Seventy Sent Ones

The Other "Apostellō"

There is a very good chance that Luke was influenced by Paul in the writing of his version of the Good News Message of Jesus. Clearly he traveled with Paul and his recounting of the Lord’s Supper (and specifically of the declaration of the “cup which is poured out for you in the new covenant in My blood”) is identical to how Paul describes it in 1Cor.11:25 (see also 1Cor.10:16ff).

(As an aside, Mark’s version – John Mark, son of Mary of Jerusalem; relative of Barnabas – is often referred to as Peter’s Good News. If this is accurate (and ancient documents support the idea) then the focus on Roman Gentiles in particular would speak much to where Peter’s ministry focus must have shifted after the events of Acts 13-15.)

Luke’s version is considered to be the most thorough; about half of what Luke provides is not found in the other versions. He is also targeting the message to Gentile readers and hearers, with focuses on prayer, the importance of women in the ministry of Jesus, and an overall sympathetic message for the common folks. Luke anchors his message of Hope on Jesus as the Son of Man.

As the title of this post indicates, one of those unique entries has always intrigued me – even before I developed the habit of digging into the original language to better discern what we are being told. Namely: the seventy sent ones.

They not only receive the same “title” and commission as the twelve, in Luke’s book, they are given significantly greater attention and insight as to the purpose of their mission. It is also after their return at the end of their mission that we hear some very exciting (though clearly prophetic) words from Jesus regarding our adversary.

A brief look at what leads up to their commissioning and sending out will help to provide understanding as to the importance of their role in the development of the foundation of the house that the Lord would build for the people who accept His ransom.

Luke 9:1-6 (compare with Matt.10:5-11:1; Mark 3:13-19)

He called together the twelve and gave them power and authority over all the demons and to heal diseases. And He sent them out to proclaim the kingdom of God and to perform healing. And He said to them, “Take nothing on the journey, neither a staff, nor a leather pouch nor bread, nor money; and do not have two tunics apiece. Whatever house you enter, stay there and from there go out. And so for those who do not receive you, as you go out from that city, shake the dust off your feet as a testimony against them.” Departing, they traveled throughout the villages, preaching the good news and healing everywhere.

Mark’s version of the sending out of the twelve is a bit briefer, which would make sense – both Luke and Mark are written more for the Gentiles and the importance of “the twelve” would not resonate in their culture. Whereas Matthew’s Good News is clearly addressing the Jews – and their heritage was founded on the twelve sons of Jacob.

Luke’s description hones in on three specific themes; all of which, as we will see, are expanded when the instructions are given to the seventy.

The first theme was their mission: they were called together (“sugkaleō”) and sent out (“apostellō”) to proclaim (“kērissō” = to be a herald) the kingdom of God.

The second theme was their means, what enabled them. For that they were given authority and power. In fact the Greek noun that comes from the verb “apostellō” (what we know as the “title” apostle) is a word that specifically referred to one sent on a mission with a message and the authority to carry out the instructions given to him – what we might think of as an ambassador or emissary.

The word “power” is the widely used Greek noun “dunamis” – from the primary verb that denotes the ability and power to accomplish a task. “Authority” comes from the a compound word “exesti” that means “it is permitted, lawful” and looks like “exousia”. It speaks of the legal or delegated power to act.

How they were to accomplish the heralding of the kingdom of God (the third theme) were their methods. The methods were first given broadly, followed by more detailed instructions. At the high level the twelve were enabled to over-power demons and diseases – healing those in need.

The word we read as “demons” is a noun that, due to our modern forms of story-telling, tends to stand on its own – meaning that we seldom consider what is behind the term and instead consider it to be synonymous with the evil and wicked deeds assigned to them. And though that is understandable, I believe there is value in reviewing the root of the term.

The Greek source word (though not used in the New Testament) transliterates as “daiō”, it means “to distribute destinies”. The suggestion being (even in the Greek culture) that there are spiritual beings that have been assigned to influence people in specific ways, leading them to experience certain outcomes. Though an oversimplification, we might see this as a spiritual being with a specific assignment to recognize the characteristics of greed in people’s behaviors and to influence them to pursue the perceived benefits of greed, thus preventing them from being able to recognize their need for generosity, mercy, and ultimately, salvation.

The word we read as disease is a primary noun that speaks of sickness; to “heal” is the word “therapeuō”, sourced from the word “therapōn” (attendant), that means “to serve, cure”.

The details of their methodology which follow the general declaration, were intended to impact them as much as those to whom they were being sent. Clearly that intention was to develop in the twelve an understanding of what it meant to trust the Lord to lead them on their assignments. Jesus was giving them specific indications of what they could expect so that when the outcomes aligned with their hopes, their faith in God would be encouraged.

Interestingly, in this account, our only report comes in the brief statement in Luke 9:10, “When the sent ones returned, they gave an account to Him of all that they had done.” Hold on to that for a moment!

We next read, in the recounting of Jesus’ interactions with the people, that having withdrawn to Bethsaida, in part to grieve the death of His cousin John, the crowds end up gathering in a huge mass. He welcomes them and begins speaking to them about the kingdom of God and curing (“iaomai” – to heal) those who needed healing. This, of course leads to the feeding of the five thousand men (not counting woman and children).

Now the day was ending, and the twelve came and said to Him, “Send the crowd away, that they may go into the surrounding villages and countryside and find lodging and get something to eat; for here we are in a desolate place.” But He said to them, “You give them to eat!” And they said, “We have no more than five loaves and two fish, unless perhaps we go and buy food for all these people.” (For there were about five thousand men.) And He said to His disciples, “Have them sit down to eat in groups of about fifty each.” They did so; and had them all sit down. Then He took the five loaves and the two fish, and looking up to heaven, He blessed them, and broke, and kept giving to the disciples to set before the people. And they all ate and were satisfied; and the broken pieces which they had left over were picked up, twelve baskets. (Luke 9:12-17)

Though not specifically called out, events like this would have naturally increased the number of those who followed Him. For example, in Mark’s version of this event, it is followed by the recounting of Jesus walking on the water and then their mooring in Gennesaret and then speaks of the “whole country” beginning to bring on “pallets” those who were diseased. And, “wherever He entered villages, or cities or countryside, they were laying the sick in the marketplaces and imploring Him that they might just touch the fringe of His cloak.”

And it happened that while He was praying alone, the disciples were with Him, and He questioned them, saying, “Who do the people say that I am?” They answered and said, “John the Baptist, and others Elijah; but others, that one of the prophets of old has risen again.” And He said to them, “But who do you say that I am?” And Peter answered and said, “The Messiah of God.” But He warned them and instructed them not to tell this to anyone, saying, “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed and be raised up on the third day.” (Luke 9:18-22)

Two quick notes: we are told His “disciples were with Him” – the next passage suggests it was more than just the twelve, though other versions allude to the idea of the smaller group.

The other, as I have noted elsewhere, there is, subtly implied, the belief among the twelve (and likely among the Jews that were not Sadducees or Essenes) of, at the very least, a specialized resurrection. The suggestion that He was one of the old prophets “risen again” is somewhat fable-ized by their inclusion of John the Immerser, with whom Jesus had been seen; nonetheless, that the idea of a resurrection of a prophet was acceptable is clearly being affirmed.

And He was saying to them all, “If anyone wishes to come after Me, he must deny himself and take up his cross daily and follow Me. For whoever wishes to save his life will lose it, but whoever loses his life for My sake, he is the one who will save it. For what is a man profited if he gains the whole world, and loses or forfeits himself? For whoever is ashamed of Me and My words, the Son of Man will be ashamed of him when He comes in His glory, and the glory of the Father and of the holy messengers. But I say to you truthfully, there are some of those standing here who will not taste death until they see the kingdom of God.” (Luke 9:23-27)

The syntax suggests that these two statements are made in the same setting, sequentially. So after the response to His question about Who He is, He makes it clear that His being the Messiah is not to be equated with sudden ease and “earthly conquest”. Instead He lets them know that not only will they witness the Son of Man being rejected by the elders and chief priests and scribes – even killed (though to be raised on the third day) – they too, if they choose to follow Him, must be willing to give up their very lives.

Luke then recites a very important statement; one that focuses not just on words or actions, but on the feelings of the one who would follow Him. The word we read as “ashamed” is an adjective that transliterates “epaischunomai”, a compound word that comes from the prefix “epi” which means “on, upon” and the verb “aischunō” meaning “to dishonor, make ashamed”. What Jesus was telling them is that anyone who is ashamed of Him OR even of His words can expect that Jesus will, in turn, be ashamed of that one when He returns in His glory!

And then Jesus throws in a bit of a teaser – the context given in Luke makes it clear that the promise stated in the passage above was fulfilled by the events that occur with James, John and Peter eight days later. And though the events were significant for those three (and for us, from where we stand on the timeline of eternity) the key event, for this post, is what happened with the crowd when they descend from the mountain after witnessing Him in His glory.

On the next day, when they came down from the mountain, a large crowd met Him. And a man from the crowd shouted, saying, “Teacher, I beg You to look at my son, for he is my only begotten, and behold a spirit seizes him, and suddenly screams, and it throws him into a convulsion with foaming at the mouth; and only with difficulty does it leave him, mauling him. I begged Your disciples to cast it out, and they could not.”

Two things to point out – first, the language refers to his son, and though the translations sometimes make it seem that it is a young boy, the justification for that is simply the term “only begotten” (“monogenēs”), a term used to speak of Jesus as well as the only son or daughter of various people within the New Testament. And second, that despite his begging them, his disciples did not have the power and so could not cast out the demon.

And Jesus answered and said, “You unbelieving and perverted generation, how long shall I be with you and put up with you? Bring your son here.” While he was still approaching, the demon slammed him to the ground and threw him into a convulsion. But Jesus rebuked the unclean spirit and healed the boy and gave him back to his father. And they were all amazed at the greatness of God. (Luke 9:37-43a)

The description of the power of the demon seems to be less of a point for Jesus than does the lack of power (“dunamai”) that was portrayed by those of the twelve not taken up to the mountain. A reminder that they had recently been sent out with that very power and the authority over the demons – which we are then told they experienced. He refers to them as without faith or confidence as well as ones who were distorting or changing the meaning of what He had previously commissioned them to do.

When Jesus then exercises His authority, they all (the crowd, the disciples, and the twelve) were amazed at the greatness of God!

Luke does not give us the level of detail that would allow us to surmise that some of the crowd at the base of the mountain were some of those who had been fed, or those whose loved ones had been healed or even those to whom Jesus spoke regarding what it will be like to follow after Him. What we know is that during this time frame, as Luke describes it, there seems to be a crowd of people who are following Jesus wherever He went. And, it would seem, that within the crowd were those who (though not the twelve who had been sent) were still considered to be His disciples – those who were staying around Him enough to begin to learn from Him the principles of the kingdom of God.

It is again to this group that He speaks next:

But while everyone was marveling at all that He was doing, He said to His disciples, “Let these words sink into your ears; for the Son of Man is going to be delivered into the hands of men.” But they did not understand this statement, and it was concealed from them so that they would not perceive it; and they were afraid to ask Him about this statement.

An argument started among them as to which of them might be the greatest. But Jesus, knowing what they were thinking in their heart, took a child and stood him by His side, and said to them, “Whoever receives this child in My name receives Me, and whoever receives Me receives Him who sent Me; for the one who is least among all of you, this is the one who is great.” (Luke 9:43b-48)

I chose to keep these two statements together. Partly because the syntax warrants it but also because of the juxtaposition. Here we have Jesus trying to call His disciples (those who were beginning to learn from Him) back to the bigger point: it is not about the signs and wonders; in fact His performing them will be a big part of what forces the real point: He would be turned over to men who will exercise power over Him.

As we recall – Jesus, after the declaration that He is the Messiah of God, told His disciples specifically that the elders, chief priests and scribes were going to torture and kill Him – though He would be raised on the third day. Only a little more than a week later, when He brings up the idea again, they are not able to perceive it. The difference between the two statements appears to be the Holy Spirit. In Matthew we are told that “flesh and blood” did not reveal the truth of Who He is to Peter; and under that anointing they all seemed able to embrace the implications. Here we are told that it was concealed from them! And that they were even afraid to ask Him about it.

And then – in the midst of all that – somehow they begin arguing about who is the most like God. This idea comes from the fact that what leads to these comments from Jesus is the people’s amazement at the greatness (“megaleiotēs”) of God; then followed by the argument among the disciples (which included but was not likely exclusive of the twelve) over who was the most “megas”. (BTW – this seems, based on the context of the various accounts, that this was not the only time that they tended to go down this path – possibly a deeply engrained cultural issue that rose up on occasion.)

We are told that rather than addressing their argument directly, Jesus simply takes a child (this is a gender neutral form of the word) and stands him by His side. The receiving of the child in His name speaks of a level of submission to Jesus’ authority – authority that harkens back to the One Who sent (“apostellō”) Him. If that is confusing, He states it plainly: the “mikros” is the “megas” when it comes to the kingdom of God.

There are a couple of additional examples among the twelve that reiterate the point just made which we will jump passed, in order to hear from some who would be disciples. (Though detailed expositions would show that each of these were Jewish traditions that were used to make “excuse” from taking the “higher road”, for time’s sake we will read them with that idea in mind.)

As they were going along the road, someone said to Him, “I will follow You wherever You go.” And Jesus said to him, “The foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay His head.” And He said to another, “Follow Me.” But he said, “Lord, permit me first to go and bury my father.” But He said to him, “Allow the dead to bury their own dead; but as for you, go and proclaim everywhere the kingdom of God.” Another also said, “I will follow You, Lord; but first permit me to say good-bye to those at home.” But Jesus said to him, “No one, after putting his hand to the plow and looking back, is fit for the kingdom of God.”(Luke 9:57-62)

Notably we are not told how any of these men responded to Jesus’ statements; in reading them we expect that none of them chose to “pay the price” – but again, we are not specifically told. Luke’s point is clearly to highlight the contrast between having a desire to do the will of God (in this case, God in the flesh) and the struggles with our fallen nature to actually do so. Obeying the calling and sending out of God will lead to discomfort, the sacrifice of even the potential for the worldly rewards of staying attached to the natural systems, and the requirement for unwavering faithfulness to the kingdom.

All of which brings us to the seventy. Though again, we are not specifically told, it is likely that these were drawn from the “disciples” (those beginning to learn) whom we have seen throughout the previous chapter of Luke. It would not be unrealistic to expect them to have followed Jesus long enough to be familiar with the sending out of the twelve.

Now after this the Lord appointed seventy others and sent them in pairs ahead of Him to every city and place where He Himself was going to come.

Seventy in pairs or thirty-five missions – each one representing a place that Jesus would be coming to Himself. Thirty-five pairs of those brought forward and sent out.

And He was saying to them, “The harvest is plentiful, but the laborers are few; therefore beseech the Lord of the harvest to send out laborers into His harvest.”

In their being sent out, light is also shed on the idea that many more will need to be brought forward – and so these are encouraged to entreat the Lord of the harvest for additional workers.

“Go; behold, I send you out as lambs in the midst of wolves. Carry no money belt, no bag, no shoes; and greet no one on the way.”

The commission, as has been the case throughout this extended passage, is not sugar-coated: they are being sent out as those without protection in the midst of a world that is hostile to the purposes of God. The adversary’s “kill, steal, destroy” strategies have been at work from the fall of Adam; as a finite being, he has learned and developed new tactics and weaponry. And if that were not enough, Jesus sends them out lacking any temporal means of support or ease. They were to keep their heads down and their focus on the assigned mission!

“Whatever house you enter, first say, ‘Peace be to this house.’ If a man of peace is there, your peace will rest on him; but if not, it will return to you. Stay in that house, eating and drinking what they give you; for the laborer is worthy of his wages. Do not keep moving from house to house.”

Some very specific instructions regarding a declaration of “Peace” to a house. In reading it as is, it can be assumed that even if there is not a son of peace in the house, the pair were expected to stay there during the entirety of their ministry in that village.

The idea of worthiness of ones wages can be looked at as an equation, The word is “axios” and it refers to the idea of being of equal weight. So, on a scale, what the sent ones were supposed to give (as will be seen next) would equate to what was given in the way of food and lodging. This idea of “trade” was very common in that day, though we tend to get muddled by the intermediary of currency in our daily routines.

[In between my junior and senior years of college I spent a couple of months in Peru working with a man who had fellowships in several cities in the region – though he was located in Lima. During our time there (I travelled with a classmate) we went to several small villages, with interpreters, sharing the words that the Lord had placed on our hearts and doing community projects and outreaches. And though much was arranged, there was enough of the unknown to get at least a taste of what these seventy may have felt.

Of particular interest is the requirement to eat whatever was offered. Which, by advice, meant never asking what it was that was set before us. I fared better than my partner who dealt with both elevation sickness (he had been in the Navy and so was much more comfortable with sea level than the heights of the Andes) and stomach ailments. In all it was a tremendous opportunity to see the love of God for and in other nations. Some 45 years ago – those memories are still near and dear!]

Whatever city you enter and they receive you, eat what is set before you; and heal those in it who are sick, and say to them, ‘The kingdom of God has come near to you.’ But whatever city you enter and they do not receive you, go out into its streets and say, ‘Even the dust of your city which clings to our feet we wipe off in protest against you; yet be sure of this, that the kingdom of God has come near.’ I say to you; it will be more tolerable in that day for Sodom than for that city.”

Here we have a bit more on the means – though Jesus continues to use language that fits the idea of trading the spiritual for the natural – healing the sick and proclaiming the kingdom of God in exchange for food and lodging.

And though they were to stay put in the house where they have spoken their “peace” the same would not be the case for the cities. If they happened into a city that was not will to receive their message of the kingdom, they were not only to leave but were to remove the very dust of the city from their feet – while declaring to any who would hear exactly what they were doing.

“Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had been performed in Tyre and Sidon which occurred in you, they would have repented long ago, sitting in sackcloth and ashes. But it will be more tolerable for Tyre and Sidon in the judgment than for you. And you, Capernaum, will not be exalted to heaven, will you? You will be brought down to Hades!”

This is a very intense warning – even prophetic. Chorazin was the village close to where the sermon on the mount was preached; Bethsaida was where Jesus fed the five thousand; and of course, Capernaum was where much of Jesus’ ministry took place and was the home of Peter, Andrew, James and John (and possible several more of His disciples. Whereas Tyre and Sidon were two city/states that were located in our current Lebanon. They were always independent of Israel, even under Solomon and were the subjects of many Old Testament prophecies (often in combination with each other).

It should be understood that part of the harshness of these proclamations would be the inclusion that the three named Jewish towns should know better. Jesus notes this a bit later in Luke: “And that slave who knew his master’s will and did not get ready or act in accord with his will, will receive many lashes, but the one who did not know, and committed deeds worthy of blows, will receive few. From everyone who has been given much, much will be required; and to whom they entrusted much, of him they will ask all the more.” (Luke 12:47-48)

“The one who listens to you listens to Me, and the one who rejects you rejects Me; and he who rejects Me rejects the One who sent Me.”

The same principle that applies within the body of Christ (that of recognizing the “chain of authority”: The One Who sent Jesus à Jesus à those whom Jesus sends) also applies to those to whom we minister and share the message of the kingdom of God, though flowing in the opposite direction.

The seventy returned with joy, saying, “Lord, even the demons are subject to us in Your name.” And He said to them, “I was watching Satan fall from heaven like lightning. Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing will injure you. Nevertheless do not rejoice in this, that the spirits are subject to you, but rejoice that your names are recorded in heaven.”

It is interesting that though the power and authority explicitly stated to the twelve over the evil spirits was not so stated to the seventy; and yet when they return the very first thing they testify is that, “even the demons are subject to us in Your name.” This may in fact be in response to what happened after the mount of transfiguration.

This next statement also suggests a prophetic vision, though I freely admit that between the lack of clear doctrine regarding Satan and his messengers and the various occasions when we are told that he has been or will be cast down, the exact timing can be a bit unclear.

What follows may be taken as symbolic and may, at least in part, be reiterated by Paul when, in his letter to the Romans, as he ends that treatise, he tells that them that “The God of peace will soon crush Satan under your feet.” Rom.16:20

There are certainly applications to this promise for us today, though remembering that the interpretation would be limited to His words to those individuals at that moment in time, helps us to avoid presumptuousness.

He ends His comments to them by contrasting all of the power and authority they have been given over the spirits with the more important truth: that your names are recorded in heaven! Having one’s name in the Lamb’s Book of Life is far more important than anything and everything else!

At that very time He rejoiced greatly in the Holy Spirit, and said, “I praise You, O Father, Lord of heaven and earth, that You have hidden these things from the wise and intelligent and have revealed them to infants. Yes, Father, for this way was well-pleasing in Your sight. All things have been handed over to Me by My Father, and no one knows who the Son is except the Father, and who the Father is except the Son, and anyone to whom the Son wills to reveal Him.” (Luke 10:1-22)

What a wonderous summation!!!

Oh to be among the “infants”; those to whom the hidden things have been revealed!

What it would seem that Luke, in his recounting of the seventy and all that led up to their being brought forward and sent out, was trying to make sure his reader grasped was that the idea of being sent out – being “apostellō” was not limited to just the twelve. And as was touched on in a previous post found here, continued to be a part of the ministry of the Holy Spirit. Paul was not constantly pointing to his being sent out as a messenger with the authority to complete his assigned task for his own benefit, but so that the people of God would understand that it was a part of what can be expected from the Spirit.

Certainly the first twelve had a specific function and commission – as did the twelve sons of Jacob – both of which are mentioned in the new heaven and earth (though in neither case are the names of the twelve actually noted). But the Word of God makes it clear that the age in which we live will continue to need those who respond to the calling to be sent out under the power of Christ. But before that goes too far down the road of “who is greatest”, it should be remembered what it takes to be one of those called: “If anyone wishes to come after Me, he must deny himself and take up his cross daily and follow Me.”

Called – Brought Forward – Sent Out in the Name and with His Power and Authority