Luke
10:1–16 What we will study in Two by Two…01. Sent (Luke 10:1-9); 02. Rejection (Luke 10:10-12); and 03. Woe (Luke 10:13-16).
This account of the Seventy (-two) is only mentioned by Dr.
Luke in the Gospels, and mirrors the sending of the Twelve (Luke 9:1-6).
Though the command to “preach” (G2784 κηρύσσω kērussō),
is not found here in Luke 10:1-24, the commands of Jesus here for the
Seventy (-two) are similar enough to the commands in Luke 9:1-6
that it would seem that the missions were essentially the same in nature: they
were to take nothing for their journey (Luke 10:4; cf. Luke 9:3); to stay in the same
house (Luke 10:5-7;
cf. Luke 9:4);
to preach the coming Kingdom of Jesus (Luke 10:9; cf. Luke 9:2); to heal the sick (Luke 10:9;
cf. Luke 9:2);
and to shake the dust off of a rejecting city (Luke 10:10-11; cf. Luke 9:5).
If you remember from Luke 9:1-6 we saw that to “preach” (G2784 κηρύσσω kērussō) means to herald
as a public crier the divine truth of the Gospel, to preach, proclaim, to
publish.[1]
Just as with the Twelve (Luke 9:1-6), the Seventy
(-two) were then sent to “preach” and not “teach”, for in Matthew we are
told that Jesus commanded the Twelve to go “to the
lost sheep of the house of Israel.” (Matthew
10:6) It is interesting to note that Jesus sent the Twelve (Luke 9:1-6)
and now the Seventy (-two) to “preach” and not “teach”, for in Matthew we are
told that Jesus commanded the Twelve to go “to the
lost sheep of the house of Israel.” (Matthew
10:6) Only Jesus is mentioned as teaching by Dr. Luke in this Gospel.
Jesus promised the Twelve in Luke 12:12
that “the Holy Spirit will teach you in that very
hour what you ought to say” (John 14:26), and this is the only verse in the
Gospel of Luke that anyone other than Jesus is the subject of the one who is
doing the teaching. The Greek word that is used in Luke
12:12 and throughout this Gospel for teach is (G1321) διδάσκω (didaskō)[2] and
it means to tell, instruct, teach.[3]
Dr.
Luke records the frequent teaching (G1321 διδάσκω didaskō) by
the Apostles after Pentecost (Acts 2:1-47) throughout the Book of Acts (cf. Acts 4:18, Acts
5:25, Acts 5:28, and Acts 18:11). And of Paul, Dr. Luke records
that “he continued there (in
Corinth) a year and six months, teaching (G1321
διδάσκω didaskō) the word of God among them.” (Acts 18:11)
In biblical usage, the distinction between these verbs
would seem to be that preaching and evangelizing/proclaiming the Good News
involve stating the simple fact that the kingdom of God has arrived in Jesus,
who releases creation from its bondage to sin and its consequences in
fulfillment of OT prophecy (Luke 4:18–19). Teaching involves more detailed and
lengthy exposition, explanation, and interpretation of Christology and the
kingdom of God brought by Jesus. The disciples are not equipped to do this
until after the outpouring of the Spirit, who enlightens them about the meaning
of Jesus’ death and resurrection. In addition, Jesus himself commanded his
disciples to wait until after his resurrection before proclaiming him publicly
as the Christ (Luke 9:21–22; Luke 9:36). Their silence until then
constitutes the messianic passion secret—the secret that the Messiah/Christ
must suffer and die at the hands of sinners (Luke 9:21–22). Only after the resurrection will they understand the
necessity of Jesus’ suffering before he enters his glory, and only then will
they be able to teach and preach that Jesus, the Messiah, has completely
fulfilled his mission. That probably is an additional reason why the disciples
are not told to “teach” until after Pentecost.[4]
Peter tells us about Noah, calling him “a preacher of righteousness” in 2 Peter 2:5. In the Greek it is literally “a righteousness preacher” (δικαιοσύνης
κήρυκα dikaiosunēs
kēruka). The Greek word for “preacher”
is (G2783) κήρυξ (kērux) and it comes from the root word (G2784) κηρύσσω (kērussō)[5]
and it means a herald of divine truth,[6] or more specifically God’s herald, one who
proclaims[7]
the Gospel and it is implied in 1 Peter 3:20 that Noah preached
to the men of his time[8]
during the 120 years leading up to the flood (Genesis 6:3). Noah preached
righteousness (2 Peter 2:5) for
twenty years before he gets married. After he gets married and has kids, he
continued to preach righteousness for the next one hundred years before the
flood (Genesis
5:32; Genesis 7:6, 11). Yet, his only “converts” in that one
hundred and twenty years were his wife, three sons and their wives. The
temptation would be to soften the message, to water it down.
A preacher (G2784 κηρύσσω) is a herald. A herald is not someone who makes the news; instead
they are the ones who deliver the news. Much like a modern day newscaster is
supposed to broadcast the news, not their opinion.As a preacher, I have no
personal words to give to you; I can only give to you what God has given, which
is found in His Word and in nothing else, not in the Book of Mormon, or a new
revelation or dreams (cf. Jeremiah 23:25-27)! The Word of God was given
through Noah to the people in the one hundred and twenty years leading up to
the flood, and Noah was faithful in delivering the Word of God (Hebrews 11:7).
At times, we are Divine Heralds, and we are to give only
the Word of God, not our opinion, even if it means making people mad at us, and
they no longer want anything to do with us. The problem is that many think that
in order to effectively minister today, we need to change or tweak the message,
make it more relevant.
Like for example, on March 1, 2015, Pastor Scott McKenna, a
minister of Mayfield Salisbury Parish Church in Edinburgh, Scotland delivered a
message titled “Inner
Transformation” and in it he stated “Jesus
did not die for our sins. No No No No. That is Ghastly theology. Don’t go
there.” By making this statement, he joined the ranks of Brian
McLaren, Rob
Bell, Jay
Bakker, Tony Jones
et al. who all claim that the death of Jesus was not sufficient for the
forgiveness of our sins. Which contradicts what the Bible plainly declares in Isaiah 53:5-6,
12; Romans
3:22-26; 2 Corinthians 5:21; Galatians 3:13; Hebrews 9:12;
1 John 2:2;
1 Peter
1:18-19, among many other passages.
01. Sent (Luke 10:1-9)
Luke
10:1 “seventy others also,” The
“also” (και [kai]) and the “others” point back to the
mission of the Twelve in Galilee (Luke 9:1–6).[9] The manuscript evidence here for seventy or seventy-two is
evenly divided…Here it depends somewhat on the interpreter. The easier reading
would be “seventy,” to show that Jesus is like Moses who chose seventy elders (Numbers
11:16–17, 24-25; cf. also Exodus 24:1, 9–14). As the feeding of the five
thousand (Luke
9:10–17) showed, Jesus is the new Moses for Luke.[10] Matthew Henry says that “The twelve wells of water
and the seventy palm-trees that were
at Elim were a figure of the twelve
apostles and the seventy disciples,
Exodus 15:27.”[11]
Dr. Luke then tells
us that Jesus “sent them two by two (ἀνὰ δύο)” (Luke 10:1).
By sending the Seventy (-two) in pairs shows the fulfillment by Jesus of Old
Testament requirement (Deuteronomy 19:15; Numbers 35:30)
of having two witnesses when there is a need for any judgment to be made, as
there will be in Luke 10:10–15. Jesus set apart and sent these other disciples with a temporary
commission[12] to go throughout Judea, in an area where He
hadn’t spent as much time. By sending them out, He was able to cover all the
towns and villages that He personally could not go, and He wanted the
announcement that the Messiah was coming through their country, thus giving all
a chance to have heard Jesus.
Luke
10:2 Jesus now says exactly the same thing that He
said to the Twelve before He sent them out to preach (Matthew 9:36-10:1; Luke 9:1-6).
Why did He say this? Because in both
missions, the need is the same and prayer is the answer. Even to this day, we
are to pray for heralds to preach the coming Kingdom of Jesus, much like Noah
did while he was building the ark (Hebrews
11:7; 2 Peter 2:5). The image of the
harvest calls to mind of the parable of the sower in Luke 8:4–8, where here, Jesus the sower casts the
seed of the Word of God (Luke 8:11) using the Seventy (-two).
Luke
10:3 The word “behold” (G2400 ἰδού)
here shows us that this is an important statement. The Greek word for “send” here is (G649) ἀποστέλλω)
means to
send out on a mission,[13]
and because Jesus sent them out, they represent Him. By calling the Seventy (-two) “lambs”, Jesus is saying that they must
utterly depend on Him as the Good Shepherd (Psalm 23:1-6) and live with the expectation
to give up their lives for the Kingdom of God (Matthew 5:10; John 15:18–27; Acts 20:23-24; Acts 21:13;
Romans
8:35–39; 2 Timothy 4:6–8; Hebrews 11:35; 1 Peter 3:14;
Revelation 2:10). Because Jesus is the Good Shepherd (Psalm 23:1-6),
He will guide and protect His sheep, even in “the valley of the shadow of death” (Psalm 23:4) and He
said that we are to “not fear those who kill the body but cannot kill the soul.
But rather fear Him who is able to destroy both soul and body in hell.”
(Matthew 10:28)
Stephen was the first follower of Jesus to suffer death as a
sacrificial lamb. It is interesting to point out that his death by stoning took
place outside of the city (Acts 7:58) because by now the
Temple was no longer the place of sacrifice (Hebrews 13:12–13). Outside of the camp was considered unholy to
the Jews during the wilderness wandering (cf. Deuteronomy 23:9-14), but now that
Jesus suffered outside the gate, the effect of His sacrifice was to make His
people holy. What was once considered unclean is now holy (Hebrews
2:11; Hebrews 10:10; Hebrews 10:14), which is why we need not to be ashamed to be the sacrificial lambs of
God and share in the disgrace He bore on the cross for our sakes (Hebrews 12:12). It is
interesting to point out that in the Millennial Reign of Jesus, Isaiah tells
that “The wolf
also shall dwell with the lamb” (Isaiah 11:6) and that the “The wolf and the lamb shall
feed together” (Isaiah 65:25). He sends
lambs among wolves in order that the saying may be fulfilled, “Then wolves and
lambs shall feed together.”[14]
The Seventy (-two) are able to survive as sheep among the wolves
because Jesus is the Good Shepherd (Psalm 23:1-6).
Luke
10:4 Staffs,
bag, bread and money were all essential supplies for traveling. When Jesus
commissions them again (Luke 24:46-49; cf. Matthew 28:18-20; Mark 16:15-18) He expects them to plan ahead and
make full us of whatever provisions that they have available (Luke 22:35–38). The rabbis taught at
this time that you could not enter the Temple area with a staff, shoes,[15]
or a money bag[16]
because they wanted to avoid all appearances of being engaged in any other
thing other than the service of YHWH. This was to remind them that when they
were in the Temple they weren’t to be distracted or engaged in any other
business other than serving YHWH (Luke 2:49).[17]
Just as Jesus never took a salary, He wanted the Seventy (-two) not to be like
the itinerate preachers of the day, preaching for money as businessman and not
being a Divine herald. Jesus wants the Seventy (-two) to
be as the David said to “Cast your burden on YHWH, And He shall sustain you” (Psalm 55:22), for YHWH gives His saints that
which is needed. Jesus wanted the Seventy (-two) to “Make no special preparations; go as
you are.”[18]
He also commanded the Seventy (-two) to be like Gehazi,
Elisha’s servant whom was sent to lay his staff on Shunammite’s son (2 Kings 4:29) and
was commanded not to greet anyone on the road (cf. 2 Kings 4:8-37). Typically, the
Jews would greet one another while traveling, so the command not to do so
signifies the single-mindedness and seriousness that the Seventy (-two) were to
have about their mission from Jesus. Jesus
sent them out as heralds (G2784 κηρύσσω kērussō)
“to the lost sheep of the house of Israel”
(Matthew 10:6)
without extra provision (“Take nothing for the
journey”-Luke 9:3) so that
they will have to be completely dependent upon “the
Lord of the harvest” (Matthew 9:38)
who is the Good Shepherd (Psalm 23:1-6).
Luke
10:5 “But whatever house you enter, first say,” The mission of the Seventy (-two) (and the
Twelve Luke 9:4)
is to the house, as they were being driven away from the synagogues, and some
seem to think this set the model for the apostles on their mission trips that
we read about in the Book of Acts (Acts 5:4; Acts 20:20), where they were teaching in the
house church, for that is where the church began. Through the Book of Acts, the
house church is seen as the hub of activity in the early church. In the Book of Acts, we read that people hear the Gospel, are
baptized, receive the Spirit, and are saved in the context of the house or
household (cf. Acts
2:1–2; Acts 8:3; Acts 9:11, 17; Acts 17:5; Acts 20:7–12; Acts 21:8, 16).[19] John
instructs the house churches, when he says under the inspiration of the Holy
Spirit (2 Timothy 3:16-17) that “If anyone comes to you and
does not bring this doctrine, do not receive him into your house nor greet him; for he who greets him shares in his evil deeds.”
(2 John 10–11) Notice it says to not receive a false teacher
into your house. Where did the church first meet? In homes! John is saying
don’t allow false teachers into the church!
Luke
10:5 “‘Peace to this house.’” The common Jewish greeting of Shalom,
but as they were commanded not to greet others on the road (Luke 10:4),
they were commanded to say “Peace to this house”. This ought to remind us of the
angels declaring to the priestly shepherds watching the Temple flocks at Migdal
Eder (Genesis
35:21; Micah 5:2; Luke 2:8-20).[20]
This peace with God was prophesied in Isaiah 9:6-7; Micah 5:5; Haggai 2:9; Zechariah 6:12-13, and it only
comes from being saved (Romans 5:1). Jesus spoke the greeting of “Peace” when He saw the disciples after the
resurrection (Luke 24:36).
Luke
10:6 “a son of peace is there” (υἱος εἰρηνης [huios eirēnēs]). A Hebraism, though some
examples occur in the vernacular Koiné
papyri. It means one inclined to peace, describing
the head of the household.[21]
Luke
10:6 “it will return to you.” (ἐφʼ ὑμας ἀνακαμψει [eph’ humās anakampsei]). Common verb ἀνακαμπτω [anakamptō], to bend back, return. The
peace in that case will bend back with blessing upon the one who spoke it.[22]
Luke
10:7-8 Jesus
didn’t want the Seventy (-two) to find a place, and then when they were offered
a better place to stay to leave the first and go to second. This was also a
well-known proverb among the Jews, with Abraham being the example, who Moses
tells us in Genesis
13:3 that Abram returned “to
the place where his tent had been at the beginning”. Both Elijah
(1 Kings
17:15) and Elisha (2 Kings 4:8) accepted the hospitality of one
house, and didn’t go from house to house. Jesus told the Seventy (-two) to don’t think of the support that is
given to them as charity, but as payment form God for their work on proclaiming
His Son (Deuteronomy
25:4; Matthew 10:10; 1 Corinthians 9:11–14; Galatians 6:6; 1 Timothy 5:18). Ministers of the Gospel are not to be profit driven, “For there are many insubordinate, both idle talkers and
deceivers, especially those of the circumcision, whose mouths must be stopped, who subvert whole households, teaching
things which they ought not, for the sake of dishonest gain.” (Titus 1:10–11) Instead ministers of the Gospel are
to be content with what is provided for them.
Luke
10:9 Since Jesus sent the Seventy (-two), they are
representing Him, which is why they can say that “The
kingdom of God has come near to you.” The Kingdom of God is
present where Jesus is, and will be completely revealed in the end.
02. Rejection (Luke 10:10-12)
Luke
10:10-12 Dr. Luke told us that Jesus “sent them two by two (ἀνὰ δύο)” (Luke 10:1).
By sending the Seventy (-two) in pairs shows the fulfillment by Jesus of the Old
Testament requirement (Deuteronomy 19:15; Numbers 35:30)
of having two witnesses when there is a need for any judgment to be made, as
there will be in Luke 10:10–15. When Jews returned home
from being in a Gentile country, they would literally shake the dust off their feet
to signify their breaking ties with the Gentiles,[23]
essentially saying, “we don’t want to
take anything from this Gentile city with us into our home”. If the town
rejected the Seventy (-two) and their preaching, they were to shake the dust
off their feet, signifying that those Jewish people were like the Gentiles who
would not listen or believe.
The job of the Seventy (-two) was to be preachers (G2784 κηρύσσω), heralding the news of the
Kingdom of God, not to change people’s minds. They were to present the message
that they were given, and if wasn’t received, they were to shake the dust off
their feet as if they were leaving a Gentile city. Paul and Barnabas did this
when the Jews in Antioch expelled them (Acts 13.50-52).
Luke
10:12 In
Genesis 19:1-23 we are told that Sodom and Gomorrah were destroyed
because the inhabitants were involved and tolerant of the sin of sodomy (homosexuality).
YHWH speaking to Abraham said, “Because the outcry against Sodom and Gomorrah is great, and
because their sin is very grave,”
(Genesis 18:20) Back
when Lot and Abraham separated (Genesis 13:1-18), the Bible records for us
that “the men of Sodom were exceedingly
wicked and sinful against YHWH.” (Genesis 13:13) In
fact, from then on Sodom became a warning sign to the nation of Israel (Isaiah 3:9; Lamentations 4:6; Ezekiel
16:48–50; Matthew 10:15; Matthew 11:24; Mark 6:11)
03. Woe (Luke 10:13-16)
Luke
10:13 “Woe to you, Chorazin!” Other
than in Matthew 11:21, which is a
parallel verse, the town of Chorazin is not mentioned anywhere else in the
Bible. Archaeological excavations show that Chorazin was located just
over two miles from the north shore of the Sea of Galilee and from Capernaum.[24]
Chorazin
was probably a farming community, because in the Babylonian Talmud, it talks about Chorazin as a place that grew wheat for the
Temple offerings (Menachoth 85a).
Luke
10:13 “Woe to you, Bethsaida!” Bethsaida means (G966 Βηθσαϊδά Bēthsaïda) means fishing-house,[25]
and was located on the northern shore of the Sea of Galilee and was the
hometown of Peter, Andrew and Philip (John 1:44; John 12:21) and possibly
Nathanael (John
1:45). Matthew tells us “Then He began to rebuke the cities in which most of His mighty
works had been done, because they did not repent:” (Matthew 11:20) It would seem that these two
cities were singled out by Jesus to represent the whole region where Jesus
spent the majority of His ministry.
Luke
10:13-14 “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. But
it will be more tolerable for Tyre and Sidon at the judgment than for you.””
Chorazin
and Bethsaida were in the area of the feeding of five thousand (Luke
9:10), as well as the commissioning of the Twelve (Luke
9:1-6) and the Seventy (-two) (Luke 10:1-16). Tyre and Sidon, two Phoenician
cities that lie to the North of Israel, who were cities that were commercially
successful, yet their overthrow was repeatedly foretold in prophesy (cf. Ezekiel 26:1-28:36).
Chorazin
and Bethsaida saw great things when the Messiah was there, He came to them in
love and mercy and they rejected Him. Yet if these same miracles and message
were done in Tyre and Sidon, two cities that the Jews despised because of their
idolatrous ways, they would have repented, sitting in sackcloth and ashes
because of their great sin.
The σακκος [sakkos] (sackcloth)
was dark coarse cloth made of goat’s hair and worn by penitents, mourners,
suppliants. It is a Hebrew word, saq
[śaq; שַׂק]. The
rough cloth was used for sacks or bags. To cover oneself with ashes was a mode
of punishment as well as of voluntary humiliation.[26]
Therefore, Tyre and Sidon, would be given greater consideration
in the Day of Judgment because His grace was not revealed in the same way that
it was in Chorazin and Bethsaida.
Luke
10:15 “And you, Capernaum,” Jesus
made Capernaum His headquarters of His Galilean ministry, and they too will
receive the full amount of God’s wrath because of their denial of Jesus (cf
Luke 4:23; Luke 4:31-43). The centurion’s servant that
Jesus healed was in Capernaum (Luke 7:1-10;)
Luke
10:15 “who are exalted to heaven, will be brought down to Hades.”
The way that this is written in the Greek is to evoke a negative answer…“You will
not be exalted to heaven, will you? No! You will go down to Hades!” [27]
Luke
10:16 “He who hears you hears Me,” (ὁ ἀκούων ὑμῶν ἐμοῶ ἀκούει) When the
Word is taught it is the same as hearing it from Jesus! The one sent is to be regarded as
the sender himself. The disciples, therefore, speak and act in the name of
Jesus, just as he speaks and acts in the name of the one who sent him.
Luke
10:16 “he who rejects you rejects Me, and he who rejects Me rejects Him who
sent Me.” (ὁ ἀθετῶν ὑμᾶς ἐμὲ ἀθετεῖ) Conversely,
when we teach the Word but people reject it, they are ultimately rejecting
Jesus, not just the herald.
[1] Strong, J. (2009). A Concise Dictionary of the Words
in the Greek Testament and The Hebrew Bible (Vol. 1, p. 42). Bellingham, WA:
Logos Bible Software.
[2] Strong, J. (2009). A Concise Dictionary of the Words
in the Greek Testament and The Hebrew Bible (Vol. 1, p. 23). Bellingham, WA:
Logos Bible Software.
[3] Arndt, W., Danker, F. W., & Bauer, W. (2000). A
Greek-English lexicon of the New Testament and other early Christian literature
(3rd ed., p. 241). Chicago: University of Chicago Press.
[4] Just, A. A., Jr. (1996). Luke 1:1–9:50 (p. 377). St.
Louis, MO: Concordia Pub. House.
[5] Strong, J. (2009). A Concise Dictionary of the Words
in the Greek Testament and The Hebrew Bible (Vol. 1, p. 42). Bellingham, WA: Logos
Bible Software.
[6] Strong, J. (2009). A Concise Dictionary of the Words
in the Greek Testament and The Hebrew Bible (Vol. 1, p. 42). Bellingham, WA:
Logos Bible Software.
[7] Arndt, W., Danker, F. W., & Bauer, W. (2000). A
Greek-English lexicon of the New Testament and other early Christian literature
(3rd ed., p. 543). Chicago: University of Chicago Press.
[8] Robertson, A. T. (1933). Word Pictures in the New
Testament (2 Pe 2:5). Nashville, TN: Broadman Press.
[9] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:1). Nashville, TN:
Broadman Press.
[10] Just, A. A., Jr. (1997). Luke 9:51–24:53 (p. 436). St. Louis: Concordia Publishing House.
[11] Henry, M. (1994). Matthew
Henry’s commentary on the whole Bible: complete and unabridged in one volume
(p. 1855). Peabody: Hendrickson.
[12] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:1). Nashville, TN:
Broadman Press.
[13] Strong, J. (2009). A
Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible
(Vol. 1, p. 15). Bellingham, WA: Logos Bible Software.
[14] Just, A. A. (Ed.). (2005). Luke (p. 171). Downers Grove, IL: InterVarsity Press.
[15] Jerusalem Shabbat 8a
[17] Edersheim, Alfred. The Life and
Times of Jesus the Messiah [Grand Rapids; Hendrickson, 1953,], Bk 3, Ch 27,
p932
[18] Plummer, Alfred. A Critical and Exegetical
Commentary on the Gospel According to St. Luke, The International Critical
Commentary. [Edinburgh: T. & T. Clark, 1902], p239.
[19] Just, A. A., Jr. (1996). Luke 1:1–9:50. St. Louis, MO: Concordia Pub. House.
[20] Edersheim, Alfred. The Life and Times of Jesus the Messiah
[Peabody; Hendrickson, 1993], Bk 2, Ch 6, p131-32, 1.187-88
[21] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:6). Nashville, TN:
Broadman Press.
[22] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:6). Nashville, TN:
Broadman Press.
[23] Martin, J. A. (1985). Luke. In J. F. Walvoord & R.
B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures
(Vol. 2, p. 228). Wheaton, IL: Victor Books.
[24] Krause, M. S. (2012, 2013, 2014, 2015). Chorazin. In
J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair
Wolcott, … W. Widder (Eds.), The Lexham
Bible Dictionary. Bellingham, WA: Lexham Press.
[25] Strong, J. (2009). A
Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible
(Vol. 1, p. 19). Bellingham, WA: Logos Bible Software.
[26] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:13). Nashville, TN:
Broadman Press.
[27] Just, A. A., Jr. (1997). Luke 9:51–24:53 (p. 438). St. Louis: Concordia Publishing House.
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