The Cost of the Journey
Are we willing to go where Jesus goes, even if it means being rejected along the way?
Luke 9:51-10:24
Read the whole passage before anything else. Everything below exists to help you understand what you just read.
51It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem
52and sent messengers before his face. They went and entered into a village of the Samaritans, so as to prepare for him.
53They didn’t receive him, because he was traveling with his face set toward Jerusalem.
54When his disciples, James and John, saw this, they said, “Lord, do you want us to command fire to come down from the sky and destroy them, just as Elijah did?”
55But he turned and rebuked them, “You don’t know of what kind of spirit you are.
56For the Son of Man didn’t come to destroy men’s lives, but to save them.” They went to another village.
57As they went on the way, a certain man said to him, “I want to follow you wherever you go, Lord.”
58Jesus said to him, “The foxes have holes and the birds of the sky have nests, but the Son of Man has no place to lay his head.”
59He said to another, “Follow me!” But he said, “Lord, allow me first to go and bury my father.”
60But Jesus said to him, “Leave the dead to bury their own dead, but you go and announce God’s Kingdom.”
61Another also said, “I want to follow you, Lord, but first allow me to say good-bye to those who are at my house.”
62But Jesus said to him, “No one, having put his hand to the plow and looking back, is fit for God’s Kingdom.”
1Now after these things, the Lord also appointed seventy others, and sent them two by two ahead of him into every city and place where he was about to come.
2Then he said to them, “The harvest is indeed plentiful, but the laborers are few. Pray therefore to the Lord of the harvest, that he may send out laborers into his harvest.
3Go your ways. Behold, I send you out as lambs among wolves.
4Carry no purse, nor wallet, nor sandals. Greet no one on the way.
5Into whatever house you enter, first say, ‘Peace be to this house.’
6If a son of peace is there, your peace will rest on him; but if not, it will return to you.
7Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don’t go from house to house.
8Into whatever city you enter and they receive you, eat the things that are set before you.
9Heal the sick who are there and tell them, ‘God’s Kingdom has come near to you.’
10But into whatever city you enter and they don’t receive you, go out into its streets and say,
11‘Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that God’s Kingdom has come near to you.’
12I tell you, 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 had been done in Tyre and Sidon which were done in you, they would have repented long ago, sitting in sackcloth and ashes.
14But it will be more tolerable for Tyre and Sidon in the judgment than for you.
15You, Capernaum, who are exalted to heaven, will be brought down to Hades.
16Whoever listens to you listens to me, and whoever rejects you rejects me. Whoever rejects me rejects him who sent me.”
17The seventy returned with joy, saying, “Lord, even the demons are subject to us in your name!”
18He said to them, “I saw Satan having fallen like lightning from heaven.
19Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you.
20Nevertheless, don’t rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven.”
21In that same hour, Jesus rejoiced in the Holy Spirit, and said, “I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight.”
22Turning to the disciples, he said, “All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him.”
23Turning to the disciples, he said privately, “Blessed are the eyes which see the things that you see,
24for I tell you that many prophets and kings desired to see the things which you see, and didn’t see them, and to hear the things which you hear, and didn’t hear them.”
What just happened?
Picture this: Jesus and his closest followers are in Galilee, but something changes. Luke, the author, tells us it’s almost time for Jesus to be "taken up" – a subtle way of referring to his crucifixion, resurrection, and ascension. This isn't just another journey; it's the beginning of a deliberate, final march toward Jerusalem, the heart of Jewish life and the place of his ultimate confrontation. His face is set, a picture of unwavering resolve. This pilgrimage wasn't just geographical; it was theological, marking the decisive turn in his mission. He’s going to Jerusalem, and everyone knows what that means for a prophet who challenges the status quo.
As Jesus and his group travel, they hit a snag right away. They try to pass through Samaria, the region between Galilee and Judea. Jews and Samaritans had a long, bitter history, stemming from ancient religious and ethnic divides. Samaritans were considered outsiders by many Jews, their worship at Mount Gerizim a direct affront to Jerusalem's Temple. When messengers are sent ahead to a Samaritan village to prepare for Jesus, they are flatly rejected. Why? Because Jesus was clearly heading to Jerusalem, not Gerizim. This wasn't just a travel inconvenience; it was a deep-seated cultural and religious animosity playing out, directly impacting Jesus and his mission.
After this rejection, Jesus continues his journey, encountering various people who express interest in following him, but with conditions. He also commissions a larger group, seventy or seventy-two (depending on the ancient manuscript), to go ahead of him. This expansion beyond the core twelve disciples signifies a broader outreach. These newly appointed messengers are sent into towns and villages, specifically those Jesus intends to visit himself. This mission is urgent, practical, and carries significant risks. They are to announce the coming of God's Kingdom, heal the sick, and confront those who reject their message, laying the groundwork for Jesus's arrival.
Fire from Heaven?
Luke opens this section with a stark declaration: "It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem." This phrase, "set his face," is often used in ancient texts to describe determined resolve, like someone bracing themselves for a difficult task. Jesus isn't casually drifting towards Jerusalem; he's making a deliberate, unwavering commitment to a path he knows will lead to suffering and death, but also to his ultimate purpose. It's a journey he cannot, and will not, turn back from, embodying total commitment.
When the Samaritan village rejects them, James and John, nicknamed 'Sons of Thunder' by Jesus, react with fiery indignation. "Lord, do you want us to command fire to come down from the sky and destroy them, just as Elijah did?" Their reference to Elijah, a prophet known for dramatic displays of divine power, shows their zeal. But Jesus "rebuked them." He reminds them, "You don’t know of what kind of spirit you are. For the Son of Man didn’t come to destroy men’s lives, but to save them." Jesus defines his mission clearly: not judgment and destruction, but rescue and salvation. This isn't about vengeance, but about persistent, gracious invitation, even in the face of hostility.
The Uncomfortable Invitations
Three distinct encounters immediately follow, each revealing the cost of truly following Jesus. To the man who declares, "I want to follow you wherever you go, Lord," Jesus replies, "The foxes have holes and the birds of the sky have nests, but the Son of Man has no place to lay his head." He's not just stating his living conditions; he's highlighting that following him might mean giving up stability, comfort, and security. There’s no promise of an easy life, no guarantee of a roof over your head. It’s a call to radical itinerancy, a life lived on the move, without a permanent earthly base.
To another, Jesus issues a direct command: "Follow me!" But the man responds, "Lord, allow me first to go and bury my father." On the surface, this sounds reasonable, even pious. Honoring one's parents, especially through burial, was a sacred duty. However, in that culture, 'bury my father' could also mean waiting until the father actually died, which could be years away, then inheriting the property and managing affairs. Jesus's stark reply, "Leave the dead to bury their own dead, but you go and announce God’s Kingdom," cuts through cultural expectations. He's not disparaging respect for the dead, but emphasizing that the urgency of God's Kingdom takes precedence over all other obligations, even those considered sacred. The 'dead' refer to those spiritually disconnected, capable of handling conventional life rituals, while the 'living' (the follower) are called to a higher, immediate purpose.
A third person offers to follow but wants to say goodbye to his family first. Again, this seems perfectly normal, a basic courtesy. But Jesus says, "No one, having put his hand to the plow and looking back, is fit for God’s Kingdom." This agricultural metaphor is powerful. A farmer plowing a straight furrow cannot afford to look behind him; it would cause the furrow to veer crooked. Jesus isn't being rude; he's underscoring the absolute, undivided focus required for the task. Following him demands a singular commitment, without reservation or lingering attachments that would pull one's attention away from the path ahead. The journey with Jesus demands full presence, not partial devotion.
The Seventy Sent Out
Jesus then sends out a new, larger group of seventy, or seventy-two (a number that in some Jewish traditions represented the number of nations in the world, hinting at the mission's universal scope). He sends them "two by two," providing mutual support and accountability. His instructions are precise and demanding: "Carry no purse, nor wallet, nor sandals. Greet no one on the way." This isn't just about traveling light; it's about absolute dependence on God's provision and an urgent, undistracted focus on their mission. 'Greet no one on the way' implies not engaging in lengthy, customary greetings of the time, which could be very time-consuming and pull them off task. Their message is simple: "Peace be to this house" and "God’s Kingdom has come near to you."
He warns them, "Behold, I send you out as lambs among wolves." This vivid imagery communicates the vulnerability and potential hostility they will face. Yet, they are also empowered to heal the sick, demonstrating the tangible reality of God's Kingdom. For those who reject them, the instructions are equally stark: "Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that God’s Kingdom has come near to you." This symbolic act wasn't an act of personal anger, but a prophetic gesture, indicating that the town had rejected God's offer, and its judgment would be severe, even worse than Sodom, a city destroyed for its wickedness in the Old Testament. This highlights the seriousness of rejecting God's message, especially when delivered through his authorized messengers.
Jesus pronounces 'woes' upon Chorazin, Bethsaida, and Capernaum—Galilean cities where he performed many miracles. He laments that if Tyre and Sidon (Gentile cities with a reputation for immorality) had seen such works, they would have repented. This underscores the immense responsibility of those who witness God's power and hear his message. Knowledge and experience bring greater accountability. Capernaum, his base of operations, is singled out as being 'exalted to heaven' but will be 'brought down to Hades' for its rejection. This serves as a potent warning: proximity to Jesus and his works doesn't guarantee salvation; it intensifies the consequences of unbelief. The spiritual stakes are incredibly high.
Rejoicing in Power and Revelation
The seventy return with exuberant joy: "Lord, even the demons are subject to us in your name!" Their mission was not only successful but exceeded their expectations. Jesus affirms their experience, saying, "I saw Satan having fallen like lightning from heaven." This isn't necessarily a vision at that moment, but a statement about the spiritual reality behind their authority: their ministry is a direct assault on the kingdom of darkness, a demonstration of Satan's ultimate defeat. He gives them further assurance: "Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you." This isn't just about physical protection from dangerous creatures; it's symbolic of their authority over demonic forces.
However, Jesus immediately redirects their focus: "Nevertheless, don’t rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven." He wants their joy to be rooted not in their power or success, but in their secure relationship with God, a deeper and more lasting source of joy. True joy comes from being known and accepted by God, a spiritual reality that transcends temporary triumphs.
In that moment, Jesus himself "rejoiced in the Holy Spirit." He then offers a prayer of thanks to his Father for revealing profound truths to 'little children'—the humble and receptive—while hiding them from the 'wise and understanding' of the world. This highlights God's preference for humility and simple faith over worldly wisdom or self-proclaimed spiritual expertise. He then turns to his disciples privately, acknowledging their unique privilege: "Blessed are the eyes which see the things that you see... many prophets and kings desired to see the things which you see, and didn’t see them, and to hear the things which you hear, and didn’t hear them." They are witnessing the fulfillment of centuries of prophecy, a moment of profound divine revelation, a privilege greater than any who came before them.
What are we supposed to see?
This passage shows Jesus as utterly purposeful and resolved. His "face set toward Jerusalem" isn't just a metaphor for determination; it's a window into his inner life. He knows the path ahead involves suffering and rejection, yet he does not waver. This action demonstrates a profound commitment to his mission of salvation, even when it means facing hostility from Samaritans and challenging the comfortable assumptions of his own potential followers. He doesn't seek popular acclaim or an easy route; he embraces the difficult, necessary journey. This singular focus underscores his identity not just as a teacher, but as one actively fulfilling a divine plan, walking willingly toward his destiny for the sake of others.
Jesus also shows himself as a radical re-definer of priorities. He challenges deeply ingrained cultural norms, whether it's the sacred duty of burying a parent or the simple courtesy of saying goodbye to family. His words, like "Leave the dead to bury their own dead," are shocking precisely because they elevate the urgency and absolute nature of God's Kingdom above all other human obligations. This isn't an arbitrary demand; it's a demonstration that following him requires an all-encompassing allegiance, a readiness to shed anything that impedes immediate, undistracted participation in his mission. He is inviting people into a life that reorders their entire existence around a single, ultimate purpose.
- 1IDENTITY
Jesus is the "Son of Man" who came "not to destroy men’s lives, but to save them," revealing his identity as the compassionate Savior, not a vengeful judge.
- 2WHAT HE VALUES
Jesus values absolute, undistracted commitment to the Kingdom of God above cultural expectations, personal comfort, or even familial duties, highlighting the supreme urgency of his mission.
- 3WHAT HE CONFRONTS
Jesus confronts human resistance, whether it's the fiery zeal of his disciples wanting vengeance, the hesitant commitment of potential followers, or the outright rejection of his message by towns that witnessed his miracles, underscoring the spiritual battle at hand.
Where this sits in the whole Bible
Luke 9:54 → 2 Kings 1:9-12
James and John's suggestion to call down fire echoes the prophet Elijah's actions against those who opposed him. This shows their understanding of God's power but a misunderstanding of Jesus's current mission of salvation rather than judgment.
Luke 9:60 → Matthew 8:21-22
Jesus's controversial instruction to 'let the dead bury their own dead' appears in both Luke and Matthew, emphasizing the extraordinary, immediate call to proclaim God's Kingdom above traditional familial duties, which could represent a significant delay in commitment.
Luke 10:1-2 → Matthew 9:37-38
The statement 'The harvest is indeed plentiful, but the laborers are few' is found in both gospels, highlighting Jesus's consistent assessment of the vast need for people to share the message of God's Kingdom.
Jesus doesn't sugarcoat the journey; he intentionally highlights the discomfort, the radical detachment, and the potential rejection, making it clear that following him is a serious, all-in commitment, not a casual hobby.
Don't rush past this
The hardest part of this passage is Jesus's bluntness when he tells the man, "Leave the dead to bury their own dead, but you go and announce God’s Kingdom." For many, caring for aging parents or burying a deceased loved one is a fundamental moral and familial duty. Jesus's command appears to override this deeply ingrained value, seemingly demanding an immediate, even callous, abandonment of family obligations for the sake of his mission. It forces us to confront whether there are ever circumstances where even the most sacred human responsibilities must yield to a higher, divine calling.
Another unsettling aspect is Jesus's harsh judgment on the cities that rejected him, declaring it will be 'more tolerable' for Sodom and Tyre and Sidon than for Chorazin, Bethsaida, and Capernaum. These cities had seen Jesus's miracles firsthand, yet they remained unrepentant. This implies that greater exposure to God's presence and power brings greater accountability, and that rejecting the good news after witnessing its truth carries an immensely severe spiritual consequence. It's a stark reminder that indifference or rejection in the face of profound revelation is not lightly regarded by Jesus.
Turn it inward
Three questions from this passage. Answer them or just sit with them — nothing here is required to finish the lesson.
God, thank you for Jesus, whose face was set toward Jerusalem, fully committed to your plan. Forgive us for our hesitations, our conditions, and our tendency to prioritize comfort over your call. Help us to hear Jesus’s words about the cost of the journey without softening them. Give us the courage to follow where he leads, even if it means discomfort or rejection, trusting in your provision and purpose.
This week, identify one area in your life where comfort, convenience, or cultural expectation is subtly delaying or distracting you from a clear calling or conviction about following Jesus. Take a concrete step to re-prioritize that commitment, even if it feels uncomfortable or goes against the grain.
History, language, objections and sources. None of it is needed to understand the passage.
Why would Jesus, who preached love and compassion, be so seemingly rude and dismissive to those who asked for time to say goodbye or bury their father? Doesn't this contradict his own teachings about honoring parents?
This is a common and legitimate question. Jesus's words here are indeed jarring. It's important to understand the cultural context: 'bury my father' might not have meant a literal, immediate funeral, but rather waiting until the father died naturally, which could be years away, so the son could inherit. If so, Jesus was not denying an urgent burial, but challenging a delayed commitment. Similarly, 'saying goodbye to those at my house' in that culture could entail lengthy farewell rituals, not a quick wave. Jesus isn't necessarily rejecting the principle of honor or basic courtesy, but rather highlighting the absolute, immediate urgency of the Kingdom of God. He's saying that the call to follow him, to announce God's Kingdom, is so paramount that it transcends all other obligations, even those considered sacred. It's a reordering of priorities, not a blanket condemnation of family loyalty. He's emphasizing that the time for action is now, not later.
Jesus tells the seventy not to carry money, a bag, or sandals, and to 'greet no one on the way.' Is this a literal command for all his followers today, or was it only for that specific mission and time?
Most interpreters understand these instructions to be specific to the immediate, urgent mission of the seventy. The lack of provisions and the instruction not to 'greet' (which could involve lengthy social customs) were designed to emphasize total dependence on God and an unhindered focus on the task at hand, underscoring the immediacy and critical nature of their mission. While the spirit of dependence and focus remains relevant for followers of Jesus today, the literal application of these commands (e.g., never carrying money or sandals) is generally not taken as a universal, perpetual requirement. Instead, they serve as a powerful illustration of the radical dedication Jesus expects when one is called to advance his Kingdom, adapting the principle to modern contexts while maintaining the core value of reliance on God and mission-driven urgency.
Jesus warns cities like Chorazin and Capernaum that it will be 'more tolerable' for ancient, wicked cities like Tyre, Sidon, and Sodom. Why would he condemn people more harshly for simply not repenting, especially if they didn't understand who he was?
Jesus's condemnation is based on the extraordinary privilege these cities had: they witnessed his powerful miracles and heard his direct teachings. The phrase 'if the mighty works had been done in Tyre and Sidon which were done in you' is key. It indicates that these cities had an unparalleled exposure to God's redemptive power, a clearer revelation than many others, including those ancient cities. Therefore, their refusal to repent in the face of such clear evidence was a greater offense. This isn't about blind condemnation, but about accountability for what has been revealed. More privilege, more revelation, leads to greater responsibility. Their rejection wasn't out of ignorance, but out of a deliberate refusal to respond to the undeniable presence and power of God working among them.
The Significance of 'Seventy' (or 'Seventy-Two')
The number of messengers Jesus sends out, whether 'seventy' or 'seventy-two,' holds symbolic weight in Jewish thought. The Septuagint, the ancient Greek translation of the Hebrew Bible, is traditionally said to have been translated by seventy or seventy-two scholars. More significantly, the table of nations in Genesis 10 lists seventy (or seventy-two, depending on the manuscript tradition) nations descending from Noah. This number would have signaled to a Jewish audience that the mission was not just for Israel, but had a universal, Gentile-reaching scope. This subtly hints at the expansive nature of God's Kingdom, foreshadowing the global mission that would unfold after Jesus's resurrection and ascension, inviting all peoples into salvation.
Furthermore, the specific instructions given to these seventy (or seventy-two) to travel without extra provisions and to not engage in lengthy greetings speaks to the urgency of their task. In the ancient world, travel was slow and greetings could be elaborate, involving prolonged conversations. By instructing them to forgo these customs, Jesus was emphasizing that the message of the Kingdom was immediate and required single-minded dedication, without the distractions of worldly concerns or social niceties. This radical approach underlined the profound significance and pressing nature of their mission to announce that God’s Kingdom had drawn near.