ACC ~ Luke 10 v1 - 16

OVERVIEW:

Just as the Twelve foresee the episcopal ministry of the church, so the seventy represent the presbyterate (BEDE). Barnabas, for example, was thought to be among the seventy by some of the early Fathers, as well as Sosthenes, Matthias and Thaddaeus (EUSEBIUS). Jesus’ sending out the seventy “as lambs in the midst of wolves” fulfills the saying from Isaiah that wolves and lambs will dwell together in peace in the eschaton as a little child leads them (AMBROSE). [1]

But they will be able to survive as sheep among wolves because Jesus is their Shepherd, and he will protect them from the wolves, even in the midst of persecution. The disciples are sent without provisions, for they are to be dependent on the Lord of the harvest (CYRIL OF ALEXANDRIA). They are heralds of the gospel, not merchants (EPHREM THE SYRIAN).

The greeting of peace is to be given to all, without discrimination, even though it will be received only by those who are children of peace (AUGUSTINE), for this greeting of peace discloses the essence of the Father. The disciples are not to be diverted in their mission in any way, and so they are not even to greet anyone on the road lest this keep them from their appointed goal of proclaiming the kingdom of God (AMBROSE). When the disciples are rejected, they are to shake off the dust of their feet, the dust of the just as a sign of vengeance against the unrepentant who will be worse off than the inhabitants of Sodom (EPHREM THE SYRIAN). For to reject the seventy is to receive a harsher punishment than Tyre and Sidon (AMBROSE).

The disciples are given the great honor of speaking for Christ. And when Christ speaks through his disciples, it is by his Spirit, and when the disciples are rejected for speaking this Word, it is Jesus and his Father who are also rejected (CYRIL OF ALEXANDRIA). To speak for Christ is the power of the gospel (IRENAEUS).

[1] Is 11:6; 65:25.

10:1-2 | The Sending of the Seventy(-Two)

THE SEVENTY-TWO DISCIPLES SIGNIFY THE FUTURE PRESBYTERATE

BEDE: The number of the twelve apostles marked the beginning of the episcopal rank. It is also apparent that the seventy-two disciples, who were also sent out by the Lord to preach the word, signify in their selection the lesser rank of the priesthood that is now called the presbyterate. For the same reason, it is appropriate that these seventy-two figured in the last part of the priestly clothing, as those twelve had been in the first. It was fitting that the type of those who would occupy a higher rank in the body of the High Priest (that is, in the church of Christ) should have a higher place in the typical clothing of the Old Testament high priest. ON THE TABERNACLE 3. [1]

[1] TTH 18:128-29*.

BARNABAS, SOSTHENES, MATTHIAS AND THADDAEUS PART OF THE SEVENTY

EUSEBIUS: The names of the apostles of the Savior are clear to everyone from the Gospels, [1] but no list of the seventy disciples is in circulation anywhere. Some have said, to be sure, that Barnabas was one of them, and the Acts of the Apostles [2] and Paul writing to the Galatians [3] have made special mention of him. They say Sosthenes was of these as well. [4] Together with Paul, he wrote to the Corinthians. Tradition also holds that Matthias, who was listed among the apostles in place of Judas, [5] and Joseph Justus, [6] who was honored with him at the same casting of lots, were considered worthy of the same calling among the seventy. They say that Thaddaeus was also one of them, about whom I shall presently relate a story which has come down to us. On observation, you would find that the disciples of the Savior appear to have been more than the seventy. Paul says that after the resurrection from the dead Cephas saw him first, then the Twelve. [7] After these saw him, he was seen by more than five hundred brothers all at once, some of whom he says had fallen asleep, although the majority were still alive at the time that this account was being composed by him. ECCLESIASTICAL HISTORY 1.12.1-3. [8]

[1] Mt 10:2-4; Mk 3:14-19.

[2] Acts 4:36; 13:1.

[3] Gal 2:1, 9.

[4] 1 Cor 1:1; Acts 18:17.

[5] Acts 1:23-26.

[6] Joseph Barsabas, surnamed Justus, who also had been with Christ from the beginning and so may well have been one of the seventy.

[7] 1 Cor 15:5-7.

[8] FC 19:75-76*.

10:3 | As Lambs in the Midst of Wolves

THE DISCIPLES FULFILL ISAIAH’S SAYING

AMBROSE: He says this to the seventy disciples whom he appointed and sent out in pairs before his face. Why did he send them two by two? Pairs of animals were sent into the ark, that is, the female with the male, according to number, unclean [1] but cleansed by the sacrament of the church. … Those animals are opposites, so that the one eats the other. A good shepherd does not know how to fear wolves for his flock, and therefore he sends those disciples not against a prey but to grace. The forethought of the good Shepherd prevents the wolves from harming the lambs. [2] He sends lambs among wolves in order that the saying may be fulfilled, “Then wolves and lambs shall feed together.” [3] EXPOSITION OF THE GOSPEL OF LUKE 7.44, 46. [4]

[1] Gen 7:2.

[2] Jn 10:12-13.

[3] Is 65:25.

[4] EHG 252**.

DISCIPLES SURVIVE AMONG WOLVES WITH CHRIST AS THEIR SHEPHERD

CYRIL OF ALEXANDRIA: How then does he command the holy apostles, who are innocent men and “sheep,” to seek the company of wolves, and go to them of their own will? Is not the danger apparent? Are they not set up as ready prey for their attacks? How can a sheep prevail over a wolf? How can one so peaceful conquer the savageness of beasts of prey? “Yes,” he says, “for they all have me as their Shepherd: small and great, people and princes, teachers and students. I will be with you, help you, and deliver you from all evil. I will tame the savage beasts. I will change wolves into sheep, and I will make the persecutors become the helpers of the persecuted. I will make those who wrong my ministers to be sharers in their pious designs. I make and unmake all things, and nothing can resist my will.” COMMENTARY ON LUKE, HOMILY 61. [1]

[1] CGSL 263-64**.

10:4-12 | Instructions for the Mission of Preaching the Kingdom

THE DISCIPLES ARE TO BE DEPENDENT ON THE LORD OF THE HARVEST

CYRIL OF ALEXANDRIA: When preaching to people everywhere the Word that he spoke and calling the inhabitants of the whole earth to salvation, he requires them to travel about without purse, bag or shoes. They are to travel rapidly from city to city and from place to place. Let no one say that the object of his teaching was to make the holy Apostles refuse the use of the ordinary articles of equipment. What good or what harm would it do them to have shoes on their feet or go without them? By this command, he does wish them to learn and to attempt to practice that they must lay all thought of their livelihood on him. They must call to mind the saint who said, “Cast your care on the Lord, and he will feed you.” [1] He gives what is needful for life to the saints. COMMENTARY ON LUKE, HOMILY 62. [2]

[1] Ps 55:22 (54:23 LXX).

[2] CGSL 266-67**.

HERALDS, NOT MERCHANTS

EPHREM THE SYRIAN: He sent them two by two, in his likeness. He sent them preaching without a salary, as he had done. …

“Behold, I am sending you forth like lambs among the wolves,” to show that as long as the Shepherd was with them they would not be harmed. To encourage them, he said, “He who receives you, receives me.” [1] … He forbid them to take money for fear they would be considered businessmen and not announcers. COMMENTARY ON TATIAN’S DIATESSARON 8.1A, 1C. [2]

[1] Jn 13:20.

[2] ECTD 145-46**.

A GREETING OF PEACE IS TO BE GIVEN TO ALL

AUGUSTINE: Our Lord said to his disciples, “Whatever house you enter, first say, ‘Peace to this house!’ And if a son of peace is there, your peace will rest on him; but, if not, it will return to you.” …

Since we do not know who is a son of peace, it is our part to leave no one out, to set no one aside, but to desire that all to whom we preach this peace be saved. We are not to fear that we lose our peace if he to whom we preach it is not a son of peace, and we are ignorant of the fact. Our peace will return to us. That means our preaching will profit us, not him. If the peace we preach rests upon him, it will profit both him and us. ADMONITION AND GRACE 15.46. [1]

[1] FC 2:301-2*.

NO GREETING LEST PERFORMANCE OF APOSTOLIC DUTIES HINDERED

AMBROSE: Consider it is not only “Salute no man,” but “by the way” is not carelessly added. When Elisha sent his servant to lay his staff on the body of the dead child, he also commanded him not to salute any man he met. [1] He ordered him to hurry to go in order to perform the office of proclaiming the resurrection, lest he be turned from the duty laid upon him by conversation with someone along the way. The zeal of greeting is not taken away here, but an obstacle to the practice of piety is removed. When divine commands are given, human obligations are surrendered for a little while. Salutation is fine, but the performance of duties to God is finer because it is more fitting. Hindrance of these duties has often brought offenses. Even honorable acts are prohibited, for fear that the grace of ceremony deceive and hinder the ministry of the task, delay in which is sinful. EXPOSITION OF THE GOSPEL OF LUKE 7.63. [2]

[1] 2 Kings 4:29.

[2] EHG 258-59**.

A SIGN OF VENGEANCE FOR THE UNREPENTANT

EPHREM THE SYRIAN: “Shake off the dust of your feet” [1] shows that he will require vengeance on those who receive the disciples poorly. The disciples will throw back on these people that very dust which adhered to them from the path. They will return it back on them, so that these might learn that those who pass through their paths will return by them. Since these received the dust of the just, they will merit the vengeance of the just, unless they repent. Only their dust defiled them, not their mire. It will be easier for Sodom, [2] because the angels who went there did not perform a sign in Sodom but made Sodom itself a sign for creation. [3] …

Move to another city away from whatever town that does not receive you. If they persecute you in that one, flee to another. The Lord did not extend this word to everyone, but only to his disciples because it was the beginning of the new preaching, and these people were few. COMMENTARY ON TATIAN’S DIATESSARON 8.6-7. [4]

[1] Mt 10:14.

[2] Mt 10:15.

[3] Gen 19:1-29.

[4] ECTD 148-49**.

10:13-15 | Woes to Chorazin and Bethsaida and Capernaum

REJECTION OF THE SEVENTY

AMBROSE: He also teaches that those who judged that the gospel should not be followed should be subjected to a harsher punishment than those who thought that the law should be dissolved. EXPOSITION OF THE GOSPEL OF LUKE 7.65. [1]

[1] EHG 259*.

10:16 | The Christological Principle of Representation

CHRIST ENTRUSTS DISCIPLES WITH THE GREAT HONOR OF SPEAKING HIS WORDS

CYRIL OF ALEXANDRIA: Consider the great authority he gave the holy apostles, how he declared them praiseworthy, and how he decorated them with the highest honors. … “He that hears you,” he says, “hears me, and he that rejects you, rejects me; and he that rejects me, rejects him that sent me.” O what great honor! What incomparable dignities! O what a gift worthy of God! Although men, the children of earth, he clothes them with a godlike glory. He entrusts his words to them that they who resist anything or venture to reject them may be condemned. When they are rejected, he assures them that he suffers this. Then again, he shows that the guilt of this wickedness, as being committed against him, rises up to God the Father. See with the eyes of the mind how vast a height he raises the sin committed by men in rejecting the saints! What a wall he builds around them! How great security he contrives for them! He makes them such as must be feared and in every way plainly provides for their being uninjured. COMMENTARY ON LUKE, HOMILY 63. [1]

[1] CGSL 270*.

CHRIST SPEAKS THROUGH THE DISCIPLES

CYRIL OF ALEXANDRIA: Christ gives those who love instruction the assurance that whatever is said concerning him by the holy apostles or evangelists is to be received necessarily without any doubt and to be crowned with the words of truth. He who hears them, hears Christ. For the blessed Paul also said, “You desire proof that Christ is speaking in me.” [1] Christ himself somewhere also said to the holy disciples, “For it is not you that speak, but the Spirit of your Father that speaks in you.” [2] Christ speaks in them by the consubstantial Spirit. If it is true, and plainly it is, that they speak by Christ, how can they err? He affirms that he who does not hear them, does not hear Christ, and that he who rejects them rejects Christ, and with him the Father. COMMENTARY ON LUKE, HOMILY 63. [3]

[1] 2 Cor 13:3.

[2] Mt 10:20.

[3] CGSL 270**.

TO SPEAK FOR CHRIST

IRENEAUS: The Lord of all gave the power of the gospel to his apostles. By them, we also have learned the truth, that is, the teaching of the Son of God. The Lord said to them, “He who hears you hears me, and he who despises you despises me, and him who sent me.” AGAINST HERESIES 3, PREFACE. [1]

[1] LCC 1:369**.