Luke 10:5

orth - Εκβαλῃ. There seems to be an allusion here to the case of reapers, who, though the harvest was perfectly ripe, yet were in no hurry to cut it down. News of this is brought to the Lord of the harvest the farmer, and he is entreated to exert his authority, and hurry them out; and this he does because the harvest is spoiling for want of being reaped and gathered in. See the notes on Mat 9:37 , Mat 9:38 . Verse 3 Lambs among wolves - See on Mat 10:16 (note). Verse 4 Carry neither purse nor scrip - See on Mat 10:9 (note), etc., and Mar 6:8 (note), etc. Salute no man by the way - According to a canon of the Jews, a man who was about any sacred work was exempted from all civil obligations for the time; forasmuch as obedience to God was of infinitely greater consequence than the cultivation of private friendships, or the returning of civil compliments. Verse 5 Peace be to this house - See on Mat 10:12 (note). Verse 6 The son of peace - In the Jewish style, a man who has any good or bad quality is called the son of it. Thus, wise men are called the children of wisdom, Mat 11:19 ; Luk 7:35 . So, likewise, what a man is doomed to, he is called the son of, as in Eph 2:3 , wicked men are styled the children of wrath: so Judas is called the son of perdition, Joh 17:12 ; and a man who deserves to die is called, 2Sam 12:5 , a son of death. Son of peace in the text not only means a peaceable, quiet man, but one also of good report for his uprightness and benevolence. It would have been a dishonor to this mission, had the missionaries taken up their lodgings with those who had not a good report among them who were without. Verse 7 The laborer is worthy - See on Mat 10:8 , Mat 10:12 (note). Go not from house to house - See on Mat 10:11 (note). It would be a great offense among the Hindoos if a guest, after being made welcome at a house, were to leave it and go to another. Verse 9 The kingdom of God is come nigh unto you - Εφ ὑμας, is just upon you. This was the general text on which they were to preach all their sermons. See it explained, Mat 3:2 (note). Verse 11 Even the very dust of your city - See on Mat 10:14 , Mat 10:15 (note). Verse 13 Wo unto thee, Chorazin! - See on Mat 11:21-24 (note). Verse 15 To hell - To hades. See this explained, Mat 11:23 (note). Verse 16 He that despiseth you, despiseth me - "The holy, blessed God said: 'Honor my statutes, for they are my ambassadors: and a man's ambassador is like to himself. If thou honor my precepts, it is the same as if thou didst honor me; and if thou despise them, thou despisest me." R. Tancum. "He that murmurs against his teacher is the same as if he had murmured against the Divine Shekinah." Sanhedrin, fol. 110. Verse 17 The seventy returned again with joy - Bishop Pearce thinks they returned while our Lord was on his slow journey to Jerusalem, and that they had been absent only a few days. Verse 18 I beheld Satan - Or, Satan himself, τον Σαταναν, the very Satan, the supreme adversary, falling as lightning, with the utmost suddenness, as a flash of lightning falls from the clouds, and at the same time in the most observable manner. The fall was both very sudden and very apparent. Thus should the fall of the corrupt Jewish state be, and thus was the fall of idolatry in the Gentile world. Verse 19 To tread on serpents, etc. - It is possible that by serpents and scorpions our Lord means the scribes and Pharisees, whom he calls serpents and a brood of vipers, Mat 23:33 , (see the note there), because, through the subtilty and venom of the old serpent, the devil, they opposed him and his doctrine; and, by trampling on these, it is likely that he means, they should get a complete victory over such: as it was an ancient custom to trample on the kings and generals who had been taken in battle, to signify the complete conquest which had been gained over them. See Jos 10:24 . See also Rom 16:20 . See the notes on Mar 16:17 , Mar 16:18 . Verse 20 Because your names are written in heaven - This form of speech is taken from the ancient custom of writing the names of all the citizens in a public register, that the several families might be known, and the inheritances properly preserved. This custom is still observed even in these kingdoms, though not particularly noticed. Every child that is born in the land is ordered to be registered, with the names of its parents, and the time when born, baptized, or registered; and this register is generally kept in the parish church, or in some public place of safety. Such a register as this is called in Phi 4:3 ; Rev 3:5 , etc., the book of life, i.e. the book or register where the persons were enrolled as they came into life. It appears also probable, that when any person died, or behaved improperly, his name was sought out and erased from the book, to prevent any confusion that might happen in consequence of improper persons laying claim to an estate, and to cut off the unworthy from the rights and privileges of the peaceable, upright citizens. To this custom of blotting the names of deceased and disorderly persons out of the public registers, there appear to be allusions, Exo 32:32 , where see the note; and Rev 3:5 ; Deu 9:14 ; Deu 25:19 ; Deu 29:20 ; 2Kgs 14:27 ; Psa 69:28 ; Psa 109:13 , and in other places. Verse 21 Rejoiced in spirit - Was truly and heartily joyous: felt an inward triumph. But τῳ πνευματι, τῳ ἁγιῳ, the Holy Spirit, is the reading here of BCDKL, six others; the three Syriac, later Persic, Coptic, Ethiopic, Armenian, Vulgate, all the Itala except one, and Augustin and Bede. These might be considered sufficient authority to admit the word into the text. I thank thee - Bishop Pearce justly observes, the thanks are meant to be given to God for revealing them to babes, not for hiding them from the others. See on Mat 11:25 (note). Thou hast hid - That is, thou hast not revealed them to the scribes and Pharisees, who idolized their own wisdom; but thou hast revealed them to the simple and humble of heart. Verse 22 The Codex Alexandrinus, several other very ancient MSS., and some ancient versions, as well as the margin of our own, begin this verse with, And turning to his disciples, he said. But as this clause begins Luk 10:23 , it is not likely that it was originally in both. Griesbach has left these words out of the text, and Professor White says, Certissime delenda, "These words should most assuredly be erased." All things are delivered to me - See on Mat 11:27 (note). Verse 23 Blessed are the eyes which see the things that ye see - There is a similar saying to this among the rabbins, in Sohar. Genes., where it is said, "Blessed is that generation which the earth shall bear, when the King Messiah cometh." Verse 24 Many prophets - See on Mat 13:11 , Mat 13:17 (note). Verse 25 A certain lawyer - See on Mat 22:35 (note). Verse 27 Thou shalt love the Lord - See this important subject explained at large, on Mat 22:37-40 (note). Thy neighbor as thyself - See the nature of self-love explained, on Mat 19:19 (note). Verse 29 Willing to justify himself - Wishing to make it appear that he was a righteous man, and that consequently he was in the straight road to the kingdom of God, said, Who is my neighbor? supposing our Lord would have at once answered, "Every Jew is to be considered as such, and the Jews only." Now as he imagined he had never been deficient in his conduct to any person of his own nation, he thought he had amply fulfilled the law. This is the sense in which the Jews understood the word neighbor, as may be seen from Lev 19:15-18 . But our Lord shows here, that the acts of kindness which a man is bound to perform to his neighbor when in distress, he should perform to any person, of whatever nation, religion, or kindred, whom he finds in necessity. As the word πλησιον signifies one who is near, Anglo Saxon, he that is next, this very circumstance makes any person our neighbor whom we know; and, if in distress, an object of our most compassionate regards. If a man came from the most distant part of the earth, the moment he is near you he has a claim upon your mercy and kindness, as you would have on his, were your dwelling-place transferred to his native country. It is evident that our Lord uses the word πλησιον (very properly translated neighbor, from nae or naer, near, and buer, to dwell) in its plain, literal sense. Any person whom you know, who dwells hard by, or who passes near you, is your neighbor while within your reach. Verse 30 And Jesus answering - Rather, Then Jesus took him up. This I believe to be the meaning of the word ὑπολαβων; he threw out a challenge, and our Lord took him up on his own ground. See Wakefield's Testament. A certain man went down from Jerusalem - Or, A certain man of Jerusalem going down to Jericho. This was the most public road in all Judea, as it was the grand thoroughfare between these two cities for the courses of priests, twelve thousand of whom are said to have resided at Jericho. See Lightfoot. Fell among thieves - At this time the whole land of Judea was much infested with hordes of banditti; and it is not unlikely that many robberies might have been committed on that very road to which our Lord refers. Verse 31 And by chance - Κατα συγκυριαν properly means the coincidence of time and circumstance. At the time in which the poor Jew was half dead, through the wounds which he had received, a priest came where he was. So the priest's coming while the man was in that state is the coincidence marked out by the original words. Priest and Levite are mentioned here, partly because they were the most frequent travelers on this road, and partly to show that these were the persons who, from the nature of their office, were most obliged to perform works of mercy; and from whom a person in distress had a right to expect immediate succor and comfort; and their inhuman conduct here was a flat breach of the law, Deu 22:1-4 . Verse 33 Samaritan is mentioned merely to show that he was a person from whom a Jew had no right to expect any help or relief, because of the enmity which subsisted between the two nations. Verse 34 Pouring in oil and wine - These, beaten together, appear to have been used formerly as a common medicine for fresh wounds. Bind up a fresh cut immediately in a soft rag or lint, moistened with pure olive oil, and the parts will heal by what is called the first intention, and more speedily than by any other means. An inn - Πανδοχειον, from παν, all, and δεχομαι, I receive; because it receives all comers. Verse 35 Two pence - Two denarii, about fifteen pence, English; and which, probably, were at that time of ten times more value there than so much is with us now. Verse 36 Which - was neighbor - Which fulfilled the duty which one neighbor owes to another? Verse 37 He that showed mercy - Or, so much mercy. His prejudice would not permit him to name the Samaritan, yet his conscience obliged him to acknowledge that he was the only righteous person of the three. Go, and do thou likewise - Be even to thy enemy in distress as kind, humane, and merciful, as this Samaritan was. As the distress was on the part of a Jew, and the relief was afforded by a Samaritan, the lawyer, to be consistent with the decision he had already given, must feel the force of our Lord's inference, that it was his duty to act to any person, of whatever nation or religion he might be, as this Samaritan had acted toward his countryman. It is very likely that what our Lord relates here was a real matter of fact, and not a parable; otherwise the captious lawyer might have objected that no such case had ever existed, and that any inference drawn from it was only begging the question; but as he was, in all probability, in possession of the fact himself, he was forced to acknowledge the propriety of our Lord's inference and advice. Those who are determined to find something allegorical, even in the plainest portions of Scripture, affirm that the whole of this relation is to be allegorically considered; and, according to them, the following is the true exposition of the text. The certain man means Adam - went down, his fall - from Jerusalem, יראה שלום yorih shalom, he shall see peace, perfection, etc., meaning his state of primitive innocence and excellence - to Jericho, (ירחי yareacho, his moon), the transitory and changeable state of existence in this world - thieves, sin and Satan - stripped, took away his righteousness, which was the clothing of the soul - wounded, infected his heart with all evil and hurtful desires, which are the wounds of the spirit - half dead, possessing a living body, carrying about a soul dead in sin. The priest, the moral law - the Levite, the ceremonial law - passed by, either could not or would not afford any relief, because by the law is the knowledge of sin, not the cure of it. A certain Samaritan, Christ; for so he was called by the Jews, Joh 8:48 - as he journeyed, meaning his coming from heaven to earth; his being incarnated - came where he was, put himself in man's place, and bore the punishment due to his sins - had compassion, it is through the love and compassion of Christ that the work of redemption was accomplished - went to him, Christ first seeks the sinner, who, through his miserable estate, is incapable of seeking or going to Christ - bound up his wounds, gives him comfortable promises, and draws him by his love - pouring in oil, pardoning mercy - wine, the consolations of the Holy Ghost - set him on his own beast, supported him entirely by his grace and goodness, so that he no longer lives, but Christ lives in him - took him to an inn, his Church, uniting him with his people - took care of him, placed him under the continual notice of his providence and love - when he departed, when he left the world and ascended to the Father - took out two pence, or denarii, the law and the Gospel; the one to convince of sin, the other to show how it is to be removed - gave them to the host, the ministers of the Gospel for the edification of the Church of Christ - take care of him, as they are Gods watchmen and God's stewards, they are to watch over the flock of Christ, and give to each his portion of meat in due season. What thou spendest more, if thou shouldst lose thy health and life in this work - when I come again, to judge the world, I will repay thee, I will reward thee with an eternity of glory. Several primitive and modern fathers treat the text in this way. What I have given before is, I believe, the meaning of our blessed Lord. What I have given here is generally true in itself, but certainly does not follow from the text. Mr. Baxter's note here is good: "They who make the wounded man Adam, and the good Samaritan Christ, abuse the passage." A practice of this kind cannot be too strongly reprehended. Men may take that advantage of the circumstances of the case to illustrate the above facts and doctrines; but let no man say this is the meaning of the relation; no: but he may say, we may make this use of it. Though I cannot recommend this kind of preaching, yet I know that some simple upright souls have been edified by it. I dare not forbid a man to work by whom God may choose to work a miracle, because he follows not with us. But such a mode of interpretation I can never recommend. Verse 38 A certain village - If this village was Bethany, where Martha and Mary lived, at less than two miles' distance from Jerusalem, see Joh 11:1 , Joh 11:18 ; Joh 12:2 , then this must have happened later than Luke places it; because, in Luk 19:29 , he represents Jesus as having arrived after this at Bethany; and what is said in Luk 13:22 , and Luk 17:11 , seems to confirm that this visit of Jesus to Martha and Mary ought to be placed later. Bishop Pearce. Received him - Kindly received, ὑπεδεξατο, she received him in a friendly manner, under her roof; and entertained him hospitably. So the word is used in the best Greek writers. Martha is supposed by some to have been a widow, with whom her brother Lazarus and sister Mary lodged. Verse 39 Sat at Jesus' feet - This was the posture of the Jewish scholars, while listening to the instructions of the rabbins. It is in this sense that St. Paul says he was brought up at the Feet of Gamaliel, Act 22:3 . Verse 40 Martha was cumbered - Περιεσπατο, perplexed, from περι, about, and σπαω, I draw. She was harassed with different cares and employments at the same time; one drawing one way, and another, another: a proper description of a worldly mind. But in Martha's favor it may be justly said, that all her anxiety was to provide suitable and timely entertainment for our Lord and his disciples; for this is the sense in which the word διακονιαν, serving, should be taken. And we should not, on the merest supposition, attribute earthly-mindedness to a woman whose character stands unimpeachable in the Gospel; and who, by entertaining Christ and his disciples, and providing liberally for them, gave the highest proof that she was influenced by liberality and benevolence, and not by parsimony or covetousness. Dost thou not care - Dost thou not think it wrong, that my sister thus leaves me to provide and prepare this supper, alone? Help me - Συναντιλαβηται, from συν, together, and αντιλαμβανομαι, to support. The idea is taken from two pillars meeting together at the top, exactly over the center of the distance between their bases, and thus mutually supporting each other. Order her to unite her skill and strength with mine, that the present business may be done with that speed and in that order which the necessity and importance of the case demand. Verse 41 Thou art careful and troubled - Thou art distracted, μεριμνας, thy mind is divided, (see on Mat 13:22 (note)), in consequence of which, τυρβαζῃ, thou art disturbed, thy spirit is thrown into a tumult. About many things - Getting a variety of things ready for this entertainment, much more than are necessary on such an occasion. Verse 42 One thing is needful - This is the end of the sentence, according to Bengel. "Now Mary hath chosen, etc.," begins a new one. One single dish, the simplest and plainest possible, is such as best suits me and my disciples, whose meat and drink it is to do the will of our heavenly Father. Mary hath chosen that good part - That is, of hearing my word, of which she shall not be deprived; it being at present of infinitely greater importance to attend to my teaching than to attend to any domestic concerns. While thou art busily employed in providing that portion of perishing food for perishing bodies, Mary has chosen that spiritual portion which endures for ever, and which shall not be taken away from her; therefore I cannot command her to leave her present employment, and go and help thee to bring forward a variety of matters, which are by no means necessary at this time. Our Lord both preached and practised the doctrine of self-denial; he and his disciples were contented with a little, and sumptuous entertainments are condemned by the spirit and design of his Gospel. Multos morbos, multa fercula fecerunt. Seneca. "Many dishes, many diseases." Bishop Pearce remarks that the word χρεια, needful, is used after the same manner for want of food in Mar 2:25 , where of David it is said, χρειαν εσχε, he had need, when it means he was hungry. I believe the above to be the true meaning of these verses; but others have taken a somewhat different sense from them: especially when they suppose that by one thing needful our Lord means the salvation of the soul. To attend to this is undoubtedly the most necessary of all things, and should be the first, the grand concern of every human spirit; but in my opinion it is not the meaning of the words in the text. It is only prejudice from the common use of the words in this way that could make such an interpretation tolerable. Kypke in loc. has several methods of interpreting this passage. Many eminent commentators, both ancient and modern, consider the text in the same way I have done. But this is termed by some, "a frigid method of explaining the passage;" well, so let it be; but he that fears God will sacrifice every thing at the shrine of Truth. I believe this alone to be the true meaning o the place, and I dare not give it any other. Bengelius points the whole passage thus: Martha, Martha, thou art careful and troubled about many things: but one thing is needful. Now, Mary hath chosen that good portion, which shall not be taken away from her. That the salvation of the soul is the first and greatest of all human concerns, every man must acknowledge who feels that he has a soul; and in humility of mind to hear Jesus, is the only way of getting that acquaintance with the doctrine of salvation without which how can he be saved? While we fancy we are in no spiritual necessity, the things which concern salvation will not appear needful to us! A conviction that we are spiritually poor must precede our application for the true riches. The whole, says Christ, need not the physician, but those who are sick. Martha has been blamed, by incautious people, as possessing a carnal, worldly spirit; and as Mary Magdalene has been made the chief of all prostitutes, so has Martha of all the worldly-minded. Through her affectionate respect for our Lord and his disciples, and through that alone, she erred. There is not the slightest intimation that she was either worldly-minded or careless about her soul; nor was she at this time improperly employed, only so far as the abundance of her affection led her to make a greater provision than was necessary on the occasion. Nor are our Lord's words to be understood as a reproof; they are a kind and tender expostulation, tending to vindicate the conduct of Mary. The utmost that can be said on the subject is, Martha was well employed, but Mary, on this occasion, better. If we attend to the punctuation of the original text, the subject will appear more plain. I shall transcribe the text from Bengel's own edition, Stutgardiae, 1734, 12 mo. Luk 10:41 , Luk 10:42 . Luk 10:41 , αποκριθεις δε ειπεν αυτῃ ὁ Ιησους, Μαρθα, Μαρθα, μεριμνᾳς και τυρβαζῃ περι πολλα· ἑνος δε εϚι χρεια. Μαρια δε την αγαθην μεριδα εξελεξατο, ἡτις ουκ αφαιρεθησεται απ' αυτης. "Then Jesus answered her, Martha, Martha, thou art anxiously careful and disturbed about many things; but one thing is necessary. But Mary hath chosen that good portion which shall not be taken away from her." I have shown, in my notes, that Martha was making a greater provision for her guests than was needful; that it was in consequence of this that she required her sister's help; that Jesus tenderly reproved her for her unnecessary anxiety and superabundant provision, and asserted that but one thing, call it course or dish, was necessary on the occasion, yet she had provided many; and that this needless provision was the cause of the anxiety and extra labor. Then, taking occasion, from the circumstances of the case, to vindicate Mary's conduct, and to direct his loving reproof more pointedly at Martha's heart, he adds, Mary hath chosen a good portion; that is, she avails herself of the present opportunity to hear my teaching, and inform herself in those things which are essential to the salvation of the soul. I cannot, therefore, order her to leave my teaching, to serve in what I know to be an unnecessary service, however kindly designed: for it would be as unjust to deprive her of this bread of life, after which she so earnestly hungers, as to deprive thee, or thy guests, of that measure of common food necessary to sustain life. All earthly portions are perishing: "Meats for the belly, and the belly for meats, but God will destroy both it and then; but the work of the Lord abideth for ever;" her portion, therefore, shall not be taken away from her. This is my view of the whole subject; and all the terms in the original, not only countenance this meaning, but necessarily require it. The words, one thing is needful, on which we lay so much stress, are wanting in some of the most ancient MSS., and are omitted by some of the fathers, who quote all the rest of the passage: a plain proof that the meaning which we take out of them was not thought of in very ancient times; and in other MSS., versions, and fathers, there is an unusual variety of readings where even the thing, or something like it, is retained. Some have it thus; Martha, Martha, thou labourest much, and yet a little is sufficient, yea, one thing only. Others: And only one thing is required. Others: Thou art curious and embarrassed about many things, when that which is needful is very small. Others: But here there need only a few things. Others: But a few things, or one only, is necessary. Now these are the readings of almost all the ancient versions; and we plainly perceive, by them, that what we term the one thing needful, is not understood by one of them as referring to the salvation of the soul, but to the provision Then to be made. It would be easy to multiply authorities, but I spare both my own time and that of my reader. In short, I wonder how the present most exceptionable mode of interpretation ever obtained; as having no countenance in the text, ancient MSS. or versions, and as being false in itself; for even Christ himself could not say, that sitting at his feet, and hearing his word, was the One thing Needful. Repentance, faith, prayer, obedience, and a thousand other things are necessary to our salvation, besides merely hearing the doctrines of Christ, even with the humblest heart. Introduction Christ teaches his disciples to pray, Luk 11:1-4 . Shows the necessity of importunity in prayer, Luk 11:5-13 . Casts out a dumb demon, Luk 11:14 . The Jews ascribe this to the power of Beelzebub; our Lord vindicates his conduct, Luk 11:15-23 . Miserable state of the Jews, Luk 11:24-26 . Who they are that are truly blessed, Luk 11:27 , Luk 11:28 . He preaches to the people, Luk 11:29-36 . A Pharisee invites him to dine with him, who takes offense because he washed not his hands, Luk 11:37 , Luk 11:38 . Our Lord exposes their hypocrisy, Luk 11:39-44 . He denounces woes against the lawyers, Luk 11:45-52 . The scribes and Pharisees are greatly offended, and strive to entangle him in his words, Luk 11:53 , Luk 11:54 . Verse 1 Teach us to pray - See the nature of prayer, with an ample explanation of the different parts of the Lord's Prayer, treated of in Mat 6:5-16 (note). The prayer related here by Luke is not precisely the same as that mentioned by Matthew; and indeed it is not likely that it was given at the same time. That in Matthew seems to have been given after the second passover; and this in Luke was given probably after the third passover, between the feasts of tabernacles, and the dedication. It is thus that Bishop Newcome places them in his Greek Harmony of the Gospels. There are many variations in the MSS. in this prayer; but they seem to have proceeded principally from the desire of rendering this similar to that in Matthew. Attempts of this nature have given birth to multitudes of the various readings in the MSS. of the New Testament. It should be remarked, also, that there is no vestige of the doxology found in Matthew, in any copy of St. Luke's Gospel. Verse 4 Lead us not into temptation, etc. - Dr. Lightfoot believes that this petition is intended against the visible apparitions of the devil, and his actual obsessions; he thinks that the meaning is too much softened by our translation. Deliver us from evil, is certainly a very inadequate rendering of ῥυσαι ἡμας απο του πονηρου; literally, Deliver us from the wicked one. Verse 6 In his journey is come - Or, perhaps more literally, A friend of mine is come to me out of his way, εξ ὁδου, which renders the case more urgent - a friend of mine, benighted, belated, and who has lost his way, is come unto me. This was a strong re

and sent them two and two before his face into every city and place, whither he himself would come. 2 Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. 3 Go your ways: behold, I send you forth as lambs among wolves. 4 Carry neither purse, nor scrip, nor shoes: and salute no man by the way. 5 And into whatsoever house ye enter, first say, Peace be to this house. 6 And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. 7 And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. 8 And into whatsoever city ye enter, and they receive you, eat such things as are set before you: 9 And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. 10 But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, 11 Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. 12 But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. 13 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. 14 But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. 15 And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. 16 He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. We have here the sending forth of seventy disciples, two and two, into divers parts of the country, to preach the gospel, and to work miracles in those places which Christ himself designed to visit, to make way for his entertainment. This is not taken notice of by the other evangelists: but the instructions here given them are much the same with those given to the twelve. Observe, I. Their number: they were seventy. As in the choice of twelve apostles Christ had an eye to the twelve patriarchs, the twelve tribes, and the twelve princes of those tribes, so here he seems to have an eye to the seventy elders of Israel. So many went up with Moses and Aaron to the mount, and saw the glory of the God of Israel ( Exod. xxiv. 1 , 9 ), and so many were afterwards chosen to assist Moses in the government, in order to which the Spirit of prophecy came unto them, Num. xi. 24, 25 . 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, Exod. xv. 27 . They were seventy elders of the Jews that were employed by Ptolemy king of Egypt in turning the Old Testament into Greek, whose translation is thence called the Septuagint. The great sanhedrim consisted of this number. Now, 1. We are glad to find that Christ had so many followers fit to be sent forth; his labour was not altogether in vain, though he met with much opposition. Note, Christ's interest is a growing interest, and his followers, like Israel in Egypt, though afflicted shall multiply. These seventy, though they did not attend him so closely and constantly as the twelve did, were nevertheless the constant hearers of his doctrine, and witnesses of his miracles, and believed in him. Those three mentioned in the close of the foregoing chapter might have been of these seventy, if they would have applied themselves in good earnest to their business. These seventy are those of whom Peter speaks as " the men who companied with us all the time that the Lord Jesus went in and out among us, " and were part of the one hundred and twenty there spoken of, Acts i. 15 , 21 . Many of those that were the companions of the apostles, whom we read of in the Acts and the Epistles, we may suppose, were of these seventy disciples. 2. We are glad to find there was work for so many ministers, hearers for so many preachers: thus the grain of mustard-seed began to grow, and the savour of the leaven to diffuse itself in the meal, in order to the leavening of the whole. II. Their work and business: He sent them two and two, that they might strengthen and encourage one another. If one fall, the other will help to raise him up. He sent them, not to all the cities of Israel, as he did the twelve, but only to every city and place whither he himself would come ( v. 1 ), as his harbingers; and we must suppose, though it is not recorded, that Christ soon after went to all those places whither he now sent them, though he could stay but a little while in a place. Two things they were ordered to do, the same that Christ did wherever he came:—1. They must heal the sick ( v. 9 ), heal them in the name of Jesus, which would make people long to see this Jesus, and ready to entertain him whose name was so powerful. 2. They must publish the approach of the kingdom of God, its approach to them: "Tell them this, The kingdom of God is come nigh to you, and you now stand fair for an admission into it, if you will but look about you. Now is the day of your visitation, know and understand it." It is good to be made sensible of our advantages and opportunities, that we may lay hold of them. When the kingdom of God comes nigh us, it concerns us to go forth to meet it. III. The instructions he gives them. 1. They must set out with prayer ( v. 2 ); and, in prayer, (1.) They must be duly affected with the necessities of the souls of men, which called for their help. They must look about, and see how great the harvest was, what abundance of people there were that wanted to have the gospel preached to them and were willing to receive it, nay, that had at this time their expectations raised of the coming of the Messiah and of his kingdom. There was corn ready to shed and be lost for want of hands to gather it in. Note, Ministers should apply themselves to their work under a deep concern for precious souls, looking upon them as the riches of this world, which ought to be secured for Christ. They must likewise be concerned that the labourers were so few. The Jewish teachers were indeed many, but they were not labourers; they did not gather in souls to God's kingdom, but to their own interest and party. Note, Those that are good ministers themselves wish that there were more good ministers, for there is work for more. It is common for tradesmen not to care how few there are of their own trade; but Christ would have the labourers in his vineyard reckon it a matter of complaint when the labourers are few. (2.) They must earnestly desire to receive their mission from God, that he would send them forth as labourers into his harvest who is the Lord of the harvest, and that he would send others forth; for, if God send them forth, they may hope he will go along with them and give them success. Let them therefore say, as the prophet ( Isa. vi. 8 ), Here I am, send me. It is desirable to receive our commission from God, and then we may go on boldly. 2. They must set out with an expectation of trouble and persecution: " Behold, I send you forth as lambs among wolves; but go your ways, and resolve to make the best of it. Your enemies will be as wolves, bloody and cruel, and ready to pull you to pieces; in their threatenings and revilings, they will be as howling wolves to terrify you; in their persecutions of you, they will be as ravening wolves to tear you. But you must be as lambs, peaceable and patient, though made an easy prey of." It would have been very hard thus to be sent forth as sheep among wolves, if he had not endued them with his spirit and courage. 3. They must not encumber themselves with a load of provisions, as if they were going a long voyage, but depend upon God and their friends to provide what was convenient for them: "Carry neither a purse for money, nor a scrip or knapsack for clothes or victuals, nor new shoes (as before to the twelve, ch. ix. 3 ); and salute no man by the way. " This command Elisha gave to his servant, when he sent him to see the Shunamite's dead child, 2 Kings iv. 29 . Not that Christ would have his ministers to be rude, morose, and unmannerly; but, (1.) They must go as men in haste, that had their particular places assigned them, where they must deliver their message, and in their way directly to those places must not hinder or retard themselves with needless ceremonies or compliments. (2.) They must go as men of business, business that relates to another world, which they must be intent in, and intent upon, and therefore must not entangle themselves with conversation about secular affairs. Minister verbi est; hoc age—You are a minister of the word; attend to your office. (3.) They must go as serious men, and men in sorrow. It was the custom of mourners, during the first seven days of their mourning, not to salute any, Job ii. 13 . Christ was a man of sorrows and acquainted with grief; and it was fit that by this and other signs his messengers should resemble him, and likewise show themselves affected with the calamities of mankind which they came to relieve, and touched with a feeling of them. 4. They must show, not only their goodwill, but God's good-will, to all to whom they came, and leave the issue and success to him that knows the heart, v. 5, 6 . (1.) The charge given them was, Whatsoever house they entered into, they must say, Peace be to this house. Here, [1.] They are supposed to enter into private houses; for, being not admitted into the synagogues, they were forced to preach where they could have liberty. And, as their public preaching was driven into houses, so thither they carried it. Like their Master, wherever they visited, they preached from house to house, Acts v. 42 ; xx. 20 . Christ's church was at first very much a church in the house. [2.] They are instructed to say, " Peace be to this house, to all under this roof, to this family, and to all that belong to it." Peace be to you was the common form of salutation among the Jews. They must not use it in formality, according to custom, to those they met on the way, because they must use it with solemnity to those whose houses they entered into: " Salute no man by the way in compliment, but to those into whose house ye enter, say, Peace be to you, with seriousness and in reality; for this is intended to be more than a compliment." Christ's ministers go into all the world, to say, in Christ's name, Peace be to you. First, We are to propose peace to all, to preach peace by Jesus Christ, to proclaim the gospel of peace, the covenant of peace, peace on earth, and to invite the children of men to come and take the benefit of it. Secondly, We are to pray for peace to all. We must earnestly desire the salvation of the souls of those we preach to, and offer up those desires to God in prayer; and it may be well to let them know that we do thus pray for them, and bless them in the name of the Lord. (2.) The success was to be different, according to the different dispositions of those whom they preached to and prayed for. According as the inhabitants were sons of peace or not, so their peace should or should not rest upon the house. Recipitur ad modum recipientis—The quality of the receiver determines the nature of the reception. [1.] "You will meet with some that are the sons of peace, that by the operations of divine grace, pursuant to the designations of the divine counsel, are ready to admit the word of the gospel in the light and love of it, and have their hearts made as soft wax to receive the impressions of it. Those are qualified to receive the comforts of the gospel in whom there is a good work of grace wrought. And, as to those, your peace shall find them out and rest upon them; your prayers for them shall be heard, the promises of the gospel shall be confirmed to them, the privileges of it conferred on them, and the fruit of both shall remain and continue with them—a good part that shall not be taken away. " [2.] "You will meet with others that are no ways disposed to hear or heed your message, whole houses that have not one son of peace in them." Now it is certain that our peace shall not come upon them, they have no part nor lot in the matter; the blessing that rests upon the sons of peace shall never come upon the sons of Belial, nor can any expect the blessings of the covenant that will not come under the bonds of it. But it shall return to us again; that is, we shall have the comfort of having done our duty to God and discharged our trust. Our prayers like David's shall return into our own bosom ( Ps. xxxv. 13 ) and we shall have commission to go on in the work. Our peace shall return to us again, not only to be enjoyed by ourselves, but to be communicated to others, to the next we meet with, them that are sons of peace. 5. They must receive the kindnesses of those that should entertain them and bid them welcome, v. 7, 8 . "Those that receive the gospel will receive you that preach it, and give you entertainment; you must not think to raise estates, but you may depend upon a subsistence; and," (1.) "Be not shy; do not suspect our welcome, nor be afraid of being troublesome, but eat and drink heartily such things as they give; for, whatever kindness they show you, it is but a small return for the kindness you do them in bringing the glad tidings of peace. You will deserve it, for the labourer is worthy of his hire, the labourer in the work of the ministry is so, if he be indeed a labourer; and it is not an act of charity, but of justice, in those who are taught in the word to communicate to those that teach them " (2.) "Be not nice and curious in your diet: Eat and drink such things as they give ( v. 7 ), such things as are set before you, v. 8 . Be thankful for plain food, and do not find fault, though it be not dressed according to art." It ill becomes Christ's disciples to be desirous of dainties. As he has not tied them up to the Pharisees' superstitious fasts, so he has not allowed the luxurious feasts of the Epicureans. Probably, Christ here refers to the traditions of the elders about their meat which were so many that those who observed them were extremely critical, you could hardly set a dish of meat before them, but there was some scruple or other concerning it; but Christ would not have them to regard those things, but eat what was given them, asking no question for conscience' sake. 6. They must denounce the judgments of God against those who should reject them and their message: "If you enter into a city, and they do not receive you, if there be none there disposed to hearken to your doctrine, leave them, v. 10 . If they will not give you welcome into their houses, do you give them warning in their streets." He orders them to ( ch. ix. 5 ) do as he had ordered the apostles to do: "Say to them, not with rage, or scorn, or resentment, but with compassion to their poor perishing souls, and a holy dread of the ruin which they are bringing upon themselves, Even the dust of your city, which cleaveth on us, we do wipe off against you, v. 11 . From them do not receive any kindnesses at all, be not beholden to them. It cost that prophet of the Lord dear who accepted a meal's meat with a prophet in Bethel, 1 Kings xiii. 21, 22 . Tell them that you will not carry with you the dust of their city; let them take it to themselves, for dust they are. " It shall be a witness for Christ's messengers that they had been there according to their Master's order; tender and refusal were a discharge of their trust. But it shall be a witness against the recusants that they would not give Christ's messengers any entertainment, no, not so much as water to wash their feet with, but they were forced to wipe off the dust. "But tell them plainly, and bid them be sure of it, The kingdom of God is come nigh to you. Here is a fair offer made you; if you have not the benefit of it, it is your own fault. The gospel is brought to your doors; if you shut your doors against it, your blood is upon your own head. Now that the kingdom of God is come nigh to you, if you will not come up to it, and come into it, your sin will be inexcusable, and your condemnation intolerable." Note, The fairer offers we have of grace and life by Christ, the more we shall have to answer for another day, if we slight these offers: It shall be more tolerable for Sodom than for that city, v. 12 . The Sodomites indeed rejected the warning given them by Lot; but rejecting the gospel is a more heinous crime, and will be punished accordingly in that day. He means the day of judgment ( v. 14 ), but calls it, by way of emphasis, that day, because it is the last and great day, the day when we must account for all the days of time, and have our state determined for the days of eternity. Upon this occasion, the evangelist repeats, (1.) The particular doom of those cities wherein most of Christ's mighty works were done, which we had, Matt. xi. 20 , &c. Chorazin, Bethsaida, and Capernaum, all bordering upon the sea of Galilee, where Christ was most conversant, are the places here mentioned. [1.] They enjoyed greater privileges. Christ's mighty works were done in them, and they were all gracious works, works of mercy. They were hereby exalted to heaven, not only dignified and honoured, but put into a fair way of being happy; they were brought as near heaven as external means could bring them. [2.] God's design in favouring them thus was to bring them to repentance and reformation of life, to sit in sackcloth and ashes, both in humiliation for the sins they had committed, and in humility and a meek subjection to God's government. [3.] Their frustrating this design, and their receiving the grace of God therein in vain. It is implied that they repented not; they were not wrought upon by all the miracles of Christ to think the better of him, or the worse of sin; they did not bring forth fruits agreeable to the advantages they enjoyed. [4.] There was reason to think, morally speaking, that, if Christ had gone to Tyre and Sidon, Gentile cities, and had preached the same doctrine to them and wrought the same miracles among them that he did in these cities of Israel, they would have repented long ago, so speedy would their repentance have been, and that in sackcloth and ashes, so deep would it have been. Now to understand the wisdom of God, in giving the means of grace to those who would not improve them, and denying them to those that would, we must wait for the great day of discovery. [5.] The doom of those who thus receive the grace of God in vain will be very fearful. They that were thus exalted, not making use of their elevation, will be thrust down to hell, thrust down with disgrace and dishonour. They will thrust in to get into heaven, in the crowd of professors, but in vain; they shall be thrust down, to their everlasting grief and disappointment, into the lowest hell, and hell will be hell indeed to them. [6.] In the day of judgment Tyre and Sidon will fare better, and it will be more tolerable for them than for these cities. (2.) The general rule which Christ would go by, as to those to whom he sent his ministers: He will reckon himself treated according as they treated his ministers, v. 16 . What is done to the ambassador is done, as it were, to the prince that sends him. [1.] " He that hearest you, and regardeth what you say, heareth me, and herein doeth me honour. But," [2.] "He that despiseth you doth in effect despise me, and shall be reckoned with as having put an affront upon me; nay, he despiseth him that sent me. " Note, Those who contemn the Christian religion do in effect put a slight upon natural religion, which it is perfective of. And they who despise the faithful ministers of Christ, who, though they do not hate and persecute them, yet think meanly of them, look scornfully upon them, and turn their backs upon their ministry, will be reckoned with as despisers of God and Christ. The Success of the Seventy. 17 And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy nam