Luke

10:1-20

The teachings of Messiah, 9:51-19:44

1. The kingdom and its message, 9:51-10:42

iii] Mission of the seventy

Luke's account of the mission of the seventy records the second and more extensive mission of Jesus to the people of Israel. The instructions Jesus gives the seventy are similar to those given to the twelve for the first mission, cf., 9:1-6. Like the first, this mission to proclaim the coming kingdom produces patchy results. Following his instructions to the evangelists, v1-12, Jesus proclaims a series of woes upon unrepentant towns, v13-16, indicating that the mission was not successful in the sense of conversions. Jesus then goes on to speak of the true nature of evangelistic success, namely Satan's defeat, v17-20.

"The kingdom message proclaims the messianic peace and messiah's victory over the powers of Satan and of death", Ellis.

i] Context: See 9:51-56. The mission of the seventy serves as the third episode in the section The kingdom and its message, 9:51-10:42. Luke tells us that the message of the kingdom concerns deliverance, not judgement, and that gaining this deliverance must take priority in our life. Each episode in this section focuses on a teaching word from Jesus concerning the kingdom and its message.

ii] Structure: The mission of the seventy:

iii] Interpretation:

iv] Synoptics:

v] Exposition: A simple exposition of this passage may be found in the linked pew-level Sermon Notes.

The mission, v1-20: i] Setting, v1: Having selected the twelve apostles, Jesus now gathers seventy missioners to proclaim the coming kingdom to the people of Israel. The day of judgment (harvest) is close at hand, so there is a need to look to the Lord to supply a full complement of missioners. The task of proclaiming the kingdom will not be easy for there will be opposition, but the missioners can depend on the protection of the "Lord", the Great Shepherd.

meta + acc. "after [this]" - [but/and] after [these things]. Temporal use of the preposition.

anedeixen (anadeiknumi) aor. "appointed" - [the lord] appointed., commissioned. Here with the meaning of appoint to a particular function or role*.

ebdomhkonta adj. "seventy-two" - seventy. Metzger notes that both variants, 70 or 72, could be original. The variants have emerged because the numbers are interchangeable in Jewish tradition, with the MT giving 70 as the number of the nations in the world, Gen.10, while the LXX gives the number as 72. Symbolism is surely behind the number, so prefiguring the Gentile mission of the church, Nolland, Ellis, ..., although some commentators disagree, so Bock.

eJterouV adj. "others" - others. "Seventy-two others" serves as the accusative direct object of the verb "to appoint." Presumably seventy other missionaries, over and above the twelve. Conzelmann suggests that the 12 remained behind with Jesus and followed up with him.

ana due "two by two" - [and he sent them] in two. The preposition ana takes a distributive sense here; "groups of two", Culy. Variant ana duo duo, "two by two". There is probably no significance in the number other than in Jewish culture the testimony of two witnesses settles a matter.

pro "ahead of" - before [the face of him]. Spatial; Common terminology. The seventy were to go as heralds to those villages and towns that Jesus intended to visit; "in advance of himself", Cassirer.

ercesqai (ercomai) pres. inf. "[was about] to go" - [into every city and place where he was about] to come. The infinitive is complementary, completing the sense of the verb "was about"; "into every town and place into which he himself planned to go", Barclay. Note how Barclay takes autoV here as intensive, "he himself."

ii] Jesus' instructions to his disciples, v2-12. a) The mission is urgent, v2. This independent saying is also found in Matthew 9:37. The saying is usually taken as encouraging evangelistic enterprise, given that many are ready to hear and respond to the gospel - "the eschatological gathering of God's people is regarded as taking place in the mission of the disciples", Marshall. Yet, it is more likely that the saying is referring to the nearness of the eschatological day of judgment, such that the heralding of this day must be undertaken urgently and effectively before "the ingathering of the elect and the destruction of the wicked", Evans.

de "-" - but/and [he said to them]. Transitional. Variant oun exists, often used to stitch an independent saying of Jesus. Either way, best left untranslated. Given that the day of harvest is upon us, there is an urgent need to increase the number of workers.

men ..... de "......., but" - on the one hand [the harvest is plentiful] but. Establishing an adversative comparative construction. The predicate adjective "plentiful" possibly means "great", Barclay, even "awesome / horrific". The day of harvest is most often used to image the eschatological day of judgment, managed, under divine authority, by the angels (messengers, so "workers"), here by the disciples. This day entails the ingathering of the elect remnant of Israel along with the alienation and ultimate destruction of the wicked. Such is a mighty day, awesome and terrible, is upon us / at hand (now / not yet).

aligoi adj "are few" - [the workers are] few. Predicate adjective.

oun "therefore" - therefore. Drawing a logical conclusion.

dehqhte (deomai) aor. pas. imp. "ask" - ask. The word is often used of prayer, as here, so "pray ye therefore", AV.

tou kuriou (oV) gen. "the Lord" - of the lord. The genitive may be treated as ablative, expressing source / origin, "ask from the Lord", or a genitive of direct object after the verb "ask". Presumably "the Lord Jesus" is the "Lord" in mind, but the "Lord" could refer to God the Father.

tou qerismou (oV) gen. "of the harvest" - of the harvest. The genitive is adjectival, attributive, limiting by describing "the Lord", or idiomatic / of subordination, "the Lord over the harvest." Obviously a reference to God, although there are no other examples of this title. None-the-less, The Lord is the one who will enact the eschatological judgment / harvest.

o{pwV + subj. "to send out" - that [he may send out workers into the harvest]. This construction usually forms a purpose clause, a construction often formed by an infinitive; "pray to the Lord of the Harvest in order that he will send out labourers to reap it for him." Yet, this conjunction can replace iJna and so form an object clause, sometimes epexegetic, but here obviously a dependent statement, indirect speech, expressing what the disciples should pray for, cf. BDF 392; "requesting that he should send out labourers." Referring to "the eschatological calling of people into the kingdom of God", Nolland.

b) There will be danger, v3. We have here a second independent saying which is quite appropriate for a mission charge. The "wolves" are not identified, but the image serves to warn of opposition, even hostility.

uJpagete (uJpagw) pres. imp. "go" - you go. "Be on your way", Barclay.

idou "-" - behold, look, pay attention. This exclamation is often used to introduce an important statement.

wJV "like" - [i send you] as [lambs]. Used here to introduce a comparison. "Be careful - this is hazardous work. You are like lambs in a wolf pack", Peterson.

en + dat. "among" - in [the middle, midst]. Spatial, but here with the sense of eiV, expressing direction and arrival at, "into the midst of wolves."

lukwn (oV) gen. "wolves" - of wolves. The genitive is adjectival, partitive.

c) Jesus now gives the seventy general instructions for the mission, v4-12; First, an instruction concerning a missionaries' garb, v4. . Note the similar instructions given when sending out the twelve, 9:3-6. The reasoning behind these instructions is unclear. Although there are touches of asceticism and urgency about the instructions, it is more than likely that they are customary of a Jewish missionary / wandering prophet, and so serve to identify the prophetic nature of the disciple's mission; cf., 9:3. A modern example would be a minister wearing clerical garb.

mh bastazete (bastazw) pres. imp. "do not take" - do not bear, carry, bring [a coin bag, nor a travelling bag, nor extra sandals]. How does not bringing sandals work? Surely the issue is a spare set of sandals. "Neither do I want you to take a bag in which to carry your extra clothing; for, I do not want you to take any extra clothing, not even shoes", Junkins.

mhdena ... aspashsqe (aspazomai) aor. subj. "do not greet [anyone]" - [and] no one greet, salute. A subjunctive of prohibition. The urgency of the mission is usually given as the reason for this instruction, although Lang's suggestion that the word is best taken here to mean "to pay one's respect" and so "don't go visiting your relatives while on mission" is worth considering. Purpose, rather than urgency may then be the intention; "don't stop to chat and visit", Junkins, "don't be sidetracked." Nolland argues that the instruction alludes to Gehazi's mission for Elisha, 2Kgs.4:29. "This prohibition of greeting may serve as a deliberately staged prophetic sign", Nolland.

kata + acc. "on [the road]" - along [the way]. Here distributive; "while going along the road", TH.

Second, an instruction on giving peace, v5-6. Although the greeting of "peace" is just good manners for a first century Jew, v6 shows that here the peace is an actual bestowal of God's eternal peace upon those who are sons of peace, ie., sons of the kingdom - those who repent on hearing the gospel, cf., v11. For those who reject the gospel, the peace is withdrawn for reallocation.

d (de) "-" - but/and. Transitional, indicating a step in the discourse.

h}n ... a]n + subj. "when" - what ever [house you go]. Best treated as introducing an indefinite relative clause: "whatever house you enter ...." Yet, the accusative pronoun h}n, "what", seems to function as an adjective limiting the accusative oikian, "house"; "what house" = "any house." The particle a]n + subj. would then introduce a conditional clause 3rd. class where the condition has the possibility of coming true; "if, as may be the case, you enter any house, then first say ...." Note how in Matthew these instructions are preceded by the instruction to search out a worthy home to stay at, 10:11. Luke's account has the disciples enter the village and accept the hospitality offered by the first home, staying there until they leave the village. "Whatever house you enter ...", Moffatt

prwton legete "first say" - first say. Presumably "say these words first before presenting the gospel of the kingdom."

eirhnh (h) "peace" - peace be. Presumably the nominative subject of an assumed verb to-be rather than a nominative absolute. Is this just a greeting? It was certainly a common greeting, but it is more than likely that the words are a blessing, an offering of "the peace which is associated with the coming of the salvation of God", Marshall. Of course, such "peace" will only rest on that household if it is open to the message of the coming kingdom, cf. v6.

tw/ oikw/ (oV) "to [this] house" - on [this] house. Dative of interest, advantage; "peace be upon this house."

ean + subj. "if" - [and] if [there is there]. Introducing a conditional clause, 3rd. class, where the condition has the possibility of coming true; "if, as may be the case, .... then the peace of you will rest upon him."

eirhnhV (h) "of peace / who promotes peace" - [a son] of peace. The adjective is attributive, limiting by describing "son", as TNIV. This descriptor probably rests on the common Aramaic use for someone "worthy of / destined for peace", Marshall, "a person characterised by peace / in the likeness of peace", Thompson. Thus, the descriptor in this context refers to a person who is open to the gospel, a seeker who belongs to the lost remnant of Israel.

epanapahsetai (epanapauomai) fut. pas. "will rest" - [the peace of you] will rest. The choice of this word possibly alludes to the spirit of Moses falling upon the seventy, Num.11:25f, and of the spirit of Elijah upon Elisha, 2King.2:15.

ep (epi) "on [him]" - upon [him]. Spatial; "down upon."

ei de mh ge "if not" - but if indeed not = otherwise [upon you it will return. This conditional expression is idiomatic, and serves to introduce a conditional clause dictated by the context, here obviously 3rd. class, "if, as may be the case, there is no son of peace, then on you it will return." The more common construction for this conditional qualification is ei de mh, but Luke seems to favour the longer form, where in koinh Gk. emphasis is achieved by adding ge. Although we would expect a 3rd. class condition and the use of ean rather than ei, the construction is set, certainly with Luke, so the use of ei does not necessarily make it a 1st. class condition. The sense is not that the blessing returns to the one who gave it, given that the blessing is from God and is only offered by the disciples. The idea is that the blessing of peace is forfeited and so "returns for reallocation", Nolland.

Third, an instruction on how to handle hospitality - gracefully accept offered hospitality and don't be fussy about what's on offer, v7-8.

de "-" - but/and. Transitional, indicating a step in the discourse.

auth/ pro. "that [house]" - [in the house] it = that [remain]. The personal pronoun takes the force of a demonstrative pronoun here and is emphatic in position; "in that very household (the one which received you) stay."

esqionteV (esqiw) pres. part. "eating" - eating [and drinking]. As with "drinking", an attendant circumstance participle expressing action accompanying the verb "remain / abide / continue", although often taken as adverbial, modal, expressing manner, as NIV.

ta "whatever" - the things [beside them]. The article serves as a nominalizer, turning the prepositional phrase para + gen. (here expressing source / origin), "from [them]", into a nominal phrase, direct object of the two participles "eating and drinking." So, "don't be ashamed to accept their hospitality."

gar "for" - for. Introducing a causal clause explaining why the disciples should eat and drink whatever is put in front of them; "because a worker is worthy of their hire."

tou misqou (oV) gen. "wages" - [the worker is worthy of] the wage [of him]. The adjective axioV serves as a predicate adjective, "is worthy of" = "deserves", making "the wage" a genitive of direct object.

mh metabainete (metabainw) pres. imp. "do not move around" - do not go. The present tense is probably iterative expressing the idea of repeatedly going from one place to another. Obviously addressing the temptation to find better accommodation during the stay. "Don't keep moving your lodgings from one house to another", Barclay.

ex (ek) + gen. "from" - from [house to house]. Expressing source / origin.

hJ}n a]n + subj. "when" - [into] what ever [town, village you enter]. This construction as for v5; "whatever town you enter", Berkeley.

decwntai (deomai) pres. mid. subj. "[and] are welcomed" - [and] they receive [you]. As Plummer notes, we would expect here ean decwntai "if they receive", rather than kai decwntai "and they receive". Certainly, the verse at this point has all the marks of a conditional clause, 3rd. class, so Berkeley "if (as my be the case) they welcome you." Luke's crafting of the tradition at this point causes some problems since we have moved from a household welcoming the disciples to a town / village welcoming the disciples, yet a town / village doesn't set food before people. Luke may be influenced by the Gentile mission of the apostolic church and its need to follow the principle when in Rome do what the Romans do, cf. Mk6:11, and Matt10:14f, for other treatments of the tradition at this point and the evident confusion in the different accounts. Probably we just have another example of short-talk so, "In any town you enter, and in any home which gives you hospitality, eat what is put before you", Barclay.

ta paratiqemena (paratiqhmi) pres. pas. part. "what is set before / what is offered" - [eat] the thing being set before, placed before. The participle serves as a substantive, accusative direct object of the verb "to eat". Within the context of a mission to Israel, food will range from the basics of a poor family to the strict food requirements maintained in the home of a Pharisee. "Eat the meals they give you", Phillips.

uJmin dat. pro. "you" - you. The para prefix verb "to set before" normally takes a dative of direct object of persons, although in this clause the pronoun "you" serves as a dative of indirect object.

Fourth, proclaim the gospel, v9: The missioners' prime task is to proclaim the new age of God's coming kingdom in signs (miraculous healings) and word. They are to communicate, in word and sign, that the long promised new age of God's eternal reign is bursting in upon broken Israel - God is about to redeem his people.

en pro. "[who are there]" - [and heal the ones who are sick] in [it]. Local, expressing space / place. The auth/, "it", is either the household or the city / town, but probably both. The proclamation concerning the inauguration / realisation of the messianic new age is performed in both word and sign. The signs are those foretold by the prophets such that, when Israel witnesses these signs, then they may know that the kingdom of God has drawn close to them. The sick being freed of their disease, or impediment, is one such sign. Matthew's "heal the sick, raise the dead, cleanse lepers, cast out demons" is probably included in Luke's understanding of a healing ministry, cf., 6:18, 8:2.

autoiV "[tell] them" - [and say] to them. Dative of indirect object.

hggiken (eggizw) perf. "is near" - [the kingdom of god] has drawn near, come close [upon you]. The perfect pushes the action toward an existing state (both temporal and spatial) with ongoing consequences, so "is almost here", Barclay, even "has arrived", but probably better "is bursting in upon you"; "the kingdom of God is a future eschatological reality that has broken in upon the world in the coming of Jesus, but awaits (for us!!) future consummation", Nolland. The "upon", epi, "from [on high]", Zerwick, a spatial sense, tends to support the interpretation of hggiken, "near", as "it has come near so as to arrive", Perrin, the "it" being the Kingdom of God in the words and works of Jesus. The message which the seventy are to communicate, is the gospel - the announcement that the establishment of God's long-promised new age, in and through the eternal reign of his Christ / messiah, is about to be inaugurated /realised. In the terms of our time and space, the kingdom is inaugurated in Christ, but in terms of the heavenly reality, it is realised in Christ in that Christ has already come to the Ancient of Days and taken up his kingly rule. For "kingdom of God", see tou qeou, 4:43.

Fifth, an instruction for those times when disciples are faced with rejection, v10-12. Rejection of the gospel brings judgement, symbolically expressed in the act of wiping the dust of the town from the missioners' feet. For Israel to reject such a clear promise of divine mercy is more serious than the evils of Sodom.

h}n ... a]n + subj. "when [you enter a town]" - [but/and into] what ever [town you enter]. See v5; "but whatever town you enter", Berkeley.

exelqonteV (exercomai) aor. part. "go into" - [and they do not receive you,] having gone. Attendant circumstance participle expressing action accompanying the verb "to say"; "go .... and say."

taV plateiaV "streets" - [into] the streets, squares [of it say]. Most likely the town's "marketplace" or "town square", Bock.

ton kollhqenta (kollaw) aor. part. "that sticks" - [and = even the dust] having joined to, clung, stuck to. The participle is adjectival, attributive, limiting "dust", "which has stuck to our feet", TNT.

hJmin dat. pro, "-" - us [from the city of you to the feet]. Dative of direct object after the verb "to cling to, join with."

apomassomeqa (apomassw) pres. "we wipe off" - we wipe off, rub off, shake off. Most commentators take the view that this gesture replicates the action of a pious Jew who shakes the dust off his feet when leaving Gentile territory. To repeat this action outside a Jewish town implies "that they (the town population) were not part of the true Israel; they had refused the message of the kingdom of God", Marshall, and thus the gesture "warns of impending judgment", Bock.

uJmin dat. pro. "against you" - to = against you. Dative of interest, disadvantage, so "against you", as NIV, cf., eiV marturion ep autouV "for a testimony against them", 9:5; "we wipe off even the dust of your town that stick to our feet, as if this was a heathen town", Barclay.. A sign indicating where the community is heading unless it repents, so Marshall.

plhn "yet" - but, nevertheless [this know]. Strong adversative. "But, although you reject us, the fact remains that you must perceive (know = realise) that ....", Plummer.

oJti "-" - that [the kingdom of god has come near]. - Introducing a dependent statement of perception expressing what they need to know, namely that the kingdom of God is at hand - the day of God's long-promised reign of peace for his remnant people (in Christ) is even now being realised / inaugurated.

"On judgment day, Sodom, the most despicable of ancient Gentile cities and a symbol of unrighteousness, will fare better than the city that rejects the kingdom message", Bock, so Marshall, Hendriksen.

uJmin dat. pro. "[I tell] you" - [i say] to you. Dative of indirect object.

oJti "-" -that. Introducing a dependent statement of indirect speech, expressing what Jesus is wishing to tell them.

anektoteron adj. "more bearable" - [it will be] more tolerable, bearable. Predicate adjective. Implying degrees of punishment???? Obviously so for the sake of comparison, although the end of both is the same. "What befell Sodom, when the great day comes, will be more bearable", Cassirer.

en "+ dat. "on" - in that day. Temporal use of the preposition. Obviously the day of judgment, at the end of the age, is intended; "following on the completion (realisation) of the kingdom", Plummer. Not referring to the day when the missionaries are rejected.

SodomoiV (a) dat. "for Sodom" - for sodom. Dative of interest, advantage, as NIV.

h] "than" - than. The particle here establishing a comparison; "Sodom will have it better on judgment day than the town that rejects you", Peterson.

th/ polei (iV ewV) dat. "for that town" - with [that] city. Dative of reference / respect, or interest, disadvantage. "Because the kingdom of God has drawn near ..... those towns that follow the example of Sodom in its inhospitality toward the envoys of the kingdom will be judged even more strictly", Green.

iii] A lament for unrepentant cities, v13-15. This independent oracle focuses on prominent Galilean cities which have failed to respond to the gospel. The oracle sits comfortably within the context of Jesus' charge to the 70, given their return in v17ff. Of course, Jesus may have originally proclaimed this oracle to a different audience. Note how Matthew places the oracle after Jesus' words concerning John the Baptist, 11:7-19. Luke's placement of this oracle obviously serves to reveal that the mission of the 70, as with the mission of the 12, may have stirred up the populous, but their response to the gospel was very limited.

ouai "woe" - woe, alas. The use of this interjection here is "an expression of pity", Marshall. "Tragic will be your fate", Barclay.

soi dat. "to you" - to you. Dative of interest, disadvantage; "alas for you", Phillips.

Corazin "Korazin" - choazin, [woe to you bethsaida]. The actual site of Korazin is unknown and the town / village only gets a mention in this oracle, but possibly to be identified with modern Kerazeh. Bethsaida is known, but was similarly an unimportant town. Presumably both towns rejected the gospel outright, and did so in the face of the overwhelming evidence of Christ's messianic signs.

oJti "for" - because. Introducing a causal clause explaining why it is "woe" to them; "because .......".

ei + ind. .... an + aor. ind. "if" - if ...... then ..... Introducing a conditional clause, 2nd. class, where the assumed condition stated in the protasis (the "if" clause") is held to be untrue. ; "if, as is not the case, ... (ie., the miracles performed in Galilean towns were not performed in Tyre and Sidon), ..... then they would have repented ......"

aiJ genomenai (gimomai) aor. part. "that were performed" - [in tyre and sidon the miracles] the having occurred, happened [in you]. The participle is adjectival, attributive, limiting "the powerful works / miracles", "which were performed in your midst."

metenohsan (metenoew) aor. "they would have repented" - they repented. Translated as a pluperfect in the NIV to properly express, in English, the apodosis of the past-time unreal supposition. Fitzmyer translates the word here in the more general sense, "reformed their lives", a sense not normally used of responding to the gospel.

palai adv. "long ago" - long ago. The point is that if, long ago, miracles similar to those performed in Korazin and Bethsaida had been performed in Tyre and Sidon, they would have repented in sackcloth and ashes.

kaqhmenoi (kaqhmai) pres. part. "sitting" - sitting. The participle is adverbial, modal, expressing the manner of their repenting, although possibly attendant circumstance expressing action accompanying the main verb "they repented"; "they would have sat in sackcloth and ashes and reformed their lives", Fitzmyer. The sackcloth and ashes were often used as an outward expression of mourning and / or humiliation.

en + dat. "in" - in [sackcloth and ashes]. Local, expressing space / place.

plhn "but" - but, nevertheless. Here as a strong adversative; "guilty as Tyre and Sidon are, yet ...."

anektoteron comp. adj. "more bearable" - [it will be] more tolerable, bearable, endurable. The comparative adjective serves as a predicating nominative.

turw/ kai Sidwni dat. "for Tyre and Sidon" - for tyre and sidon. Dative of interest, advantage.

en + dat. "at" - in = on [the day of judgment]. Temporal use of the preposition.

h] "than" - than. Here introducing a comparison; "than what will befall you", Cassirer.

uJmin dat. pro. "for you" - to you. Dative of interest, disadvantage; "for you."

Kafarnaoum voc" Capernaum" - [and you] capernaum. Vocative. Having specifically noted two insignificant Galilean villages, the more important town and headquarters for Jesus' mission (Matt. and Mk.) is singled out for attention. The town community may think they can claim special treatment in the day of judgment for their association with Jesus, but such is not the case.

mh "-" - not. This negation is used in a question expecting a negative answer; "And you Capernaum, will you be exalted to heaven?" - assumed answer, "No".

eJwV "to [the heavens]" - until [heaven will you be lifted up]? Spatial, expressing extension up to a point, goal, "as far as, up to, until". "Lifted up" in the sense of "exalted". "And you Capernaum, are you on your way up to heaven?" Phillips.

katabhsh/ (katabainw) fut. "you will go down" - No, you will go down to. Note variant katabibasqhsh "you will be driven down."

tou aJdou (hV ou) "Hades" - [until] the hades. The place, or abode of the dead. The LXX usually translates Sheol as Hades - a shadowy existence of inactivity below the waters of the world. Clearly, here a destination due to punishment.

iv] The authority of the message, v16. This Independent saying, within the context of mission, serves to specify why the citizens of Capernaum are punished and end up in Hades, cf., 9:48, Matt.10:40, Jn.12:44, 13:20, 14:24. "The destiny of man is ultimately decided in terms of his response to the message", Danker. The person who hears and receives the message receives Jesus and so is eternally received by the Father. The person who rejects the message, rejects Jesus and so rejects the one who sent him, and as a consequence, they themselves are rejected.

oJ akouwn (akouw) pres. part. "whoever listens to" - the one listening. As with "the one rejecting" and "the one having sent", this participle serves as a substantive.

uJmwn gen. pro. "you" - you, [listens to me, and the one rejecting you rejects me, but/and the one rejecting me rejects the one having sent me]. As is often the case, the verb "to listen to" takes a genitive of persons (a genitive of direct object after a verb of perception), while the verb "to reject", as usual, takes an accusative.

v] The seventy return and report, v17. The seventy return, amazed at how the power of Christ's kingdom had overcome the powers of darkness (healings and the like).

The disciples report that "even the demons submit to us in your name." Rather than an actual saying of Jesus, it is likely that Luke has crafted this verse for the purpose of progressing the narrative. It seems that he has reworked 9:10 in v17a, and then in 17b he has expressed the perception of the disciples concerning the submission of demons to Jesus' person found in the saying recorded in v20. The issue over whether Luke crafts and/or records the apostolic tradition (ie., records the actual words of Jesus to the 70 on their return) is a matter of some debate. It seems best to treat the Bible as the inspired word of God when rightly interpreted - that God's truth for us is the truth that the writers seek to convey, to which end they are inspired. So, the issue of how a Bible writer has crafted the received tradition is academic.

meta + acc. "with [joy]" - [but and the seventy returned] with [joy]. The preposition here functions adverbially, modal, expressing manner; "joyfully".

legonteV (legw) pres. part. "and said" - saying. Attendant circumstance participle expressing action accompanying the main verb "returned", and serving here to introduce direct speech; "returned .... and said". For an adverbial classification see legwn, 4:35.

ta daimonia (on) "the demons" - [and = even] the demons. Nominative subject of the verb "to be subject to." The context concerns exorcisms performed as a sign of the kingdom at hand.

hJmin dat. pro. "to us" - [submit] to us. Dative of indirect object after the passive verb "to subject" = "to submit." The verb "to subject" is an important word possibly drawn from Ps.8:6, referring to "the subordination of the hostile heavenly powers to the risen and exalted Christ", Evans, cf., 1Pet.3:22, 1 Cor.15:24, .....

en + dat. "in" - in [your name]. Local, expressing sphere, although Fitzmyer suggests that it is instrumental here, "by". The exorcisms performed by the missioners were performed in the name of Jesus, as Jesus' representatives, which means, that they were performed with the personal authority of Jesus, an authority given to the missioners prior to the mission, so "under the authority of your person", or "by your authority."

vi] Jesus' response, v18-20: This passage is made up of three independent sayings which "reveal, in the midst of the mission's rejection, the nature of its victory", Ellis.

a) The fall of Satan, v18. Jesus interprets the missioners' experience in the terms of the apocalyptic drama of the fall of Satan. This saying is unique in the NT, particularly as it reveals Jesus' personal visionary experience. The disciples have witnessed Messiah's defeat of Satan, in that they are able to exercise authority over Satan, v18, and over demonic powers ("snakes and scorpions" are symbols of Satan and his minions), v19. The troubles of life will constantly pound Christ's followers, but Satanic powers can never ultimately frustrate the realisation of the kingdom of God.

eqewroun (qewrew) imperf. "I saw [Satan]" - [and he said to them] i was seeing [satan]. The imperfect is often used of a visionary process. So, Jesus' seeing is likely not actual, but rather a self-realisation of Satan's fall, although Marshall notes that the aorist for this verb was not in common use. "In vision he (Jesus) has seen the coming triumph of the kingdom of God over the rule of Satan and has identified this triumph as his own task", Nolland.

pesonta (piptw) aor. part. "fall" - having fallen. The participle serves as the accusative complement of the direct object "Satan" standing in a double accusative construction. Its position at the end of the verse is possibly emphatic. The aorist is used to express time contemporaneous with Jesus' seeing. Jesus is clearly picking up on Jewish tradition concerning Satan's origins, his present abode and his end. References to the fall of Satan may concern his falling (as of being expelled from heaven) to earth where he troubles the earth, or his final falling (being cast from the sky, his abode) into the abyss. Clearly his final demise is in mind, of which the revelation of the dawning kingdom in word and sign (exorcisms, healings, ...) prefigures. References to Satan's fall are found in Isaiah, Daniel and particularly in I and II Enoch, and are taken up in the NT, primarily Revelation, cf., 9:1, 12:8, 9.

wJV "like" - as, like [lightning]. Here serving as a comparative; "I saw Satan fall from heaven / the sky as lightening falls from heaven / the sky." Not like the brightness of lightening, but rather its sudden and swift fall.

ek + gen. "from" - out of, from [heaven]. Expressing source / origin.

b) The authority of Christ's disciples, v19. This independent saying (note the introductory idou "behold") expresses imagery similar to Mark 16:15-18. There are OT allusions but they are less than convincing, eg., Deut.8:15. We certainly don't have to hold that the saying is a creation of the apostolic church, since, as we know, Jesus is quite capable of using apocalyptic imagery. The best we can say is that in this case, "we are dealing with imagery influenced by apocalyptic thought in which the final power-conflict between the forces of good and of evil is in view", Nolland.

thn exousian "authority" - [behold, i have given to you] the authority, power. Accusative direct object of the verb "to give." Note the presence of an article which serves to specify - "almost peculiar to this passage", Plummer. Here "effective authority", so it is likely that the intended sense is "I have given you the power".

tou patein (patew) pres. inf. "to trample" - to walk about, tread. This construction, a genitive articular infinitive, will often form an epexegetic clause, as here, explaining the nature of "the power".

epanw + gen. "on" - upon, on [snakes and scorpions]. "Snakes and scorpions" are symbols of Satan and his minions, so Fitzmyer. Probably "trample upon", such that the image is not so much of possessing the power to resist their bite, but rather the power to stomp on them. See Ps.91:13, and also Test. Levi 18:12, "where the new priest is to bind Beliar [= Satan], and to give his children power to trample upon the evil spirits", Evans. Believers do not have the power to "destroy" Satan, but certainly, under Christ, when it comes to kingdom business, we do have the power to keep him under foot. Satan's destruction is ultimately in the hand of God.

epi + acc. "to overcome [all power]" - [and] over, on [all the power]. Here expressing influence / control. This prepositional phrase "over all the power of the enemy" stands in apposition to the infinitival phrase "to tread on serpents and scorpions", and as such, further explains the nature of "the authority"; "the authority to tread on serpents and scorpions, namely, overcome the power of the enemy." The sense may be "exercise control over the enemy in all his strength", Cassirer, but more likely, as NIV, "overcome", "tread down", Barclay, such that Satan's "forces, and what they represent, can be opposed and crushed", Bock, cf., Hendriksen; "I give you the power to triumph over the powers of Satan himself", Junkins.

tou ecqrou (oV) gen. "of the enemy" - of the enemy. The genitive is adjectival, either possessive, or verbal, subjective.

ouden acc. "nothing" - [and] nothing. Possibly the subject of the verb "my harm", "the power of the enemy (= ouden) shall not in anywise hurt you", Plummer, but surely better serving as an accusative of respect taking an emphatic position in the clause; "he will not (definitely not) harm you not in any way / in nothing / in any way whatsoever". "He will not do you any injury", TNT.

ou mh + subj. "nothing" - no no. A subjunctive of emphatic negation. "Definitely not / not by any means."

adikhsh/ (adikew) aor. subj. "harm" - will hurt, harm [you]. Probably "get back at you", Johnson. The getting back at us is "in any way whatsoever", and so is a rather sweeping promise. Certainly Satan / the cosmic power of evil does not have the power "to injure in an eschatological sense", Evans, but does divine security extend to the rough and tumble of life? Some argue that the promise covers "the conditions of the apostolic age", Manson, Nolland, cf., 21:18, Acts 28:3-6 and the questionable ending for Mark, 16:18. Yet, it seems more likely that the promise applies to all believers at all time, but that the getting back at us is quite specific, ie., it does not include the ongoing troubles of a world in decay. We are completely protected from danger, "but the danger referred to is that which arises from spiritual enemies", Geldenhuys.

c) The ground of a disciples' true joy, v20. This final independent saying makes the point that for believers, "their true joy should arise not from missionary accomplishments, but from their eternal salvation", Stein.

plhn conj. "however" - but, nevertheless. Adversative; "for all that", Zerwick.

en + dat. "-" - in [this]. Adverbial use of the preposition, possibly concessive, "though you have this authority", TH, or reference / respect, "with respect to this authority."

mh cairete (cairw) pres. imp. "do not rejoice" - do not rejoice. The negative and positive imperatives "do not rejoice" and "rejoice", establish a preference rather than two specific commands; "Don't make too much of the fact that these powers and mindsets are unable to resist obeying you; rather, find your fulfilment in the fact that your real happiness is in knowing that your names are written in Heaven with God's heroes", Junkins.

oJti "that" - that [the spirits submit to you]. Introducing an object clause / dependent statement of indirect speech, expressing what they should not rejoice / proclaim, namely not that the evil spirits cannot resist them when they exorcise them.

de "but" - but/and. Transitional, here establishing a counterpoint; "do not ......., but ......."

oJti "that" - [rejoice] that [the names of you]. Again, probably recitative, introducing a dependent statement of indirect speech, but causal is possible, "because your names are written in heaven."

eggegraptai (eggrafw) perf. pas. "are written" - having been written [in the heavens]. Expressing the standing of God's covenant people in terms of their names having been recorded by God in a heavenly book. This imagery has Old Testament precedence and continues into the NT, cf., Ex.32:32-33; Ps.69:28; 138:16; Phil.4:3; Heb.12:23; Rev.3:5.

Luke Introduction

Exposition

Exegetical Commentaries

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