Sally A. Brown, Professor Emerita, Princeton Theological Seminary
Getting a clear understanding of the narrative context of today’s lection—geographical, temporal, and cultural—is a first step toward fruitful interpretation of Luke’s story of the “mission of the seventy.”* In the closing verses of ch 9, Jesus has 1) begun his journey to Jerusalem [9:51]; 2) decided to take the route through Samaritan territory that most Jews of his time avoided, due to Samaritans’ typical hostility to Jews, 3) experienced that hostility, expressed in the very first town’s refusal to host him or his disciples [9:52-53]; and 4) sifted his band of followers by eliminating those who do not fully grasp the rigor, absolute primacy, and exceptional urgency of this journey [9:57-62].
Poised, now, to proceed, Jesus commissions thirty-five pairs* of followers beyond the primary twelve (see “others,” 10:1) to prepare the villages ahead for his arrival. Despite the initial rebuff at the first village, and his metaphorical prediction that they will be like lambs among wolves, Jesus foresees that “the harvest is plentiful” (v 2); other towns will be more receptive. Two by two, they will arrive in the villages carrying none of the customary supplies (v 6); this will make them utterly dependent on local hospitality. On arrival, they will announce that they come in peace (v 5), and if received, will remain in the first house that welcomes them (v 7), healing the sick and proclaiming that God’s kingdom is coming near (v 9). If rejected, they shall publicly shake its dust off their feet, reminding that town that they are rejecting the reign of God drawn near (v 11). The towns that listen to them, listen to Jesus; those that reject them reject both Jesus and the divine Sender (v 16).
We cannot know for certain whether Luke intended his account of the mission of the seventy as a prototype for the Christian mission in every time and place, or if, on the contrary, this urgent, ascetic, mode of mission was specific to Jesus’ final journey, as he strode toward the final reckoning in Jerusalem. Cultural norms for travel and hospitality are radically different today. Amid the religious pluralism of the West, testimony to one’s faith at a person-to-person level or in public meetings is permissible, but door-to-door proselytizing is likely to trigger a negative reaction. In light of the cultural distance between Luke’s world and ours, how can this text inform Christian mission today?
First, these missioners come not in a spirit of conquest, but in peace and vulnerability. If peace is received and reciprocated, the door is open to conversation and relationship. (In Western cultures, this translates into deep listening, not rapid sales-talking.) Second, these missioners travel light. A trunkful of gifts and gimmicks, or gospel thinly disguised as a self-help method or life-coaching seminar, is disingenuous. Third, it is striking that healing is mentioned ahead of speaking (v 9). The reign of God is made manifest in Spirit-empowered, holistic attention to human need. The Christian message lacks credibility where such care is absent. Today, congregations, large and small, are rediscovering this indispensable facet of faith. Finally, the missioners’ message is simple: God has drawn near us, transforming the human condition in the person and ministry of Jesus. What if we’re rejected? We can skip the dust-shaking rebuke. A word of blessing and kindness leaves the door open to a time and place when, vulnerably and honestly, we can testify to the Grace that has found us.
*Sources are evenly divided on the number of missioners sent, seventy or seventy-two.
Insights into Biblical Greek Grammar and Syntax 