Luke 10:1-24 - The Seventy and the Joy of Mission

He has already set His face toward Jerusalem. Messengers have already gone before that face and met a village that would not receive Him. Christ does not wait for safer roads. He appoints seventy others also and sends them two by two before His face into every city and place where He Himself is about to go. The mission enlarges because He is coming, not because the messengers have become the point.

The danger arrives almost as quickly as the appointment. A servant can begin to love the harvest more than the Lord of the harvest, the first word of peace more as a technique than as a blessing, and even victory over the enemy more than the mercy that wrote a name in heaven. Luke 10 will give real authority, real healing, and real joy. Then it will take that joy and set it where pride cannot live. The Coptic Church hears the unit in two accents rather than one complete lection: Luke 10:1-20 as a Liturgy Gospel, including the first Sunday of Abib or Apostle’s Feast, and Luke 10:21-24 at Matins on Saturday of the sixth week of the Holy Fifty. Apostolic sending is gathered into Paschal thanksgiving. The Son rejoices in the Spirit and makes the Father known.

The Seventy Sent Before His Face (Luke 10:1-3)

¹ After these things the Lord appointed seventy others also, and sent them two by two before His face into every city and place where He Himself was about to go. ² Then He said to them, “The harvest truly is great, but the laborers are few; therefore pray the Lord of the harvest to send out laborers into His harvest. ³ Go your way; behold, I send you out as lambs among wolves.

“After these things” keeps this sending on the Jerusalem road begun in Luke 9:51-62. The Lord who steadfastly set His face now sends a larger company before that same face. They travel two by two, so the work is shared and witnessed. They enter cities and ordinary places, because the kingdom comes where people actually live. The approved text reads “seventy.” Other Greek witnesses print seventy-two; the manuscript reason for the difference requires verification and need not be settled here. What the verse itself makes plain is that the Twelve are not enough for the field, and that these others remain forerunners. They prepare a place for Christ. They do not found a ministry that can stand if He never arrives.

The number also has a biblical memory. In the time of Moses the Lord gathered seventy elders around the prophet; later readers, including St. Cyril of Alexandria and Eusebius of Caesarea, heard Christ’s seventy as that pattern enlarged rather than replaced. The Twelve remain foundational. The harvest is simply larger than the first circle. Christ raises more laborers because He Himself is about to come.

Before He says much about provision or authority, He commands prayer. “The harvest truly is great, but the laborers are few.” Shortage is not first a managerial crisis. It is a reason to beseech the Lord whose field it already is. The harvest is “His harvest.” The laborers are asked for, not manufactured. A servant who begins by possessing the work will later resent the people, envy other workers, and panic when fruit is slow. A servant who prays first can still plan, still labor, still sweat. He has already confessed that the field does not belong to him.

Then comes the vulnerability: “I send you out as lambs among wolves.” Christ names the danger and still sends them. He does not arm them with the wolf’s teeth. They bear the meekness of the Lamb who is sending them. The command to go as lambs among wolves is not a warrant to shame prudent boundaries, keep a victim in danger, or treat preventable harm as holiness. Meekness is obedience under the Shepherd. It is not a demand that the flock romanticize exposure.

Language insight: harvest and sending

Luke keeps the mission inside God’s ownership. The harvest is θερισμός (therismos), the laborers are ἐργάται (ergatai), and the field is “His harvest.” The prayer asks the Lord to send out laborers: ἐκβάλῃ (ekbalē). The verb can carry the force of being thrust out, not merely invited into a casual religious activity. Mission begins as obedience. God moves His servants into a harvest that already belongs to Him. The stronger verb should not be used to justify coercive leadership or to erase discernment. It should keep the servant from appointing himself.

Peace, Simplicity, and the Kingdom Near (Luke 10:4-9)

⁴ Carry neither money bag, knapsack, nor sandals; and greet no one along the road. ⁵ But whatever house you enter, first say, ‘Peace to this house.’ ⁶ And if a son of peace is there, your peace will rest on it; if not, it will return to you. ⁷ And remain in the same house, eating and drinking such things as they give, for the laborer is worthy of his wages. Do not go from house to house. ⁸ Whatever city you enter, and they receive you, eat such things as are set before you. ⁹ And heal the sick there, and say to them, ‘The kingdom of God has come near to you.’

The seventy travel light. Money bag, knapsack, and sandals are named because they are the ordinary tools of control. Christ is forming servants who can move when He sends them, unburdened by covetousness, delay, and the need to secure every provision in advance. “Greet no one along the road” forbids mission-distracting loitering. Courtesy is not the enemy. The message waiting in the next house is.

When they enter a house, their first word is peace. This is a blessing of reconciliation, spoken before argument or proof. If a son of peace is there, the peace rests. If not, it returns. The servant offers what he has received. He does not force a household to become what it will not be, and he does not take rejection as permission to harden. Peace that can return to the speaker is still real peace. It simply refuses to become coercion.

They remain in one house and eat what is given. The same paragraph that honors the laborer also forbids restless comparison. Do not go from house to house hunting a better table, a more impressive host, or a room that will make the messenger look important. These travel commands free the servant from covetousness, delay, and restless comparison; they do not despise ordinary planning, courtesy, legitimate support, or the dignity of a household. The laborer is worthy of his wages cannot be used to pressure a vulnerable household or treat hospitality as a right to be extracted. Contentment protects both host and messenger.

Word and mercy then arrive together. They heal the sick there and say, “The kingdom of God has come near to you.” The kingdom is announced where bodies are tended. A proclamation that will not stop for the sick has already begun to serve the messenger.

Language insight: peace and nearness

The word for peace is εἰρήνη (eirēnē). In Luke 10 it is spoken first. A “son of peace” is a person disposed to receive the blessing being offered. The kingdom has drawn near: ἤγγικεν (ēngiken). The verb points to nearness that has arrived at the hearer. The message is not that God’s reign will matter someday if the city later becomes religious. In Christ’s mission the King is drawing near now, in peace, healing, repentance, and His own coming.

Rejection, Woe, and Apostolic Hearing (Luke 10:10-16)

¹⁰ But whatever city you enter, and they do not receive you, go out into its streets and say, ¹¹ ‘The very dust of your city which clings to us we wipe off against you. Nevertheless know this, that the kingdom of God has come near you.’ ¹² But I say to you that it will be more tolerable in that Day for Sodom than for that city.

¹³ “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. ¹⁴ But it will be more tolerable for Tyre and Sidon at the judgment than for you. ¹⁵ And you, Capernaum, who are exalted to heaven, will be brought down to Hades. ¹⁶ He who hears you hears Me, he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me.”

The same nearness is announced to the city that refuses them. “Nevertheless know this, that the kingdom of God has come near you.” Reception changes the hearer’s relation to the kingdom. It does not decide whether Christ has drawn near. The wiping of dust is a public witness, spoken in the streets. The servants do not punish the city. They leave a solemn sign that the decision has weight because the rejected word belongs to Christ.

Jesus then names towns that saw mighty works and still would not repent. Privilege increases responsibility. Chorazin, Bethsaida, and Capernaum are warned because God came near and they would not turn. Capernaum stood on the northwestern shore of the Sea of Galilee and became a major center of Jesus’ ministry.¹ Nearness to His works did not confer immunity. It increased accountability. Tyre, Sidon, and even Sodom become a comparative measure: more light refused is a graver wound than darkness never so visited.

The woes give no warrant for ethnic contempt, anti-Jewish polemic, or pleasure in another city’s condemnation. The warning lands first on those already near Scripture, sacrament, preaching, and mighty works. A parish that has heard the Gospel for years, received the Mysteries, and still refused repentance stands closer to this text than a distant city we can scold from safety.

Then Christ binds Himself to the word He sends: “He who hears you hears Me, he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me.” The servant is not the Savior. The faithful apostolic Gospel is not a private opinion. Hearing here is reception. Rejection is the setting aside of Christ’s own witness. He who hears you hears Me binds Christ to the faithful apostolic Gospel He sends; it does not make every clerical preference infallible, silence a report of abuse, or treat rejection of manipulation as rejection of God. The verse judges the messenger as surely as it dignifies the message.

Language insight: hearing and rejecting

The contrast is between the one hearing (ἀκούων, akouōn) and the one rejecting or setting aside (ἀθετῶν, athetōn). The issue is what a person does with Christ’s word. Luke also repeats ἤγγικεν in the rejecting city. The kingdom’s nearness remains true even when it is refused. That repetition keeps warning from collapsing into missionary resentment.

Joy, Satan Fallen, and Names in Heaven (Luke 10:17-20)

¹⁷ Then the seventy returned with joy, saying, “Lord, even the demons are subject to us in Your name.”

¹⁸ And He said to them, “I saw Satan fall like lightning from heaven. ¹⁹ Behold, I give you the authority to trample on serpents and scorpions, and over all the power of the enemy, and nothing shall by any means hurt you. ²⁰ Nevertheless do not rejoice in this, that the spirits are subject to you, but rather rejoice because your names are written in heaven.”

They come back glad, and their gladness has a true cause. Even the demons are subject to them in His name. Jesus does not deny the victory. He interprets it. “I saw Satan fall like lightning from heaven.” The kingdom is breaking the enemy’s claim. The authority is given: over serpents and scorpions, over all the power of the enemy. The power belongs to Christ. The name in which the spirits submit is His name.

Then He relocates their joy. “Nevertheless do not rejoice in this, that the spirits are subject to you, but rather rejoice because your names are written in heaven.” Visible fruit, dramatic deliverance, persuasive speech, and successful service can become a subtler idol than failure ever was. A servant can survive a hard year and still be ruined by a fruitful one if the fruit becomes the proof that he is somebody. Christ gives gifts, then saves His servants from loving the gift more than the Giver.

The imagery of serpents and scorpions concerns Christ’s authority over the enemy; it is not a license for sensationalism, amateur exorcistic practice, or a promise of automatic physical invulnerability. The same Lord has just sent them as lambs among wolves. “Nothing shall by any means hurt you” cannot honestly be taught as exemption from all suffering. The precise scope of that promise requires verification beyond the present evidence. What the passage itself makes safe to preach is Christ’s victory over the enemy and the deeper joy of heavenly belonging.

Rejoice because your names are written in heaven is a call to grateful belonging; this saying is not being used here to settle later disputes about assurance, predestination, or the impossibility of apostasy. It heals two opposite wounds at once. It humbles the servant who is drunk on results. It consoles the servant who obeyed, spoke peace, remained in one house, and came home with no story dramatic enough to tell.

Language insight: subject and written

The demons are subject (ὑποτάσσεται, hypotassetai) in Christ’s name. The disciples’ names have been written (ἐγγέγραπται, engegraptai) in heaven. Luke sets delegated effect beside received identity. Subjection of hostile spirits is real. It is still not a stable basis for the servant’s self-understanding. Heavenly enrollment redirects joy from what happens through us to what God has graciously given us.

Jesus Rejoices in the Spirit and Reveals the Father (Luke 10:21-24)

²¹ In that hour Jesus rejoiced in the Spirit and said, “I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and revealed them to babes. Even so, Father, for so it seemed good in Your sight. ²² All things have been delivered to Me by My Father, and no one knows who the Son is except the Father, and who the Father is except the Son, and the one to whom the Son wills to reveal Him. ”

²³ Then He turned to His disciples and said privately, “Blessed are the eyes which see the things you see; ²⁴ for I tell you that many prophets and kings have desired to see what you see, and have not seen it, and to hear what you hear, and have not heard it. ”

“In that hour” joins the return of the seventy to the joy of the Son. Jesus rejoices in the Spirit and thanks the Father. Mission opens into communion. The mystery is being given to babes: humble receivers, people small enough to be taught. Babes names humble receptivity, not contempt for study, careful theology, or intellectual disability. The proud cannot be given what they already think they possess. The Father hides these things from the self-sufficient wise, and Jesus gives thanks for that good pleasure. The thanksgiving is not delight in ignorance. It is joy that revelation remains gift, and that the gift finds the lowly.

Then comes one of the highest Christological sayings in Luke. “All things have been delivered to Me by My Father.” No one knows who the Son is except the Father, and no one knows who the Father is except the Son and the one to whom the Son wills to reveal Him. The mission of the seventy is therefore revelation before it is activity. Christ reveals the Father. The Father is known through the Son. The Spirit fills the Lord’s joy as salvation begins to spread. St. Athanasius later used this verse to guard the Son’s glory: the Son who uniquely knows the Father is the Father’s Image and exact seal, not a creature promoted from outside God.²

Finally Jesus turns to the disciples privately. “Blessed are the eyes which see the things you see.” Prophets and kings desired this day. They longed for the Messiah. The disciples see the Word made flesh, hear His voice, and watch the kingdom draw near in peace, healing, judgment, and joy. The blessing is not flattery. It is a call to receive what has been placed before their eyes before familiarity makes them dull.

Language insight: revealed to babes

The verbs hidden and revealed (ἀπέκρυψας / ἀπεκάλυψας, apekrypsas / apekalypsas) belong to unveiling. Babes are νηπίοις (nēpiois): the dependent, the teachable. “All things have been delivered to Me” (πάντα μοι παρεδόθη, panta moi paredothē) must be heard with the whole saying. One tense or lexicon entry cannot carry the doctrine by itself. The Father-Son mutual knowledge, and the Son’s will to reveal the Father, give the line its weight.

Promise in Israel	The sign or event here	Fulfillment in Christ
Seventy elders gathered around Moses	The Lord appoints seventy others and sends them before His face	The Gospel widens beyond one apostolic circle because Christ Himself is coming
The blessing of peace upon a house	“Peace to this house,” given before argument	Christ speaks reconciliation, and His peace either rests or returns
The downfall of the proud enemy	Satan falls like lightning; spirits are subject in His name	The kingdom of the incarnate Son overthrows the enemy
Prophets and kings desired to see	The disciples see and hear what those saints longed for	The Word made flesh reveals the Father to humble receivers

Light from the Gospel 🕯️

Christ is Lord of the harvest. He appoints, sends, and goes. The servant walks ahead of a Face that will arrive. Peace is spoken, the sick are healed, dust is wiped, Satan falls, and still the deepest gift is not what the messenger can do. It is that the messenger is known.

This is why the passage ends in the Spirit’s joy and the Son’s thanksgiving. Mission that never becomes revelation will become performance. The Church is sent into houses and cities so that the Father may be made known through the Son, and so that those who receive Him may learn to rejoice that their names are written in heaven.

The Church’s Voice in Worship ⛪

The Coptic lectionary gives split evidence for this passage rather than one exact full-session reading.

Luke 10:1-20 appears often as a Liturgy Gospel, including the first Sunday of Abib or Apostle’s Feast. Whether those words name alternate labels, coincident cycles, or a normalized crosswalk still requires verification. No individual apostle or Synaxarium commemoration was verified for this range, so none is added here. The Church hears Christ appoint and send, command prayer for laborers, give peace and healing, warn the unrepentant city, and purify the servants’ joy. Apostolic feast light falls on the whole pattern: the apostles’ Lord still sends lambs, and He still will not let power become their song.

Luke 10:21-24 appears at Matins for Saturday of the sixth week of the Holy Fifty. This describes the passage, service, and liturgical day; it is not an official commentary on the selection, nor a comparison of every printed Katameros edition. In the Paschal season the Church hears the Son rejoice in the Spirit, thank the Father, reveal the Father, and bless the eyes that see the long-desired fulfillment. Mission is gathered into resurrection joy. The servants are not left with technique. They are brought into the Son’s own thanksgiving.

The checked evidence also lists other annual sub-range rows, but the saints or feasts attached to those fixed dates were not supplied and must not be inferred from the dates alone. What can be taught with a clear conscience is the split reception itself: sending and revelation, Apostle’s Feast labor and Holy Fifty joy.

Gems from the Fathers 💎

St. Cyril of Alexandria sees the seventy as the widening of the Gospel trumpet. The Twelve are not replaced. The harvest is simply too great. Cyril says the whole earth needed many teachers, so Christ appointed the seventy as assistants of the apostles and sent them before His face.³

Cyril also links the seventy to Old Testament patterns. He notes the seventy elders chosen in Moses’ time and the twelve wells and seventy palm trees at Elim. His point is that the mission of Christ fulfills and surpasses the old figures: the apostolic wells give the knowledge of God, and the seventy palms are fruitful servants planted near living water.⁴

On “lambs among wolves,” Cyril gives the verse to the Shepherd rather than to an abusive demand for exposure. The danger is real, but Christ remains with His lambs. Cyril imagines Christ saying, “I will be with you and aid you, and deliver you from all evil. I will tame the savage beasts; I will change wolves into sheep.” He points especially to St. Paul, once a persecuting wolf and later a gentle preacher of Christ.⁵

On traveling without purse or bag, Cyril says Christ is freeing the apostles from covetousness and worldly anxiety so they can give themselves wholly to the Gospel. The servant must be light enough to obey. The same sermon refuses to read “greet no one along the road” as rudeness. Christ forbids delays that waste the time appointed for preaching. The point is urgent diligence, not harsh manners.^{6 7}

St. John Chrysostom illumines the first word, “Peace to this house.” Commenting on Paul’s greeting of grace and peace, he says Christ commanded the apostles to use peace as their first word because this address “bringeth countless blessings.” The peace of the Gospel is the fruit of Christ ending the long war and reconciling us by grace.⁸

On Luke 10:16, Cyril says Christ clothes the apostles with high honor because their faithful word carries His own authority. To hear the apostles is to hear Christ. This does not exalt personalities. It protects the apostolic and evangelic witness as the word by which Christ is truly preached.⁹

On the return of the seventy, Cyril says the Lord gave miracles so the Gospel would be believed, not so the messengers would be admired. Their better joy should have been those won by the message. Christ then raises them higher: rejoice that your names are written in heaven.¹⁰

St. Athanasius uses Luke 10:22 to defend the glory of the Son. Since the Son alone knows the Father and the Father alone knows the Son, the Son is not a creature outside God. Athanasius says the Son is the Father’s Image and exact seal, and that all that belongs to the Father is in Him.²

St. John Chrysostom explains Luke 10:24 without denying the faith of the prophets. The prophets knew Christ would come and desired His day, but the disciples saw and heard what the prophets did not: the Son living among men in the flesh, teaching openly and familiarly.¹¹

Eusebius of Caesarea, writing to show the Gospel’s continuity with Israel’s Scriptures, compares Christ’s sending of the seventy with the Mosaic pattern of seventy around the prophet. The comparison is typological and historical. It does not replace the Twelve or settle the later textual question of seventy and seventy-two.¹²

Spiritual Fruit 🍇

Pray before you possess the work. The harvest can look like a problem you must solve with better planning, more recruitment, and a tighter grip. Christ first puts the shortage into prayer: ask the Lord of the harvest to send laborers into His harvest. Before the next ministry meeting, name the people and places before God. Ask Him for workers. Ask Him to keep your hands off ownership. Then do the labor that belongs to today.

Watch the heart that needs to be seen. “Before His face” exposes the servant who uses a house, a class, a pulpit, or a family role to remain at the center. Speak peace first, and mean it as blessing rather than as a way to manage the room. Remain in the house you were given. Eat what is set before you. When comparison starts hunting a more impressive assignment, confess it. Hidden faithfulness is already missionary if Christ is the One who will arrive.

Take rejection seriously without retaliating. Dust may be wiped; a city may be left; a warning may be spoken. The kingdom has still come near. If you live near Scripture, the Liturgy, and long familiarity with holy things, let Chorazin and Capernaum search you before they become a verdict on someone else. Privilege is a mercy that asks for repentance.

Relocate your joy. If the work is fruitful, thank Christ and refuse to build a self out of the fruit. If the work is quiet and unseen, thank Christ that your name can be written where applause never reaches. Do not chase stories of demons, serpents, and power. Ask for a clean joy: that you belong to heaven by mercy, and that anyone who hears the apostolic Gospel may hear Christ.

Become small enough to be shown the Father. Learning is not the enemy. Self-sufficiency is. When you notice that you are too competent to be taught, too busy to pray, or too right to repent, ask the Son to reveal the Father again. The mystery is given to babes.

Stand for a moment in the doorway of that first house. The road behind you is light of extra baggage. The word in your mouth is peace. Somewhere ahead, Christ Himself is coming. If the house receives you, heal what you can and say that the kingdom has drawn near. If it will not, let the peace return to you and leave the dust in the street. Then come back to Him with whatever joy you have, even the dangerous kind that loves results, and hear Him place your name where lightning once fell and cannot define you.

Teaching Notes

The Seventy Sent Before His Face (Luke 10:1-3)

• Ask: What does it mean that the seventy go before His face?
• Ask: Why does Jesus send servants as lambs rather than wolves?
• Emphasize: They prepare places for Christ, not for themselves, and the harvest belongs to the Lord before it belongs to any servant.
• Watch for: Treating ministry as personal branding, performance, domination, or reckless exposure to danger. Do not use “lambs among wolves” to shame boundaries or keep anyone in harm.
• Connect: Cyril says Christ the Shepherd can change wolves into lambs, so meekness is not weakness when Christ sends and guards the servant.
• Show: Mission begins in prayer because the harvest belongs to God.

Peace, Simplicity, and the Kingdom Near (Luke 10:4-9)

• Ask: Why is peace the first word?
• Emphasize: Gospel peace is a blessing of reconciliation with God.
• Watch for: Reducing peace to politeness, using hospitality as status-seeking, despising ordinary planning, or treating “the laborer is worthy of his wages” as a license to pressure a household.
• Connect: The servant remains in one house and receives what is given.
• Show: Peace, humility, and contentment protect the mission.

Rejection, Woe, and Apostolic Hearing (Luke 10:10-16)

• Ask: Why is rejecting the message so serious?
• Emphasize: The Gospel is Christ’s word, not merely the servant’s opinion.
• Watch for: Using the woes to fuel contempt, ethnic blame, or spiritual arrogance. Using Luke 10:16 to make every preference infallible or to silence reports of abuse.
• Connect: The same kingdom comes near even to the city that rejects it.
• Show: Warning is an act of truth, not a license for retaliation.

Joy, Satan Fallen, and Names in Heaven (Luke 10:17-20)

• Ask: Why does Jesus redirect their joy after such an obvious victory?
• Emphasize: Power over the enemy is real, but heavenly belonging is deeper.
• Watch for: Sensationalism around spiritual power, amateur exorcistic practice, promises of physical invulnerability, or using verse 20 to settle later disputes about assurance.
• Connect: Cyril says miracles authenticate the word and should lead to Christ’s glory.
• Show: The safest joy is gratitude that our names are written in heaven.

Jesus Rejoices in the Spirit and Reveals the Father (Luke 10:21-24)

• Ask: Who receives the revelation of the Father through the Son?
• Emphasize: The mystery is given to humble, teachable hearts.
• Watch for: Praising ignorance or despising learning. The issue is pride, not study. Do not portray the Father as arbitrarily delighting in ignorance.
• Connect: Athanasius and Cyril both guard the glory of the Son in Luke 10:22. The Coptic Matins reading in the Holy Fifty hears this as Paschal thanksgiving.
• Show: The mission of the Church is ultimately revelation: the Son makes the Father known.

Sources

Scripture is from NKJV.

1. St. Cyril of Alexandria, Commentary on Luke, Sermons 60-65, Sermons 57-65, for the sending of the seventy, lambs among wolves, simplicity and peace, apostolic hearing, Satan’s fall, names written in heaven, and Christ rejoicing in the Spirit.

2. St. Cyril of Alexandria, Commentary on Luke, Sermons 66-67, Sermons 66-80, for Luke 10:22-24 on the Son revealing the Father and the blessed eyes that see Christ in the flesh.

3. St. Athanasius of Alexandria, On Luke 10:22, for the Son’s unique knowledge of the Father and the Son as the Father’s Image and exact seal.

4. St. John Chrysostom, Homilies on Romans, Homily 1, for Christ’s command to greet houses with peace and the theological weight of grace and peace.

5. St. John Chrysostom, Homilies on John, Homily 8, for Luke 10:24 and the prophets’ longing to see Christ’s coming in the flesh.

6. Eusebius of Caesarea, Proof of the Gospel, Book 3, Chapter 2, for the typological comparison between Moses’ seventy and Christ’s seventy disciples.

7. Coptic lectionary evidence for Luke 10:1-20 and Luke 10:21-24 as split sub-ranges in Liturgy, Matins, and annual readings, including the first Sunday of Abib or Apostle’s Feast and Saturday of the sixth week of the Holy Fifty. No exact full-session Luke 10:1-24 row was verified.

8. SBLGNT Luke text and BibleHub interlinear pages for Luke 10:2, Luke 10:5, Luke 10:6, Luke 10:9, Luke 10:16, Luke 10:20, Luke 10:21, and Luke 10:22, for checked Greek surface forms in Luke 10:1-24.

9. Encyclopaedia Britannica, “Capernaum”, for Capernaum’s location on the northwestern shore of the Sea of Galilee and its place as a center of Jesus’ ministry.

Footnotes

1. Encyclopaedia Britannica, “Capernaum,” https://www.britannica.com/place/Capernaum ↩

2. Athanasius of Alexandria, On Luke 10:22, section 5, https://www.ccel.org/ccel/schaff/npnf204.xi.ii.i.html#xi.ii.i-p3 ↩ ↩²

3. Cyril of Alexandria, Commentary on Luke, Sermon LX on Luke 10:1-3, https://www.tertullian.org/fathers/cyril_on_luke_06_sermons_57_65.htm ↩

4. Cyril of Alexandria, Commentary on Luke, Sermon LX, on the seventy elders, the twelve wells, and the seventy palms, https://www.tertullian.org/fathers/cyril_on_luke_06_sermons_57_65.htm ↩

5. Cyril of Alexandria, Commentary on Luke, Sermon LXI on Luke 10:3, https://www.tertullian.org/fathers/cyril_on_luke_06_sermons_57_65.htm ↩

6. Cyril of Alexandria, Commentary on Luke, Sermon LXII on Luke 10:4-7, https://www.tertullian.org/fathers/cyril_on_luke_06_sermons_57_65.htm ↩

7. Cyril of Alexandria, Commentary on Luke, Sermon LXII, on not delaying the apostolic message by unnecessary greetings, https://www.tertullian.org/fathers/cyril_on_luke_06_sermons_57_65.htm ↩

8. John Chrysostom, Homilies on Romans, Homily I, on Luke 10:5 and the apostolic greeting of peace, https://www.ccel.org/ccel/schaff/npnf111.vii.ii.html ↩

9. Cyril of Alexandria, Commentary on Luke, Sermon LXIII on Luke 10:16, https://www.tertullian.org/fathers/cyril_on_luke_06_sermons_57_65.htm ↩

10. Cyril of Alexandria, Commentary on Luke, Sermon LXIV on Luke 10:17-20, https://www.tertullian.org/fathers/cyril_on_luke_06_sermons_57_65.htm ↩

11. John Chrysostom, Homilies on John, Homily VIII on John 1:10, citing Luke 10:24, https://www.ccel.org/ccel/schaff/npnf114.iv.x.html ↩

12. Eusebius of Caesarea, Proof of the Gospel, Book 3, Chapter 2, https://www.tertullian.org/fathers/eusebius_de_05_book3.htm ↩