Faith and trust

In the Boldness of Lambs: The Faith and Trust of the Seventy

When the Lord sends out seventy disciples into wolves, He is not training soldiers—He is fashioning messengers who lean on Him.

BibleVibe Editorial5 min read
TranslationESV
Luke 10:1-20

Now 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. And 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. Go your ways; behold, I send you forth as lambs in the midst of wolves. Carry no purse, no wallet, no shoes; and salute no man on the way. And into whatsoever house ye shall enter, first say, Peace be to this house. And if a son of peace be there, your peace shall rest upon him: but if not, it shall turn to you again. And 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. And into whatsoever city ye enter, and they receive you, eat such things as are set before you: and heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. But into whatsoever city ye shall enter, and they receive you not, go out into the streets thereof and say, Even 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. I say unto you, it shall be more tolerable in that day for Sodom, than for that city. Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which were done in you, they would have repented long ago, sitting in sackcloth and ashes. But it shall be more tolerable for Tyre and Sidon in the judgment, than for you. And thou, Capernaum, shalt thou be exalted unto heaven? thou shalt be brought down unto Hades. He that heareth you heareth me; and he that rejecteth you rejecteth me; and he that rejecteth me rejecteth him that sent me. And the seventy returned with joy, saying, Lord, even the demons are subject unto us in thy name. And he said unto them, I beheld Satan fallen as lightning from heaven. Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy: and nothing shall in any wise hurt you. Nevertheless in this rejoice not, that the spirits are subject unto you; but rejoice that your names are written in heaven. In that same hour he rejoiced in the Holy Spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto babes: yea, Father; for so it was well-pleasing in thy sight. All things have been delivered unto me of my Father: and no one knoweth who the Son is, save the Father; and who the Father is, save the Son, and he to whomsoever the Son willeth to reveal him. And turning to the disciples, he said privately, Blessed are the eyes which see the things that ye see: for I say unto you, that many prophets and kings desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not. And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life? And he said unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself. And he said unto him, Thou hast answered right: this do, and thou shalt live. But he, desiring to justify himself, said unto Jesus, And who is my neighbor? Jesus made answer and said, A certain man was going down from Jerusalem to Jericho; and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. And by chance a certain priest was going down that way: and when he saw him, he passed by on the other side. And in like manner a Levite also, when he came to the place, and saw him, passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he was moved with compassion, and came to him, and bound up his wounds, pouring on them oil and wine; and he set him on his own beast, and brought him to an inn, and took care of him. And on the morrow he took out two shillings, and gave them to the host, and said, Take care of him; and whatsoever thou spendest more, I, when I come back again, will repay thee. Which of these three, thinkest thou, proved neighbor unto him that fell among the robbers? And he said, He that showed mercy on him. And Jesus said unto him, Go, and do thou likewise. Now as they went on their way, he entered into a certain village: and a certain woman named Martha received him into her house. And she had a sister called Mary, who also sat at the Lord's feet, and heard his word. But Martha was cumbered about much serving; and she came up to him, and said, Lord, dost thou not care that my sister did leave me to serve alone? bid her therefore that she help me. But the Lord answered and said unto her, Martha, Mar

Luke 10:1–20 records Jesus' commissioning of the Seventy (or Seventy-two in the Alexandrian tradition), a smaller mirror of the Twelve, sent ahead of His face into every place He was about to enter. Luke alone preserves this episode, emphasizing prayer-filled mission, vulnerable dependence, and the surprising joy of delegated authority over demons and disease.

Narration

Historical and Textual Context

Luke's narrative places this commissioning shortly after the Galilean ministry cycle that ended at a Samaritan village (Luke 9:51–56), and just before Jesus' intentional journey toward Jerusalem. The Seventy are appointed 'after these things' (Μετὰ δὲ ταῦτα), a Lukan connective that signals a new stage in the Missio Dei: the kingdom is now being pushed ahead of the King's physical arrival. Their mission field consists of the Galilean towns and villages bordering the lake—Chorazin, Bethsaida, and Capernaum (cf. Matt 11:21–24)—whose very names resurface in the rebukes that follow. Theologically, the sending of seventy disciples echoes two Old Testament streams. First, it recalls the seventy elders of Israel who received a portion of Moses' spirit (Numbers 11:16–17, 24–26), a precedent Luke himself leans on when he records Eldad and Medad prophesying in the camp. The Lukan community hears in this story an authorized delegation, empowered not by formal ordination but by the distributing 'Spirit on authorized men' (cf. also Mark 6:7, where Jesus 'began to send them two by two'). Second, the number seventy (or seventy-two) resonates with the table of nations in Genesis 10, suggesting the mission extends outward toward the nations, anticipating the Great Commission of Luke 24 and Acts 1. Within Second Temple Judaism, the figure of the itinerant ḥerem-era prophet, traveling light and shaking dust from unclean feet, would have been culturally legible. Josephus describes zealot-style preachers and the Baptist's desert disciples in similar registers (Antiquities 18.5.2; cf. Jewish War 2.8.1), and the Mishnah tractate Berakhot later codifies rules about greeting no one on the way (Berakhot 6a–b), suggesting the synagogue-era halakhic instinct behind the prohibition. Jesus' instructions, however, invert the Zealot's sword for a lamb's vulnerability—the lamb is not naive about the wolf, but is sent precisely because the Shepherd will accompany them.

On the Ground

Set in the Gospels era around the Sea of Galilee, Bethlehem, and Nazareth, where Jesus taught about faith and sent out the seventy disciples.

What the Text Means

Luke 10:1–20 builds a four-chambered theology of faith-as-trust under delegated authority. First, faith begins in prayer (v. 2). Before the disciples are sent, they are taught to pray for the senders: 'Pray the Lord of the harvest that he would thrust forth workers.' Faith here is not self-generated bravery; it is the recognition that the mission belongs to a Lord and that the worker's hands are simply the ones He fits the glove to. The verb ἐκβάλῃ ('thrust forth, drive out') is sharp—God must compel the unwilling, just as He compelled Philip (Acts 16:7) and Jonah (Jonah 1:4). Second, faith thrives in vulnerability (vv. 3–4). 'Lambs among wolves' is not romantic metaphor; it is a comparison that presumes danger (cf. John 10:12, where the hireling flees the wolf). The absent purse is a theology of provision: if the Lord of the harvest owns the field, His messengers need not carry an inheritance through it. Third, faith rests upon the 'son of peace' (v. 6). The Hebrew shalom liturgy is retooled for mission: 'Peace to this house.' Whether it rests depends on the listener, but the missional greeting itself is an act of faith—trusting that the right soil is somewhere inside. Fourth, faith rejoices in delegated authority (vv. 17–20). The Seventy return with joy that demons submit to them 'in your name.' Jesus immediately reframes their joy, lifting it from the triumphant ('We cast them out') to the eschatological ('Your names are enrolled in heaven'). Faith has not been validated by the success of a mission but by the confirmation of an identity: 'You belong.' Satan is already a fallen comet; the visible victories are echoes of a finished verdict. The chapter therefore maps a faith that does not clutch its own resources, reorders its joys from outcomes to ontology, and entrusts its safety to a Lord who goes ahead of His own face (πρὸ προσώπου). This is the same shape of faith commended in the Temple, when Hannah 'trusts' (Hebrew: בטח, bāṭaḥ) the Lord against all empirical evidence (1 Samuel 1), or when David refuses Saul's armor to face Goliath (1 Samuel 17). The Seventy are not exceptional heroes of faith; they are ordinary disciples walking into extraordinary obedience.

How We Live This Today

The seventy-two instructions can be matched to everyday Christian life. (1) Pray before you go. Many of us already know the field; what we have not done is ask the Lord of the harvest to furnish or remove the laborers. The first work of a Christian is the prayer of v. 2, asking God to do the dispatching. (2) Travel light. Possessions are not the problem; hoarding is. A Christian practicing faith-as-trust asks, 'What in my wardrobe, my savings, my schedule is acting as a private purse that prevents dependence on my Father?' Some saints give up redundancy; others give up the illusion of self-sufficiency. Both enact the same command. (3) Receive and stay. In a culture that swipes past households every quarter hour, Jesus says stay. Eat what is set. Healing is the long, unglamorous work of being present in one place long enough for shalom to take root. Faithful presence in a single pew often outweighs transient friendliness in a hundred halls. (4) Speak the kingdom even when you shake off dust. If the conversation ends, do not rage—but also do not pretend the gospel was offered only as a polite option. The kingdom came near before anyone believed it. The nearness itself is a fact your tongue is asked to declare. (5) Reframe your joys. When the only metric becomes outcome (clients won, meetings closed, problems fixed), the disciple is impoverished. When the metric becomes 'my name is written in heaven,' the small obedience of an obscure Tuesday is anchored to an eternal weight of glory. Faith does not eliminate the joy of seeing demons flee; it sets that joy inside a larger joy.

Reflection

What does it look like to live as a seventy-fold sent person in a fourteen-person office or a four-bunk bedroom? Most of our days will never be punctuated by visible spiritual authority. They will be punctuated by email threads, by toddlers who will not sleep, by hospital corridors, by spreadsheets whose units we do not understand. The text we have opened does not exempt us from those minutes. It tells us that the Lord of the harvest walks ahead of His own face, and that He is still dispatching us in pairs. There is a peculiar comfort in belonging to a number as ordinary as 'two' and as spacious as 'seventy.' You are not the Twelve in that number; you are part of a delegation whose commissioning did not hang on a single famous face. What might you pray this week? That He would thrust forth laborers? That He would empty your purse? That He would give you a 'son of peace' to rest upon? That He would enrol your name once again, and re-twist your joy from the trophies that expire into the verdict that does not? In Luke 10, the disciples returned with joy about visible power. Jesus bent that joy into something more confidential and more durable: 'Do not rejoice that the spirits submit to you; rejoice that your names are written in heaven.' Perhaps the deepest faith-and-trust practice this week is not to learn how to cast something out, but to learn how to be written-down. To be seated, registered, signed-in to the Lamb's book of life before any of His errands. The harvest is plenteous. The Lamb is ahead of you. Shake nothing off except the dust that does not belong to your journey.

FAQ

Why seventy (or seventy-two)?

Seventy is a symbolically whole number in the Hebrew Bible—representing both the full elder council of Israel (Numbers 11) and the table of the nations (Genesis 10). Luke's choice signals a mission expanding outward toward the Gentiles, anticipating Acts 1–2.

Did Jesus really forbid them a purse and sandals?

The command is a theological posture rather than a permanent rule—dependence on the host. Two-by-two pairing, sandals on (to shake off the dust), and presumed local hospitality all imply baseline provision. Paul cited this principle of laborer-deserving-wages (1 Tim 5:18) without ever claiming the Seventy literally never bought bread.

Was 'greet no one on the way' a Jewish custom?

Yes. Rabbinic halakhah (m. Berakhot 6a–b) records that those engaged in spiritually weighty errands—a wedding escort, a funeral procession—were freed from the normal obligation to greet everyone. Jesus intensifies this for mission: the gospel-walk forbids small talk until the house of peace is found.

What does 'your names are enrolled in heaven' mean?

It evokes the heavenly register motif (cf. Isaiah 4:3, Revelation 21:27, 'the book of life'). One's identity is confirmed by divine verdict, not by visible success. Faith-as-trust rests on being written-down before any of the sent errands were accomplished.

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