Luke 10:1-12 · Bible study
Luke 10:1-12 Commentary: The Mission of the Seventy
Greek · 11 what the commentators say
Meaning in one sentence
Jesus appoints seventy disciples to prepare the way. An in-depth study of the number, the instructions, and the urgency of the Kingdom.
Research Summary
- Meaning: Jesus sends seventy disciples ahead to prepare towns for his coming, extending the Kingdom announcement through ordinary followers.
- Key words: “appointed” (anedeixen, to proclaim elected); “send forth” (ekballē, drive out urgent); “son of peace” (huios eirēnēs, one disposed to receive peace).
- Main debate: The number 70 versus 72 in the manuscript tradition, and whether it alludes to the elders of Israel (Numbers 11) or the nations of the world (Genesis 10).
- Theological theme: The Kingdom advances through vulnerable, dependent, and prayerful emissaries; rejection carries serious consequences.
- Best use: Teaching on evangelism, mission preparation, trusting God's provision, and handling rejection with grace and truth.
Translation Comparison
BSB Berean Standard Bible 2020
1After this, the Lord appointed seventy-two others and sent them two by two ahead of Him to every town and place He was about to visit.
2And He told them, “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into His harvest.
3Go! I am sending you out like lambs among wolves.
4Carry no purse or bag or sandals. Do not greet anyone along the road.
5Whatever house you enter, begin by saying, ‘Peace to this house.’
6If a man of peace is there, your peace will rest on him; if not, it will return to you.
7Stay at the same house, eating and drinking whatever you are offered. For the worker is worthy of his wages. Do not move around from house to house.
8If you enter a town and they welcome you, eat whatever is set before you.
9Heal the sick who are there and tell them, ‘The kingdom of God is near you.’
10But if you enter a town and they do not welcome you, go into the streets and declare,
11‘Even the dust of your town that clings to our feet, we wipe off as a testimony against you. Yet be sure of this: The kingdom of God is near.’
12I tell you, it will be more bearable on that day for Sodom than for that town.
WEB World English Bible 2000
1Now after these things, the Lord also appointed seventy others, and sent them two by two ahead of him into every city and place where he was about to come.
2Then he said to them, “The harvest is indeed plentiful, but the laborers are few. Pray therefore to the Lord of the harvest, that he may send out laborers into his harvest.
3Go your ways. Behold, I send you out as lambs among wolves.
4Carry no purse, nor wallet, nor sandals. Greet no one on the way.
5Into whatever house you enter, first say, ‘Peace be to this house.’
6If a son of peace is there, your peace will rest on him; but if not, it will return to you.
7Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don’t go from house to house.
8Into whatever city you enter and they receive you, eat the things that are set before you.
9Heal the sick who are there and tell them, ‘God’s Kingdom has come near to you.’
10But into whatever city you enter and they don’t receive you, go out into its streets and say,
11‘Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that God’s Kingdom has come near to you.’
12I tell you, it will be more tolerable in that day for Sodom than for that city.
KJV King James Version 1769
1After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.
2Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.
3Go your ways: behold, I send you forth as lambs among wolves.
4Carry neither purse, nor scrip, nor shoes: and salute no man by the way.
5And into whatsoever house ye enter, first say, Peace be to this house.
6And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.
7And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house.
8And into whatsoever city ye enter, and they receive you, eat such things as are set before you:
9And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.
10But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,
11Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you.
12But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city.
ASV American Standard Version 1901
1Now after these things the Lord appointed seventy others, and sent them two and two before his face into every city and place, whither he himself was about to come.
2And he said unto them, The harvest indeed is plenteous, but the laborers are few: pray ye therefore the Lord of the harvest, that he send forth laborers into his harvest.
3Go your ways; behold, I send you forth as lambs in the midst of wolves.
4Carry no purse, no wallet, no shoes; and salute no man on the way.
5And into whatsoever house ye shall enter, first say, Peace be to this house.
6And if a son of peace be there, your peace shall rest upon him: but if not, it shall turn to you again.
7And in that same house remain, eating and drinking such things as they give: for the laborer is worthy of his hire. Go not from house to house.
8And into whatsoever city ye enter, and they receive you, eat such things as are set before you:
9and heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.
10But into whatsoever city ye shall enter, and they receive you not, go out into the streets thereof and say,
11Even the dust from your city, that cleaveth to our feet, we wipe off against you: nevertheless know this, that the kingdom of God is come nigh.
12I say unto you, It shall be more tolerable in that day for Sodom, than for that city.
YLT Young's Literal Translation 1898
1And after these things, the Lord did appoint also other seventy, and sent them by twos before his face, to every city and place whither he himself was about to come,
2then said he unto them, `The harvest indeed is abundant, but the workmen few; beseech ye then the Lord of the harvest, that He may put forth workmen to His harvest.
3`Go away; lo, I send you forth as lambs in the midst of wolves;
4carry no bag, no scrip, nor sandals; and salute no one on the way;
5and into whatever house ye do enter, first say, Peace to this house;
6and if indeed there may be there the son of peace, rest on it shall your peace; and if not so, upon you it shall turn back.
7`And in that house remain, eating and drinking the things they have, for worthy is the workman of his hire; go not from house to house,
8and into whatever city ye enter, and they may receive you, eat the things set before you,
9and heal the ailing in it, and say to them, The reign of God hath come nigh to you.
10`And into whatever city ye do enter, and they may not receive you, having gone forth to its broad places, say,
11And the dust that hath cleaved to us, from your city, we do wipe off against you, but this know ye, that the reign of God hath come nigh to you;
12and I say to you, that for Sodom in that day it shall be more tolerable than for that city.
Darby Darby Bible 1890
1Now after these things the Lord appointed seventy others also, and sent them two and two before his face into every city and place where he himself was about to come.
2And he said to them, The harvest indeed [is] great, but the workmen few; supplicate therefore the Lord of the harvest that he may send out workmen into his harvest.
3Go: behold I send you forth as lambs in the midst of wolves.
4Carry neither purse nor scrip nor sandals, and salute no one on the way.
5And into whatsoever house ye enter, first say, Peace to this house.
6And if a son of peace be there, your peace shall rest upon it; but if not it shall turn to you again.
7And in the same house abide, eating and drinking such things as they have; for the workman is worthy of his hire. Remove not from house to house.
8And into whatsoever city ye may enter and they receive you, eat what is set before you,
9and heal the sick in it, and say to them, The kingdom of God is come nigh to you.
10But into whatsoever city ye may have entered and they do not receive you, go out into its streets and say,
11Even the dust of your city, which cleaves to us on the feet, do we shake off against you; but know this, that the kingdom of God is come nigh.
12I say to you that it shall be more tolerable for Sodom in that day than for that city.
Douay-Rheims Douay-Rheims Bible 1899
1And after these things, the Lord appointed also other seventy-two. And he sent them two and two before his face into every city and place whither he himself was to come.
2And he said to them: The harvest indeed is great, but the labourers are few. Pray ye therefore the Lord of the harvest that he send labourers into his harvest.
3Go: Behold I send you as lambs among wolves.
4Carry neither purse, nor scrip, nor shoes: and salute no man by the way.
5Into whatever house you enter, first say: Peace be to this house.
6And if the son of peace be there, your peace shall rest upon him: but if not, it shall return to you.
7And in the same house, remain, eating and drinking such things as they have: for the labourer is worthy of his hire. Remove not from house to house.
8And into what city soever you enter, and they receive you, eat such things as are set before you.
9And heal the sick that are therein and say to them: The kingdom of God is come nigh unto you.
10But into whatsoever city you enter, and they receive you not, going forth into the streets thereof, say:
11Even the very dust of your city that cleaveth to us, we wipe off against you. Yet know this, that the kingdom of God is at hand.
12I say to you, it shall be more tolerable at that day for Sodom than for that city.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 10:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Jesus appoints seventy disciples here as advance heralds, distinct from the Twelve. The number deliberately echoes the seventy elders of Israel in Numbers 11:24-25, as Calvin, Jamieson-Fausset-Brown, and Matthew Henry note. These disciples are sent out in pairs (two by two) to every town Jesus is about to visit. The instructions stress radical urgency: no purse, bag, or sandals (v.4), and no time-consuming greetings (v.4). Their message is one of peace and of the Kingdom's nearness (vv.5-9). The phrase “son of peace” (v.6) is a Hebraism for a person disposed to receive the gospel, as Barnes and Vincent explain. The act of wiping off dust (v.11) is a prophetic testimony against rejection, a gesture adopted by later apostles (Acts 13:51). The solemn warning about Sodom (v.12) underscores that greater privilege brings greater judgment. All these elements point to a mission designed to prepare hearts for Jesus' own coming and to illustrate the character of kingdom witness.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Allusion to the seventy elders of Israel (Numbers 11): The parallel to Moses' appointment of seventy elders who received the Spirit supports Jesus as the new Moses preparing Israel for the Kingdom.
- Allusion to the seventy nations (Genesis 10, LXX): The seventy-two reading in some manuscripts matches the LXX's list of nations, symbolizing a mission to the whole world.
- Reference to the Jewish Sanhedrin: The Sanhedrin traditionally had seventy or seventy-two members; Jesus creates a new authoritative body for the Kingdom.
What is clear: Jesus intentionally chose a symbolic number—whether seventy or seventy-two—to connect his disciples' mission to God's redemptive plan in the Old Testament, and he sent them out with urgent, clear instructions about message, conduct, and accountability.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Number of disciples (70 vs. 72) | All traditions agree the number is symbolic and intentional, echoing Old Testament patterns. | Some manuscripts (Bodmer, Vaticanus) read “seventy-two,” others (Alexandrinus, majority) read “seventy.” Those favoring 70 point to the seventy elders (Numbers 11); those favoring 72 note the LXX of Genesis 10 lists 72 nations, suggesting a mission to all peoples. |
| Nature of the instructions (temporary or permanent model) | The instructions were given for a specific, short-term mission ahead of Jesus' visit. The principles of trust and urgency are enduring. | Some see the no-purse command as a literal rule for all Christian workers; others view it as a one-time test of dependence, not a permanent prohibition. Most commentators (Barnes, Calvin) treat it as context-specific. |
| Meaning of 'son of peace' | The phrase is a Hebraism for a person with a peaceful, receptive disposition toward the gospel. | Some (Gill) understand it as referring to an elect person predestined to receive peace; others (Barnes, Vincent) see it as describing a person's current character and openness. |
| Dust-wiping as testimony | The act is a prophetic sign that the city has rejected God's offer and bears responsibility. | Whether this implies the messenger should never return to that place is debated; some see it as a final break, while others note Paul later revisited cities where he had been rejected (Acts 14:21). |
| Comparison with Sodom | The verse teaches that judgment is proportionate to the revelation received. Privilege increases accountability. | Some focus on the fate of Sodom as already known (judgment); others emphasize the present generation's greater guilt. All agree on the principle of degrees of punishment (Luke 12:47-48). |
Historical & Cultural Context
Luke sets this passage “after these things” (v.1), i.e., after Jesus' final departure from Galilee and at the start of his journey toward Jerusalem. The number seventy carries deep Old Testament echoes. In Numbers 11:16-25, Moses gathers seventy elders who receive the Spirit to help govern Israel. Later Jewish tradition held that the Sanhedrin (the high court) comprised 70 (or 72) men. Some manuscripts read “seventy-two,” which also recalls the 70 (or 72) nations listed in Genesis 10, suggesting a mission to all peoples. Sending disciples two by two (Mark 6:7) ensured legal witness (Deuteronomy 19:15) and mutual encouragement.
Oriental greetings were elaborate, embraces, prostrations, lengthy formalities, so the ban on saluting anyone (v.4) was a measure for the sheer urgency of the task, as Barnes remarks. The instruction to carry no provisions forced dependence on the hospitality of hearers. Eating what is set before them (v.7-8) echoes Deuteronomy 12:15 and indicates freedom from food scruples; Calvin sees it as permission to accept simple fare without fuss. The Jewish practice of shaking dust from one's feet when leaving Gentile territory (see Mishnah Oholoth) is here turned against Jewish towns that reject the message, equating their unbelief with paganism. The phrase “the kingdom of God has come near” (v.9,11) is the same proclamation Jesus had made at the start of his ministry (Mark 1:15). The disciples were not inventing a new message; they were extending Jesus' own announcement.
Textual Notes
The main textual variant in this passage is the number of disciples in verses 1 and 17. The majority of manuscripts, including Codex Alexandrinus and the Byzantine tradition, read “seventy” (ἑβδομήκοντα). However, some early and important witnesses, such as Papyrus 75, Codex Vaticanus, and Codex Sinaiticus, read “seventy-two” (ἑβδομήκοντα δύο). The Cambridge Bible notes the divergence and suggests the “seventy-two” may reflect the LXX's numbering of the nations in Genesis 10. The variant does not affect the main thrust of the passage; both numbers carry symbolic weight. No other significant textual variants are noted in the supplied sources for these verses.
Reception History
Throughout church history, this passage has been a touchstone for thinking about mission and the role of ordinary believers. The “seventy” have often been seen as a model for all believers sent into the world, distinct from the apostles. The early church saw in them a pattern for local evangelists and catechists. The command “the laborer is worthy of his wages” (v.7) was cited by Paul in 1 Timothy 5:18 and has been used across traditions to argue for the material support of clergy and missionaries. The missionaries of the medieval and modern periods (e.g., the Augustinian and Jesuit orders) drew inspiration from the instruction to travel light and trust in hospitality. In the Reformation, Luther and Calvin emphasized the urgency of the Kingdom and the dependence on God alone for success. The passage continues to be read in missions conferences and ordination services as a reminder that Christian witness is both a humble service and a solemn responsibility.
Preaching This Verse
Three-point outline
- The Urgent Preparation (vv.1-4). Jesus appoints seventy and sends them ahead like lambs among wolves. The instructions strip away all earthly security to focus on the message.
- The Peaceful Approach (vv.5-9). Enter every house with a blessing; heal the sick; announce the Kingdom. Acceptance brings peace, rejection returns the blessing to the messenger.
- The Solemn Account (vv.10-12). For those who refuse, the dust is wiped off as a testimony. Rejection brings a judgment greater than Sodom's, because the light of the Kingdom is brighter.
Five-point outline
- The Appointment. Seventy others, sent before his face (v.1). The number ties to Israel's elders and the world's nations.
- The Appeal. Pray the Lord of the harvest (v.2). The mission begins in prayer, God alone supplies workers.
- The Admonition. Lambs among wolves, no purse, no greeting (vv.3-4). Vulnerability and haste define the journey.
- The Agent's Deference. Accept hospitality, heal, preach peace (vv.5-9). The disciple receives what is offered and blesses the house.
- The Atonement of the Witness. Wipe off dust, declare the Kingdom's nearness even to the unwilling (vv.10-12). Judgment is real, but so is the opportunity.
Illustration hooks
- Harvest panic. A farmer with a field ready to rot for lack of pickers. That urgency drives the prayer for laborers.
- Preparing for a visiting dignitary. You clear the road, spread news, ask the community to get ready. The seventy are that advance team.
- Being turned away at the door. How it feels when an invitation or gift is refused. The dust-wiping is a clean break, not a grudge.
Questions your congregation is asking
- Does this command to “carry no purse” apply to missionaries today? Or was it a temporary instruction?
- How do we know if someone is a “son of peace”? Can we tell before we begin?
- Is it wrong to keep sharing with people who keep rejecting? When do we wipe the dust off?
Leading a Discussion
This passage presents a model of witness that is both urgent and peaceable. Jesus sends ordinary disciples ahead of him, trusting them to represent him. The instructions are severe: no provisions, no delays, no bargaining. Yet the message is gentle: “Peace to this house.” How do urgency and gentleness hold together in our own witness today?
Discussion questions
- Why does Jesus send the disciples “two by two”? What are the advantages of partnership in mission?
- The harvest is plentiful but the laborers are few (v.2). What does this tell us about God's work and our role in it?
- What do the travel restrictions (no purse, bag, sandals) teach about trust and priorities?
- What does “son of peace” mean, and how does it guide our discernment in sharing the gospel?
- Why does Jesus include healing in the mission (v.9)? What does that say about the nature of the Kingdom?
- The dust-wiping (v.11) is a symbolic act. When would it be appropriate for a church to “wipe the dust off” and move on?
- How does the comparison with Sodom (v.12) affect your sense of urgency in sharing the gospel?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Numbers 11:16 | Yahweh said to Moses, “Gather to me seventy men of the elders of Israel, whom you know to be the elders of the people and officers over them; and bring them to the Tent of Meeting, that they may stand there with you. |
| Numbers 11:24 | Moses went out, and told the people Yahweh’s words; and he gathered seventy men of the elders of the people, and set them around the Tent. |
| Numbers 11:26 | But two men remained in the camp. The name of one was Eldad, and the name of the other Medad; and the Spirit rested on them. They were of those who were written, but had not gone out to the Tent; and they prophesied in the camp. |
| Matthew 10:1 | He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. |
| Matthew 10:4 | Simon the Zealot; and Judas Iscariot, who also betrayed him. |
| Mark 6:7 | He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits. |
| Mark 6:13 | They cast out many demons, and anointed many with oil who were sick and healed them. |
| Luke 1:17 | He will go before him in the spirit and power of Elijah, ‘to turn the hearts of the fathers to the children,’ and the disobedient to the wisdom of the just; to prepare a people prepared for the Lord.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights that Jesus appointed the seventy disciples as a deliberate parallel to Moses' seventy elders, showing Christ structured his church on the
Barnes' Notes on the Bible Protestant 1832
Barnes stresses that the seventy disciples held a temporary office with a specific goal: preparing villages for Jesus' coming, unlike the apostles who were being trained for lasting witness. He explains the command against roadside greetings not as rudeness but as a practical way to avoid the lengthy, time-consuming salutations common in the East.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary highlights that the number of disciples sent out—seventy, or seventy-two in some manuscripts—carries symbolic weight, recalling Moses' elders and the Jewish belief about the number of nations in the world. It also notes that Jesus' command to "send forth" uses a word implying urgency and haste.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights that the mission of the Seventy was a temporary, hurried preparation for Jesus' own visits, unlike the Twelve's permanent, worldwide commission. The number seventy alludes to the elders of Israel on whom the Spirit came in the wilderness. After this single tour, the Seventy never appear again.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes the grave responsibility and danger of the mission: the seventy are sent as defenseless lambs among wolves, with no provision but God's care. He also underscores that rejecting their message is no small thing—it is a direct rejection of Christ himself, bringing a judgment worse than Sodom's.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley stresses that only God can qualify and send workers for the harvest, so the disciples must pray for labourers. Their mission is so urgent that even customary greetings waste precious time. The kingdom is announced as near, whether or not the hearers accept it.