Luke 10:1-12 – Matthew 11:20-24; Luke 10:13-16

Luke 10:1-12

Luke 10:1-12

Luke 10:1-12

1. And after these things the Lord appointed other seventy also, and sent them two by two before his face into every city and place, to which he was to come 2. He said, therefore to them, The harvest is indeed abundant, but the laborers are few; pray ye, therefore, the Lord of the harvest to send out the laborers into his harvest 3. Go: behold, I send you as lambs among wolves. 4. Carry neither purse, nor bag nor shoes, and salute no man by the way. 5. Into whatsoever house you shall enter, first say, Peace be to this house. 6. And if the son of peace will remain upon it: but if not, it will return to you. 7. And remain in the same house eating and drinking those things which shall be given by them; for the laborer is worthy of his hire. Go not from house to house. 8. And into whatsoever city you shall enter, and they shall receive you, eat those things which are set before you: 9. And cure the diseased who are in it, and say to them, The kingdom of God is nigh to you. 10. And in whatsoever city you shall enter, and they shall not receive you, go out into its streets and say, 11. Even the dust, which has cleaved to us from your city, we wipe off against you: yet know this, that the kingdom of God is nigh to you. 12. I say to you, That in that day it will be more tolerable for Sodom than for that day.

Note 29. “Mangeans et beuvans de ce qui sera mis devant vous;” — “eating and drinking of what shall be set before you.”

Luke 10:1. And after these things the Lord appointed That the Apostles had returned to Christ before these seventy were substituted in their room, may be inferred from many circumstances. The twelve, therefore, were sent to awaken in the Jews the hope of an approaching salvation. After their return, as it was necessary that higher expectation should be excited, others were sent in greater numbers, as secondary heralds, to spread universally in every place the report of Christ’s coming. Strictly speaking, they received no commission, but were only sent by Christ as heralds, to prepare the minds of the people for receiving his doctrine. As to the number seventy, he appears to have followed that order to which the people had already been long accustomed. We must bear in mind what has been already said about the twelve Apostles, that as this was the number of the tribes when the people were in a flourishing condition, so an equal number of apostles or patriarchs was chosen, to reassemble the members of the lacerated body, that the restoration of the Church might thus be complete.

Note 30. Harmony, volume 1 p. 438.

There was a similar reason for these seventy. We know that Moses, finding himself insufficient for the burden, took seventy judges to be associated with him in governing the people, (Exodus 18:22; 24:1.) But when the Jews returned from the Babylonish captivity, they had a council or συνέδριον—which was corrupted into Sanedrin —consisting of seventy-two judges. As usually happens with such numbers, when they spoke of the council, they called them only the seventy judges; and Philo assures us, that they were chosen out of the posterity of David, that there might be some remaining authority in the royal line. After various calamities, this was the finishing stroke, when Herod abolished that council, and thus deprived the people of a legitimate share in the government. Now as the return from Babylon prefigured a true and complete redemption, the reason why our Lord chooses seventy heralds of his coming appears to be, to hold out the restoration of their fallen state; and as the people were to be united under one head, he does not give them authority as judges, but only commands them to go before him, that he may possess the sole power. And sent them by two and two. He appears to have done so on account of their weakness. There was reason to fear, that individually they would not have the boldness necessary for the vigorous discharge of their office; and therefore, that they may encourage one another, they are sent by two and two

Note 31. “Lequel les Grecs nomment Synedrion, et eux l’appeloyent par une prononciation corrompue Sanedrin;” — “which the Greeks denominate Synedrion, and which they, by a corrupt pronunciation, called Sanedrin.”

2. The harvest is indeed abundant. I have explained this passage under the ninth chapter of Matthew; but it was proper to insert it again in this place, because it is related for a different purpose. In order to stimulate his disciples the more powerfully to apply with diligence to their work, he declares that the harvest is abundant: and hence it follows, that their labor will not be fruitless, but that they will find, in abundance, opportunities of employment, and means of usefulness. He afterwards reminds them of dangers, contests, and annoyances, and bids them go and prepare themselves for traversing with speed the whole of Judea. In short, he repeats the same injunctions which he had given to the Apostles; and, therefore, it would serve no good purpose to trouble the reader here with many words, since a full exposition of all these matters may be found in the passage already quoted. We may notice briefly, however, the meaning of that expression, salute no man by the way. It indicates extreme haste, when, on meeting a person in the way, we pass on without speaking to him, lest he should detain us even for a short time. Thus, when Elisha sent his servant to the Shunamite woman, he charged him not to salute any person whom he met:

Note 32. Harmony, volume 1 p. 421.

Note 33. “Et leur commande d’aller alaigrement et en diligence, a fin que bien tost ils ayent fait une course par tout le pays de Iudee;” — “and commands them to go with alacrity and diligence, that they may soon have performed a circuit through the whole country of Judea.”

if thou meet any man, salute him not;
and if any salute thee, answer not again, (2 Kings 4:31.)

Christ does not intend that his disciples shall be so unkind as not to deign to salute persons whom they meet, but bids them hasten forward, so as to pass by every thing that would detain them.

Note 34. “Si inhumains et mal-gracieux;” — “so barbarous and uncivil.”

7. Eating and drinking those things which they shall give you This is another circumstance expressly mentioned by Luke. By these words Christ not only enjoins them to be satisfied with ordinary and plain food, but allows them to eat at another man’s table. Their plain and natural meaning is: “you will be at liberty to live at the expense of others, so long as you shall be on this journey; for it is proper that those for whose benefit you labor should supply you with food.” Some think that they were intended to remove scruples of conscience, that the disciples might not find fault with any kind of food. But nothing of this kind was intended, and it was not even his object to enjoin frugality, but merely to permit them to accept of a reward, by living, during this commission, at the expense of those by whom they were entertained.

Note 35. “A fin que les disciples ne facent conscience d’aucune sorte de viande;” — “in order that the disciples may not make conscience of any kind of food.”

Matthew 11:20-24; Luke 10:13-16

matthew 11:20-24; luke 10:13-16

Matthew 11:20-24

Luke 10:13-16

20. Then he began to upbraid the cities, in which most of his mighty works were done, because they had not repented of crimes: 21. Woe to thee, Chorazin! woe to thee, Bethsaida! for if the mighty works, which have been done in you, had been done in Tyre and Sidon, they would have repented of their crimes long ago in sackcloth and ashes. 22. But I say to you, It will be more tolerable for Tyre and Sidon in the day of judgment than for you. 23. And thou, Capernaum, which art exalted even to heaven shall be cast down even to hell; for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. 24. But I say to you, That it will be more tolerable for the land of Sodom in the day of judgment than for thee.

Note 36. “Que Tyr et Sidon seront plus doucement traittez;” — “that Tyre and Sidon will be treated more gently.”

Note 37. “Que ceux de Sodome seront traittez plus doucement;” — “that those of Sodom will be treated more gently.”

13. Woe to thee, Chorazin! woe to thee, Bethsaida! for if the might works, which have been done in you, had been done in Tyre and Sidon, they would have long ago repented, sitting in sackcloth and ashes. 14. But it will be more tolerable for Tyre and Sidon in the judgment than for you. 15. And thou, Capernaum, which art exalted even to heaven, shall be cast down even 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.

Note 38. “Pourtant Tyr et Sidon seront plus doucement traittez au Iugementque vous;” — “therefore Tyre and Sidon will be more gently treated in the Judgment than you.”

Matthew 11:20. Then he began to upbraid. Luke states the time when, and the reason why, Christ uttered such invectives against those cities. It was while he was sending the disciples away into various parts of Judea, to proclaim, as they passed along, that the kingdom of God was at hand. Reflecting on the ingratitude of those among whom he had long discharged the office of a prophet, and performed many wonderful works, without any good result, he broke out into these words, announcing that the time was now come, when he should depart to other cities, having learned, by experience, that the inhabitants of the country adjoining that lake, among whom he had begun to preach the Gospel and perform miracles, were full of obstinacy and of desperate malice. But he says nothing about the doctrine, and reproaches them that his miracles had not led them to repent. The object which our Lord had in view, in exhibiting those manifestations of his power, undoubtedly was to invite men to himself; but as all are by nature averse to him, it is necessary to begin with repentance. Chorazin and Bethsaida are well known to have been cities which were situated on the lake of Gennesareth.

Note 39. “Que par les miracles ils n’ont point esmeus pour se convertir a repentance;” — “that by the miracles they were not moved to be converted to repentance.”

21. If those mighty works had been done in Tyre and Sidon. As Tyre and Sidon, in consequence of their proximity, were at that time abhorred for their ungodliness, pride, debauchery, and other vices, Christ employs this comparison for the express purpose of making a deeper and more painful impression on his Jewish countrymen. There was not one of them who did not look upon the inhabitants of Tyre and Sidon as abominable despisers of God. It is, therefore, no small heightening of his curse, when Christ says, that there would have been more hope of reformation from those places in which there was no religion, than is to be seen in Judea itself.

Lest any should raise thorny questions about the secret decrees of God, we must remember, that this discourse of our Lord is accommodated to the ordinary capacity of the human mind. Comparing the citizens of Bethsaida, and their neighbors, with the inhabitants of Tyre and Sidon, he reasons, not of what God foresaw would be done either by the one or by the other, but of what both parties would have done, so far as could be judged from the facts. The exceedingly corrupt morals and unrestrained debauchery of those cities might be ascribed to ignorance; for there the voice of God had never been heard, nor had miracles been performed, to warn them to repent. But in the cities of Galilee, which Christ upbraids, there was a display of very hardened obstinacy in despising miracles, of which they had seen a vast number without reaping any advantage. In short, the words of Christ convey nothing more than that the inhabitants of Chorazin and Bethsaida go beyond those of Tyre and Sidon in malice and incurable contempt of God.

Note 40. “Des questions curieuses et difficiles;” — “curious and difficult questions.”

Note 41. “A la capacite et apprehension commune de l’entendement humain;” — “to the ordinary capacity and apprehension of the human understanding.”

And yet we have no right to contend with God, for having passed by others of whom better hopes might have been entertained, and displaying his power before some who were extremely wicked and altogether desperate. Those on whom he does not bestow his mercy are justly appointed to perdition. If he withhold his word from some, and allow them to perish, while, in order to render others more inexcusable, he entreats and exhorts them, in a variety of ways, to repentance, who shall charge him, on this account, with injustice? Let us, therefore, aware of our own weakness, learn to contemplate this height and depth with reverence; for it is intolerable fretfulness and pride that is manifested by those who cannot endure to ascribe praise to the righteousness of God, except so far as it comes within the reach of their senses, and who disdainfully reject those mysteries, which it was their duty to adore, simply because the reason of them is not fully evident.

Note 42. “Ceste hautesse et profondeur des iugemens de Dieu;” — “this height and depth of the judgments of God.”

If the mighty works had been done. We have said that these words inform us concerning the right use of miracles, though they likewise include doctrine; for Christ did not remain silent, while he was holding out to their view the power of the Father; but, on the contrary, miracles were added to the Gospel, that they might attend to what was spoken by Christ.

Note 43. “N’a pas eu cependant sa bouche close;” — “did not in the meantime keep his mouth shut.”

In sackcloth and ashes Repentance is here described by outward signs, the use of which was at that time common in the Church of God: not that Christ attaches importance to that matter, but because he accommodates himself to the capacity of the common people. We know that believers are not only required to exercise repentance for a few days, but to cherish it incessantly till death. But there is no necessity, in the present day, for being clothed with sackcloth, and sprinkled with ashes; and, therefore, there is not always occasion for that outward profession of repentance, but only when, after some aggravated revolt, men turn to God. Sackcloth and ashes are, no doubt, indications of guilt, for the purpose of turning away the wrath of the Judge; and therefore relate strictly to the beginning of conversion. But as men testify by this ceremony their sorrow and grief, it must be preceded by hatred of sin, fear of God, and mortification of the flesh, according to the words of Joel, (2:13,) Rend your hearts and not your garments. We now see the reason why sackcloth and ashes are mentioned by Christ along with repentance, when he speaks of Tyre and Sidon, to the inhabitants of which the Gospel could not have been preached, without condemning their past life, leaving nothing for them, but to betake themselves to the wretched apparel of criminals for the sake of humbly beseeching pardon. Such, too, is the reference of the word sitting, which is employed by Luke, Sitting in sackcloth and ashes; for it denotes “lying prostrate on the ground,”—a posture adapted to express the grief of wretched persons, as is evident from many passages of the Prophets.

Note 44. “A fin d’adoucir le Iuge, et destourner son iuste courroux;” — “in order to pacify the Judge, and to turn away his just wrath.”

23. And thou, Capernaum. He expressly addresses the city of Capernaum, in which he had resided so constantly, that many supposed it to be his native place. It was indeed an inestimable honor, that the Son of God, when about to commence his reign and priesthood, had chosen Capernaum for the seat of his palace and sanctuary. And yet it was as deeply plunged in its filth, as if there had never been poured upon it a drop of Divine grace. On this account, Christ declares, that the punishment awaiting it will be the more dreadful, in proportion to the higher favors which it had received from God. It deserves our earnest attention in this passage, that the profanation of the gifts of God, as it involves sacrilege, will never pass unpunished; and that the more eminent any one is, he will be punished with the greater severity, if he shall basely pollute the gifts which God has bestowed upon him; and above all, an awful vengeance awaits us, if, after having received the spiritual gifts of Christ, we treat him and his Gospel with contempt.

If they had been done in Sodom. We have already hinted, that Christ speaks after the manner of men, and does not bring forth, as from the heavenly sanctuary, what God foresaw would happen if he had sent a Prophet to the inhabitants of Sodom. But if quarrelsome persons are not satisfied with this answer, every ground of objection is removed by this single consideration, that although God had a remedy in his power for saving the inhabitants of Sodom, yet in destroying them he was a just avenger.

Note 45. “Il ne vent point ici amener le conseil secret de Dieu;” — “he does not intend here to exhibit the secret purpose of God.”

Note 46. “Que toutesfois, en les destruisant et damnant, il n’a rien fait qui empesche qu’il ne soit tousiours recognue iuste en sa punition et sa vengeance;” — “that notwithstanding, in destroying and condemning them, He has done nothing to prevent Him from being always acknowledged to be righteous in His punishment and in His vengeance.”

Luke 10:16. He that heareth you heareth me. It is a mistake to suppose that this passage is a repetition of what we formerly met with in the Gospel of Matthew 10:40 he that receiveth you receiveth me Then, Christ was speaking of persons, but now, of doctrine. The former receiving had a reference to offices of kindness; but now he recommends faith, which receives God in his Word. The general meaning is, that the godliness of men is ascertained by the obedience of faith; and that those who reject the Gospel, though they may boast of being the most eminent of the worshippers of God, give evidence that they wickedly despise him.

Note 47. Harmony, volume 1 p. 475.

Note 48. “Que la crainte de Dieu qui est es hommes, se monstre par l’obeissance de la foy;” — “that the fear of God which is in men is manifested by the obedience of faith.”

We must now attend to the design of Christ. As a considerable portion of the world foolishly estimates the Gospel according to the rank of men, and despises it because it is professed by persons of mean and despicable condition, our Lord here contradicts so perverse a judgment. Again, almost all are so proud, that they do not willingly submit to their equals, or to those whom they look down upon as inferior to them. God has determined, on the other hand, to govern his Church by the ministry of men, and indeed frequently selects the ministers of the Word from among the lowest dregs of the people. It was, therefore, necessary to support the majesty of the Gospel, that it might not appear to be degraded by proceeding from the lips of men.

This is a remarkable commendation of the outward ministry, when Christ declares, that whatever honor and respect is rendered to the preaching of men, provided that the preaching be faithful, God acknowledges as done to Himself. In two points of view, this recommendation is useful. Nothing ought to be a stronger encouragement to us to embrace the doctrine of the Gospel, than to learn that this is the highest worship of God, and a sacrifice of the sweetest odor, to hear him speaking by human lips, and to yield subjection to his word, which is brought to us by men, in the same manner as if he were descending from heaven or making known his will to us by angels. Again, our confidence is established, and all doubt is removed, when we learn, that the testimony of our salvation, when delivered to us by men whom God has sent, is not less worthy of credit, than if His voice resounded from heaven. To deter us, on the other hand, from despising the Gospel, he adds a severe threatening:

Note 49. “C’est donc une louange et recommendation singuliere;” — “it is then a singular praise and recommendation.”

He that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. Those who disdain to listen to ministers, however mean and contemptible they may be, offer an insult, not to men only, but to Christ himself, and to God the Father. While a magnificent eulogium is here pronounced on the rank of pastors, who honestly and faithfully discharge their office, it is absurd in the Pope and his clergy to take this as a pretense for cloaking their tyranny. Assuredly, Christ does not speak in such a manner, as to surrender into the hands of men the power which the Father has given him, but only to protect his Gospel against contempt. Hence it follows, that he does not transfer to the persons of men the honor which is due to himself, but only maintains that it cannot be separated from his Word. If the Pope wishes to be received, let him bring forward the doctrine by which he may be recognized as a minister of Christ; but so long as he continues to be what he now is, a mortal enemy of Christ, and destitute of all resemblance to the Apostles, let him cease to deck himself with borrowed feathers.