately patterns, the
70 on other Old Testament, precedents of having 70 liters
of the Old Testament Church. Let's now turn to the catechism
and see what the references are to today's passage.
(36:52):
There's a few brief references. So paragraph, 7 6, 5 is about
the church. It says the 12 and the other
Cycles, share in Christ's Mission and his power, but also
in his lot And then the paragraph goes on from there.
So there's a brief reference to Jesus other disciples as we see
in today's passage paragraph, 2611, this is in the section about
(37:15):
Jesus teaches us how to pray theprayer of faith.
Consists not only in saying, Lord Lord.
But in disposing, the heart to do, the will of the father,
Jesus calls his disciples to bring into their prayer.
This concern for cooperating, with the divine plan, And
there's a brief reference here to the mission.
(37:36):
That the 70 were sent out on. They are called to cooperate in
the divine plan. As are the towns.
Paragraph 21. 22. This is a really interesting
application. This is in the section about
your religion as a sin that you can commit, the sin of
irreligion. It says, the minister should ask
nothing for the administration of the sacraments beyond the
(37:57):
offerings defined by the competent Authority.
Always being careful that the needy are not deprived over the
help of the sacraments because of their poverty, the competent
Authority, determines these offerings in accordance with the
principle that the Christian people.
To contribute to the support of the church's ministers, the
laborer, deserves his food. So this paragraph teaches two
(38:20):
things, it says, firstly, the Ministers of the Catholic Church
cannot charge for the sacramentsbecause that will be that will
come under irreligion. And that would not be fair to
poor people, but then the secondthing it says, is Christians and
Catholics in particular, have a duty to support their to support
The Minister's so that The Minister's can carry out the
(38:42):
Grunts. So Christians have an obligation
to financially support their ministers, which of course, is a
link to what Jesus says In this passage about the laborer,
deserves his food. In fact, it quotes from that.
So, that's a really interesting application there.
Well, thank you for listening tothis longer passage today.
I hope you learn something new. If you have, please share it
around. We'll continue to look at the
(39:04):
Gospel of Luke in the coming days.
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