Sharing In Jesus’ Living, Relating, and Communing (preaching resource for 7/13 and 7/20/25, 5th & 6th Sundays after Pentecost)

This post exegetes Luke chapter 10, providing context for the Gospel reading on 7/13 and 7/20/25. the fifth and sixth Sundays after Pentecost. Insights are drawn from from Warren Wiersbe ("Bible Expository Commentary") and I. Howard Marshall ("New Bible Commentary").

"He Sent Them Out Two-By-Two" by Tissot (public domain via Wikimedia Commons)

Introduction

Luke chapter 10 has three scenes that explore our calling to share actively in who Jesus is and what he does—his living, relating and communing. We’ll see how this sharing was expressed in the lives of Jesus’ first followers and take note of how it may be expressed in and through our lives today.

Sharing in Jesus living 

Luke 10:1–24

1 After this the Lord appointed seventy-two others and sent them two by two ahead of him to every town and place where he was about to go. 2 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 field. 3 Go! I am sending you out like lambs among wolves. 4 Do not take a purse or bag or sandals; and do not greet anyone on the road. 5 "When you enter a house, first say, 'Peace to this house.' 6 If a man of peace is there, your peace will rest on him; if not, it will return to you. 7 Stay in that house, eating and drinking whatever they give you, for the worker deserves his wages. Do not move around from house to house. 8 "When you enter a town and are welcomed, eat what is set before you. 9 Heal the sick who are there and tell them, 'The kingdom of God is near you.' 10 But when you enter a town and are not welcomed, go into its streets and say, 11 'Even the dust of your town that sticks to our feet we wipe off against you. Yet be sure of this: The kingdom of God is near.' 12 I tell you, it will be more bearable on that day for Sodom than for that town. 13 "Woe to you, Korazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. 14 But it will be more bearable for Tyre and Sidon at the judgment than for you. 15 And you, Capernaum, will you be lifted up to the skies? No, you will go down to the depths. 16 "He who listens to you listens to me; he who rejects you rejects me; but he who rejects me rejects him who sent me." 17 The seventy-two returned with joy and said, "Lord, even the demons submit to us in your name." 18 He replied, "I saw Satan fall like lightning from heaven. 19 I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you. 20 However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven." 21 At that time Jesus, full of joy through the Holy Spirit, said, "I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this was your good pleasure. 22 "All things have been committed 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 those to whom the Son chooses to reveal him." 23 Then he turned to his disciples and said privately, "Blessed are the eyes that see what you see. 24 For I tell you that many prophets and kings wanted to see what you see but did not see it, and to hear what you hear but did not hear it."

In this first scene, Jesus appoints 72 disciples (some translations say 70) and sends them “on mission” where they actively engage with Jesus in his Great Commission ministry to multiply his disciples. We note that their calling to this mission with Jesus is…

• A specific calling (v1). Jesus probably chose this number of disciples (72 in NIV, but probably 70 as in other translations) to represent the number of nations in Genesis 10, thus representing all humanity. They are called at this point to represent Jesus in his Great Commission (disciplemaking) ministry in the rural villages of Judea, where Jesus is about to go on his way to Jerusalem. Eventually they would be sent into all the world, including to the Gentiles. Their message was that “the kingdom of God is near” (v11b)—it has arrived in the person of Jesus as evidenced by the miracles they would perform in his name.

• A challenging calling (v2). They are being called into the spiritual harvest—hard work, even when many help. But the 72 are sent with few workers. So instead of praying for an easier job, they are to pray for more workers. We need to pray the same way, and note that we are called to do so not as spectators but as participants.

• A dangerous calling (vv 3, 17). Their call to mission will place the 72 in hostile circumstances—as “lambs among wolves.” But as long as they rely on Jesus, they will prevail. 

• A strategic calling (vv4-9). Jesus calls the 72 to a specific evangelistic strategy. Note the details: They are to travel light (Jesus does not want them weighed down with supplies or delayed on the road by elaborate Eastern greetings). They are to trust God to provide what they need and not to be embarrassed when God supplies through the hospitality of outsiders. They are to go in pairs and make contact with “a man of peace” (v6)—a person of influence in the village who is receptive to their message. Through that person they will gain access into the lives of many. If such contact can be made, they are to “stay” (disciplemaking is about sustained relationships). But if a man of peace cannot be found, they are to move on to a place of greater receptivity.  In reaching into our communities, we can use similar strategies—establishing alliances with people of influence within a particular focus group in the community. Through these people we can gain entrance into the lives of many—and there join Jesus who is already at work, in the Spirit, in that place. If we do not find receptivity, we should move on. 

• A serious calling (vv10-16). Jesus’ comments in these verses may seem harsh to our ears, but consider Jesus’ point: Korazin, Bethsaida, and Capernaum were given the great privilege of Jesus’ personal presence and healing touch—they received far more than ancient Sodom, Tyre and Sidon, yet those cities were held accountable for their many sins. Jesus’ point is twofold: First, Korazin, Bethsaida, and Capernaum are responsible for their actions—indeed, judgment came upon the Jews from the Romans in A.D. 70. Second, given this reality, Jesus’ disciples should take their call to ministry seriously. 

• A joy-filled calling (vv17-24). Though theirs is a challenging and serious calling, Jesus wants the 72 to know that it is also a joy-filled one. It brings joy to both themselves and to Jesus. Jesus gave the 72 power and authority to heal, to exorcise demons, and preach the gospel. And they found success in all three areas (though they appropriately credit Jesus, they minister in his “name”). Though they experienced many victories, Jesus’ notes the bigger picture—their ministry is part of the dethroning and defeating of Satan (“I saw Satan fall,” says Jesus). 

Jesus’ point is that his followers need not fear resistance from Satan and his demons (who are “snakes and scorpions”).  In Jesus’ name, his followers will “trample on” and thus “overcome all the power of the enemy.” Indeed, as they rely on Jesus, “nothing will harm” them (v19). But lest they get big-headed about this, Jesus reminds them that their significance and principal joy is not in ministry success, but in him—specifically in the assurance that is theirs in knowing him—symbolized as having their “names written in heaven” (v20).  Luke then notes Jesus’ own joy (v21) that results from the bond of love and knowledge between the Father and the Son, which Jesus is sharing with his disciples. The people of the past would gladly have seen the coming of the kingdom, but only the disciples have been granted to see it through this participation with Jesus in mission. To know Jesus deeply by sharing actively in his Great Commission living is a source of great joy—both for us and for Jesus.

Sharing in Jesus relating 

Luke 10:25–37

In the second scene, Luke shares an incident by which Jesus teaches his disciples important lessons about sharing in his relating in love and mercy with all people—a way of relating that fulfills God’s Great Commandment to love God and people—this relating is the essence of eternal life.

25 On one occasion an expert in the law stood up to test Jesus. "Teacher," he asked, "what must I do to inherit eternal life?" 26 "What is written in the Law?" he replied. "How do you read it?" 27 He answered: "'Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind'; and, 'Love your neighbor as yourself.'" 28 "You have answered correctly," Jesus replied. "Do this and you will live." 29 But he wanted to justify himself, so he asked Jesus, "And who is my neighbor?" 30 In reply Jesus said: "A man was going down from Jerusalem to Jericho, when he fell into the hands of robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. 31 A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. 32 So too, a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. 34 He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, took him to an inn and took care of him. 35 The next day he took out two silver coins and gave them to the innkeeper. 'Look after him,' he said, 'and when I return, I will reimburse you for any extra expense you may have.' 36 "Which of these three do you think was a neighbor to the man who fell into the hands of robbers?" 37 The expert in the law replied, "The one who had mercy on him." Jesus told him, "Go and do likewise."

Rabbis often joined in public theological debates—and here an expert in Jewish law (a lawyer) asks Rabbi Jesus a question that was often debated—“what must” one “do to inherit eternal life?” It was a fair question, but one this lawyer was asking with a bad motive—he was seeking to entrap Jesus as a law breaker. But Jesus understood his motive, and turns the table by sending the lawyer back to the law, which he supposedly knew so well. Jesus’ reason was not to indicate that obedience to law gains eternal life, but to expose the lawyer’s inability to keep his own law as an indicator of his need for the one source of eternal life, which is Jesus himself. Jesus is the source of the love that the law can only point to.

The lawyer answers Jesus’ query concerning the chief demand of the law correctly, but he is stonewalling—unwilling to admit his lack of love for God and his neighbor (whoever that neighbor might be!). So, instead of being justified by throwing himself on God’s mercy (see Luke 18:9–14), he tries to justify himself and argue his way around the law and Jesus’ challenge (how lawyer-like!). He does this using an old debate tactic—define your terms in a way favorable to your position. He asks Jesus, “who is my neighbor?” Jesus answers with a story—perhaps about an actual occurrence (we are not told that this is a parable). In any case, it makes the Jews look bad and a Samaritan (despised by Jews) look good. This was an intentionally provocative tactic that cuts right to the heart of the matter, which was the corrupt heart of the legalistic lawyer and others like him.

Jesus main point in telling this story is to issue an indictment against the Jews’ religious system which emphasized religious rules and ritual, and in so doing overlooked God’s love which undergirds the law itself. But Jesus is also using the story to equip his followers for ministry—showing them that they must not shun anyone. Rather, they are to share in Jesus’ loving and merciful relating with all people (Luke 10:37), including the most despised and needy (including Samaritans!). Jesus’ answer to the lawyer’s trick question concerning what constitutes one’s neighbor has nothing to do with religious affiliation, citizenship, race, geography, or personal attractiveness. Wherever people are in need, there we find our neighbor and there, if we have Spirit-led eyes to see, we will find Jesus reaching out in mercy. We are invited to share in his relating. To do so is the essence of the experience of the eternal life and love that is ours in union with Jesus.

Sharing in Jesus’ communing 

Luke 10:38–42

If the third and last scene seems unrelated to the other two, it is not. Sharing in Jesus’ living and relating flows from our worshipful fellowship with Jesus.  Notice…

38 As Jesus and his disciples were on their way, he came to a village where a woman named Martha opened her home to him. 39 She had a sister called Mary, who sat at the Lord's feet listening to what he said. 40 But Martha was distracted by all the preparations that had to be made. She came to him and asked, "Lord, don't you care that my sister has left me to do the work by myself? Tell her to help me!" 41 "Martha, Martha," the Lord answered, "you are worried and upset about many things, 42 but only one thing is needed. Mary has chosen what is better, and it will not be taken away from her."

It is a mistake to view Christian ministry as merely tasks we do for Jesus. Rather, it’s about what we do with him—it’s about sharing (participation in) Jesus’ living and relating, and that flows out of worshipful fellowship (communion) with Jesus, who (as we saw in v22) is in communion with the Father in the Spirit. This point is made here by contrasting two of Jesus’ disciples, Martha and her sister Mary. Martha lovingly received Jesus into her home. So far, so good. But then she neglected Jesus by over-involving herself in preparing an elaborate meal. Note that she was doing this for Jesus, and certainly feeding him was appropriate, but what we do with Jesus is far more important than what we do for him. In contrast, though Mary no doubt had done her share in the kitchen, she prioritized spending time with Jesus—“feeding” on his teaching. 

Martha felt neglected when Mary left the kitchen and began to complain, suggesting that neither Martha nor Jesus really cared. How ironic, her work for Jesus distracted her from communion with Jesus. Martha’s problem was not that she had too much work to do, but that she allowed her work to distract her and pull her apart from Jesus. The point is not that we should stop working for Jesus, but that we would keep our priorities straight. We must prioritize worshipful fellowship with our Lord—spending time “at his feet”—feeding on him by giving him our undivided attention. Out of this intimacy with Jesus will flow fruitful ministry for we will be with him, sharing his life and love—listening to his voice as he sends us out in his name.

Conclusion

And so we learn in these three scenes more about our calling to share with Jesus in his Great Commission living and Great Commandment relating—both flowing from our worshipful fellowship with Jesus. What a calling, privilege and joy!