Sermon Tone Analysis

O que significa 70/72?

Por que os discípulos tem que serem enviados de 2 em 2?

Por que Jesus compara a cidade que não o recebe com Sodoma ?

Introdução

10:1–20 Luke is the only Gospel to record disciples being sent ahead of Jesus on His way to Jerusalem.

The material in this passage appears in Matthew in the commissioning of the Twelve (compare Matt 9:37–38; 10:7–16).

The section concludes with more material unique to Luke’s Gospel: The disciples return and report their success to Jesus, who comments on Satan’s downfall and His followers’ authority.

10:1–24 The Mission of the Seventy-two.

Having sent out the Twelve (9:1–6), Jesus now sends 72 of his disciples on a mission of healing and gospel proclamation.

Comentário

1a) Depois disso,

1a) Depois disso,

o Senhor designou outros setenta e dois,

Some manuscripts report 70 disciples; others have 72.

Appointed in addition to the Twelve, these disciples serve as heralds of Jesus’ proclamation of the kingdom of God.

72

the number probably has symbolic significance representing the number of nations in the world (cf.

Genesis 10).

70

Seventy.

The emissaries numbered twelve to correspond with the twelve tribes of Israel; this is made explicit at 22:30 (Mt 19:28) and Rv 21:12–14.

These seventy correspond to the seventy elders Moshe appointed in the wilderness, who received of the Spirit and prophesied (Numbers 11:16, 24–25).

The high Sanhedrin numbered seventy for the same reason.

These seventy correspond to the seventy elders Moshe appointed in the wilderness, who received of the Spirit and prophesied (Numbers 11:16, 24–25).

The high Sanhedrin numbered seventy for the same reason.

e os enviou dois a dois

Sending them out two-by-two fulfills the OT requirement for two witnesses (Deut.

17:6; 19:15).

à sua frente

a toda cidade

e lugar aonde ele próprio devia ir.

Aqui, mais uma vez, Lucas estabelece uma identificação entre Jesus e a comunidade dos discípulos, a Igreja.

2a) E dizia-lhes:

"A colheita é grande,

mas os operários são poucos.

Pedi,

pois,

ao Senhor da colheita que envie operários

para sua colheita.

10:2.

A rabbi of the late first to early second century made a similar statement to Jesus’ here, referring to training people in the law; the urgency of harvesting while the fields are ripe was a natural image to first-century farmers.

3a) Ide!

Eis que eu vos envio como cordeiros entre lobos.

10:3 Lambs among wolves was a common metaphor in Judaism for being in a dangerous situation.

10:3.

Jewish people sometimes viewed themselves (Israel) as sheep among wolves (the Gentiles).

The image of a lamb among wolves was proverbial for defenselessness.

4a) Não leveis bolsa,

nem alforje,

nem sandálias,

e a ninguém saudeis pelo caminho.

Essenes reportedly received such hospitality from fellow Essenes in various cities that they did not need to take provisions when they traveled.

Greeting no one on the way indicates the urgency of their prophetic mission representing God and not themselves (cf. 1 Kings 13:9–10; 2 Kings 4:29; 9:3); it was offensive to withhold greetings, and pious people tried to be the first to greet an approaching person.

(Jewish teachers agreed, however, that one should not interrupt religious duties like prayer in order to greet someone.)

5a) Em qualquer casa em que entrardes,

dizei primeiro:

'Paz a esta casa!'

6a) E se lá houver um filho de paz,

a vossa paz irá repousar sobre ele;

senão, voltará a vós.

Shalom aleikhem.

The word “shalom” means not only “peace” but also tranquillity, safety, well-being, welfare, health, contentment, success, comfort, wholeness and integrity.

“Shalom aleikhem” means “Peace be upon you” and is a common greeting, as is simply “Shalom!”

Thus there is a deeper meaning to Yeshua’s instruction in v. 13 on when to give or withhold shalom, for he refers not only to the greeting but to the whole complex of peace/wholeness/well-being that the Messiah offers through his talmidim—and similarly at many places in the New Testament.

7a) Permanecei nessa casa,

comei e bebei do que tiverem,

pois o operário é digno do seu salário.

Não passeis de casa em casa.

8a) Em qualquer cidade em que entrardes e fordes recebidos,

comei o que vos servirem;

9a) curai os enfermos que nela houver

e dizei ao povo:

'O Reino de Deus está próximo de vós'.

10a) Mas em qualquer cidade em que entrardes

e não fordes recebidos,

saí para as praças

e dizei:

11a) 'Até a poeira da vossa cidade que se grudou aos nossos pés,

nós a sacudimos

para deixá-la

para vós.

Sabei,

no entanto,

que o Reino de Deus está próximo'.

Hospitality to travelers was a crucial virtue of Mediterranean antiquity, especially in Judaism.

12a) Digo- vos que,

naquele Dia,

haverá menos rigor para Sodoma

do que para aquela cidade.

Both the biblical prophets and subsequent Jewish tradition set forth Sodom as the epitome of sinfulness (e.g., Deut 32:32; Is 1:9; 3:9; 13:19; Jer 23:14; 50:40; Lam 4:6; Ezek 16:46; Amos 4:11; Zeph 2:9).

The particular sin that Jesus mentions here is probably rejection of God’s messengers, albeit lesser ones than Jesus (cf.

Gen 19).

Sodom A city destroyed by Yahweh along with Gomorrah (Gen 19:24).

These cities are mentioned in the NT to illustrate divine judgment (e.g., Matt 10:15; Rom 9:29; 2 Pet 2:6; Jude 7).