The Ignatius Catholic Study Bible New Testament (92 page)

9:52 the Samaritans:
Samaritan territory lies in central Palestine, between Judea (south) and Galilee (north). Historically, Jews and Samaritans were bitter enemies who worshiped in rival sanctuaries, the former in Jerusalem and the latter on Mt. Gerizim (Jn 4:20). Although the Samaritans were distant descendants of the northern tribes of Israel, the Jews considered them impure because their ancestors had intermarried with foreign immigrants and honored foreign gods (2 Kings 17:24). Despite centuries of animosity, Jesus shows mercy toward the Samaritans and even praises some of them (10:33; 17:11-19; Jn 4:39-42). Many from Samaria embraced the gospel in the early Church (Acts 8:14). 
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9:54 bid fire come down:
The disciples are full of zeal but lacking in mercy. This episode may illustrate why
James
and
John
are elsewhere called the "sons of thunder" (Mk 3:17). • The disciples wish Jesus to follow the example set by Elijah, who called down fire from heaven to consume messengers from the king of Samaria (2 Kings 1:9-14). 
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9:59 bury my father:
A sacred responsibility and practical extension of the commandment to honor one's parents (Gen 50:5; Ex 20:12; Lev 19:3; Deut 5:16; Tob 4:3-4). The duty of Christian discipleship is more sacred still (14:26). 
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9:62 and looks back:
Postponing commitment to the kingdom is tantamount to rejecting it. • Jesus shows himself more demanding than Elijah, who permitted Elisha to kiss his parents good-bye before following him (1 Kings 19:1921). 
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10:1 appointed seventy:
An episode only in Luke. It is the second missionary tour, since Jesus has sent out the Twelve with similar tasks (9:1-6). • Jesus patterns his missionary effort on Moses, who commissioned 70 elders to be prophets in Israel (Num 11:24-25). The 71 members of the Jewish court, the Sanhedrin, had already modeled itself after this leadership structure of Moses and the 70 elders. At another level, this number alludes to Gen 10, which describes the origin of the 70 nations of the ancient world, not including Israel. The ministry of the 70 disciples thus anticipates the Church's mission to the nations (24:47).
two by two:
A missionary practice reflected in the early Church (Acts 8:14; 15:39-40). 
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10:2 The harvest:
A picture of God's people ready to be gathered into the kingdom (Mt 9:37; Jn 4:35). • Similar imagery in Is 27:12-13 depicts the restoration of Israel from exile as the ingathering of a grain harvest. 
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10:4 no purse . . . bag . . . sandals:
The disciples must travel light and unencumbered. Traditional hospitality, orchestrated by God's providence, will supply their daily needs.
salute no one:
The urgency of the mission allows for no distractions or delays, especially since customary greetings could be quite elaborate. • Elisha gave similar instructions when sending his servant on a pressing mission (2 Kings 4:29). 
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Word Study

Exodus
(
Lk 9:31
)

Exodos
(Gk.): "a going forth" or "exodus". The word is used three times in the NT and several times in the Greek OT. Sometimes it refers to the historical Exodus, when Yahweh delivered the children of Israel from slavery in Egypt (Ex 19:1; Heb 11:22). Other times it refers to physical death, as when souls depart from this life and go to another (Wis 7:6; 2 Pet 1:15). These shades of meaning are blended together when Moses and Elijah converse about the exodus of Jesus at the Transfiguration (Lk 9:31). On the one hand, Jesus will exit this life when he dies on the Cross; on the other, his death will accomplish a new Exodus that frees the world from slavery in sin. Jerusalem is the chosen destination for this mission because the city's resistance to the gospel made it a new "Egypt" where Jesus must go to liberate the human family from spiritual bondage (Rev 11:8).

10:7 deserves his wages:
Ministers of the gospel should be supported by the believing community. This allows them to pursue apostolic work with undivided attention (1 Cor 9:14; 1 Tim 5:18). • According to Catholic tradition and Canon Law (222 § 1), Christians are obligated to contribute to the Church from their earnings. These offerings help to support the clergy, provide for the necessities of liturgical worship, and equip the Church to minister to the needy (CCC 2043, 2122). 
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10:11 wipe off against you:
A symbolic act of judgment.
See note on Mt 10:14
. 
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10:13 Chorazin . . . Bethsaida:
Two Galilean towns that refused the message of Jesus.
Tyre and Sidon:
Two Gentile towns north of Palestine on the Mediterranean coast. Unlike the people of Galilee, these cities had no direct opportunity to hear and believe in Jesus. 
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10:15 Capernaum:
Jesus' Galilean residence. The townspeople rejected Jesus despite ample opportunities to see his works and respond to his preaching.
See note on Mt 11:23
. 
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10:16 He who hears you hears me:
The messengers of Jesus carry his authority wherever they go. To reject them is to reject both the Father and the Son (Jn 12:48-49; 13:20). Jesus confers an even greater share of his royal, priestly, and prophetic authority upon the apostles before his Ascension (Mt 28:1820) (CCC 87, 858). 
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10:18 I saw Satan fall:
The rapid advance of God's kingdom through the disciples' preaching and exorcistic ministry is matched by the downfall and retreat of the devil (11:20; 13:16; Rev 12:7-9). 
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10:20 written in heaven:
The saints are enrolled in God's heavenly "book of life" (cf. Ex 32:32; Ps 69:28; Dan 12:1; Rev 3:5). Disciples should therefore rejoice more because of their sonship in God's family than because of their successful missions. 
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10:22
Jesus is the divine
Son
of God and, so, the heir of GfcJ his Father's authority and estate (Mt 28:18; Jn 3:35; 17:2). • The Father, Son, and Spirit are equal in being, and no one of them possesses more of the divine life and knowledge than another. Since the Son is no less perfect than the Father, he is uniquely qualified to reveal the inner life of the Trinity to the world (Jn 1:18; 14:9) (CCC 253, 2603). 
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