Portland Biblical Community

In Matt 4:23-24; Matt 9:35-38; Lk 8:1-3 we have a picture of the mission of Jesus:

1. Teaching in their synogogues
2. Preaching the good news of the kingdom (called the “gospel” in all three passages; also Mk 1:14-15)
3. Healing all kinds of disease and sickness
4. Jesus was provided for by those who had been healed (Lk 8:3)

The primary parallel passages dealing with the “People of Peace” are found in Matt 10:5-16; Mk 6:7-13; Lk 9:1-6; Lk 10:1-20.

A first preliminary observation is that three of them seem to be recounting the same event (Matt 10, Mk 6, Lk 10) involving the sending of the TWELVE disciples, while the Luke passage is a similar, but DIFFERENT occasion during which Jesus sends 70/72 disciples (the text is uncertain as to which number is original).

In Matt 10, the twelve are instructed not to acquire certain items for their journey (prohibiting gathering more that they currently had in their possession: of money, bags, sandals, staff) - essentially, travel light and rely on others to provide support for their kingdom work… Jesus had been traveling through “towns and villages” (Matt 9:35) and expected the twelve to mimic him (Matt 10:11) while only going to the “lost sheep of the house of Israel.”

In Mk 6, the twelve are instructed to take a staff, to wear sandals, and only one tunic (not two); however, take no bread, no bag, no money.  Though the instructions are slightly different, the essence is essentially the same, travel light carrying minimal supplies.  Since Mt 10 was a prohibition of acquiring, these texts are, most likely, complimentary.  The location is more clear: Jesus had been in his hometown (Mk 6:1) but had left to teach among the villages (Mk 6:6).  There are no prohibitions as to who to address; however, because of location, they would most likely be Israelites (rather than Samaritans or Gentiles).

In Lk 9, the twelve are instructed to take nothing for their journey: no staff, no bag, no bread, no money; however, the mention of not taking two tunics (one would be acceptable), indicates they were permitted to take possessions; therefore, the essence is essentially the same, travel light carrying minimal supplies.  Again, since Matt 10 was a prohibition of acquiring, these texts are, most likely, complimentary.  The location is unclear (possibly in the hometown of Jairus, who implored Jesus on behalf of his dying 12 year old daughter); however, since he was an official of the synagogue, the area was most likely primarily Jewish and, in light of Mk 6 which closely parallels this account, it was probably the hometown of Jesus.

Most likely, Matt 10, Mk 6, and Lk 9 are recounting the same event.  Each informs our understanding of the other.  The represented idea is to acquire nothing extra for the journey (literally with just the shirt on their back, a staff, and a pair of sandals), traveling light with minimal supplies and trusting God’s provision as they healed and proclaimed the kingdom among the lost sheep of Israel.

The mission of the TWELVE:

1. Preaching repentance and the nearness of the kingdom of God (called the “gospel” in Lk 9)
2. Healing all kinds of disease and sickness (including demonization)
3. They were to be provided for by those in the cities/villages that were “worthy“

Lk 10 shows the expansion of the kingdom mission BEYOND the twelve.

The mission of the 70/72:

1. Preaching the nearness/presence of the kingdom of God
2. Healing the sick (Lk 10:9) and demonized (Lk 10:17) in the name of Christ
3. They were to be provided for by those in the cities/villages that were receptive (people of peace)

As we approach these passages, we can begin to discern a pattern.  First, Jesus modeled his mission before the TWELVE disciples.  Second, Jesus transferred his authority to the TWELVE disciples and sent them on the same mission.  Third, Jesus transferred his authority (Lk 10:19) BEYOND the twelve disciples to others who followed Him and sent them on the same mission.  Jesus implemented a reproducible model of mission.

The “Person of Peace” is only mentioned in Luke 10; however, a similar idea is presented in Matt 10 without a name given to those who are receptive.  Rather, only a description is given as those who were “worthy.”  Jesus gives more detailed instruction to the 70/72 than the TWELVE (perhaps because of relationship, but this is conjecture).  These events, though different, can give us insight as to the whole of Jesus’ instruction as represented in a harmony of these passages…

1. Both the TWELVE and the 70/72 were given authority to heal by Jesus (they were not to rejoice in this authority, but that their “names stand written in heaven”)
2. Both the TWELVE and the 70/72 were to pray for laborers to be sent into God’s harvest fields
3. Both the TWELVE and the 70/72 were sent by Jesus to preach repentance and the nearness/presence of the kingdom of God (the gospel Jesus preached).  While the TWELVE were sent only to the “lost sheep of Israel,” the 70/72 were sent “to every city and place where He Himself was going to come.”
4. Both the TWELVE and the 70/72 were warned that they were sent like sheep surrounded by wolves; therefore, they should be both wise and innocent.
5. Both the TWELVE and the 70/72 were to search for receptive people.  Matt 10 calls this person a “worthy” person, while Lk 10 calls this person a “person of peace.” However, in both cases it was a person who welcomed them as representatives of Jesus, embracing the kingdom message.  Jesus expanded this further in Lk 10:16, “The one who listens to you listens to me…”  (”listen” = “respond” | it is active rather than passive). If accepted into a household, they were not to move from house to house (staying in that house until they leave) and were to eat and drink whatever they were given as wages for their work.
6. Both the TWELVE and the 70/72 were to proclaim a blessing of peace to those who received them and the kingdom message and proclaim judgment upon those who rejected them and the kingdom message (on both individual and city level).  Jesus expanded this further in Lk 10:16, “…and the one who rejects you rejects me, and the one who rejects me rejects the one who sent me.”

Other Questions

What was the “greeting” mentioned in these passages?

Lk 10 mentions this as cultural greeting as ‘May peace be on this house!’  However, the words of this greeting possessed power (they were active rather than passive, producing either blessing or judgment upon the recipient based upon their response). “Peace” (Heb. shalom) was a common Jewish blessing that wished the fullness of Yahweh’s blessing on the recipient (Jn 14:27). As the disciples ministered, it would become clear whether the host really believed their message. If the host turned out to be a person of peace, the disciple’s words (blessing) would result in God’s further blessing. If the host proved unbelieving, God would not bring the fullness of His blessing, but the host would forfeit it (Matt 10:11-13; Mk 6:10-11).

What was the significance of shaking the “dust” off their feet as a testimony against them in judgment?

“A pious Jew, on leaving Gentile territory, might remove from his feet and clothes all dust of the pagan land now being left behind… thus dissociating himself from the pollution of those lands and the judgment in store for them. For the disciples to do this to Jewish homes and towns would be a symbolic way of saying that the emissaries of Messiah now view those places as pagan, polluted, and liable to judgment (Acts 13:51; Acts 18:6).” [Carson, Donald A. p.246 in "Matthew." Matthew-Luke. Vol. 8 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1984]

It was a visible sign warning those who rejected the message of the kingdom to reconsider their decision.

written by Scott Olson \\ tags: evangelism, mission, theology

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