Study

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, ³⁰³⁰     Harmony, volume 1 p. 438. 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.

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 ³¹³¹     “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.” —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

2. The harvest is indeed abundant. I have explained this passage under the ninth chapter of Matthew; ³²³²     Harmony, volume 1 p. 421. 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. ³³³³     “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.” 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:

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 ³⁴³⁴     “Si inhumains et mal-gracieux;” — “so barbarous and uncivil.” 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.

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. ³⁵³⁵     “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.” 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.

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 ⁴⁷⁴⁷     Harmony, volume 1 p. 475. 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; ⁴⁸⁴⁸     “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.” 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.

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 ⁴⁹⁴⁹     “C’est donc une louange et recommendation singuliere;” — “it is then a singular praise and recommendation.” 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:

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.

17. And the seventy returned. It is evident, that the faith of the seventy disciples in the words of Christ had not been full and complete, when they returned, exulting over it as a thing new and unexpected, that they had cast out devils by the power of Christ. Nay, they had received this power accompanied by a command. At the same time, I have no doubt that, when they departed, they were convinced that nothing which the Master had said to them would fail of its accomplishment; but afterwards, when the matter proceeded to an extent which surpassed their expectations, they were astonished at the sight. ⁵¹⁵¹     “Ils furent esmerveillez et esbahis de voir cela advenir;” — “they were astonished and overwhelmed at seeing that happen.” And this is frequently the case with believers, that they receive from the word but a slight perception of the Divine power, and are afterwards excited to admiration by actual experience. What was the nature of that joy will more clearly appear from Christ’s reply.

18. I beheld Satan From one instance Christ leads them to the whole class; for he commanded his Gospel to be published for the very purpose of overturning Satan’s kingdom. ⁵²⁵²     “A ceste fin de renverser et destruire;” — “for the very purpose of overthrowing and destroying.” So then, while the disciples rested solely on that demonstration which they had obtained from experience, Christ reminds them, that the power and efficacy of their doctrine extends farther, and that its tendency is to extirpate the tyranny which Satan exercises over the whole human race. We have now ascertained the meaning of the words. When Christ commanded that his Gospel should be preached, he did not at all attempt a matter of doubtful result, but foresaw the approaching ruin of Satan. ⁵³⁵³     “Christ n’a point entreprins, ou essaye une chose a l’aventure, et de laquelle l’issue fust incertaine: mais a veu que la ruine de Satan s’en en-suyvroit;” — “Christ did not undertake or attempt a thing at random, and the result of which was uncertain; but saw that the ruin of Satan would follow from it.” Now since the Son of God cannot be deceived, and this exercise of his foresight relates to the whole course of the Gospel, we have no reason to doubt, that whenever he raises up faithful teachers, he will crown their labor with prosperous success.

Hence we infer, that our deliverance from the bondage of Satan is effected in no other way than through the Gospel; and that those only make actual proficiency in the Gospel, in whom Satan loses his power, so that sin is destroyed, and they begin to live to the righteousness of God. We ought also to attend to the comparison which he employs, that the thunder of the Gospel makes Satan fall like lightning; for it expresses the divine and astonishing power of the doctrine, which throws down, in a manner so sudden and violent, the prince of the world armed with such abundant forces. It expresses also the wretched condition of men, on whose heads fall the darts of Satan, who rules in the air, and holds the world in subjection under his feet, till Christ appear as a Deliverer.

19. Lo, I give you power. This is said by way of admission. Christ does not affirm that the gift of which they now boast is not illustrious, but reminds them, that they ought to keep their eye chiefly on something loftier still, and not remain satisfied with outward miracles. He does not altogether condemn their joy, as if it were groundless, but shows it to be faulty in this respect, that they were immoderately delighted with a temporal favor, and did not elevate their minds higher. To this disease even the godly are almost all liable. Though the goodness of God is received by them with gratitude, yet the acts of the Divine kindness do not assist them, as they ought to do, by becoming ladders for ascending to heaven. This makes it necessary that the Lord should, as it were, stretch out his hand to raise them up, that they may not rest satisfied with the earth, but may aspire to heavenly renovation. The power of the enemy is the name given by him to every kind of annoyance; for all that is hostile to us is wielded against us by Satan. I do not mean that every thing which tends to injure men is placed at his disposal; but that, being armed with the curse of God, he endeavors to turn to our destruction all his chastisements, and seizes them as weapons for the purpose of wounding us.

20. Your names are written. As it was the design of Christ to withdraw his disciples from a transitory joy, that they might glory in eternal life, he leads them to its origin and source, which is, that they were chosen by God and adopted as his children. He might indeed have commanded them to rejoice that they had been regenerated by the Spirit of God, (Titus 3:5,) and become new creatures in Christ, (2 Corinthians 5:17;) that they had been enlightened (Ephesians 1:18) in the hope of salvation, and had received the earnest of the inheritance, (Ephesians 1:14.) But he intended to point out, that the source from which all these benefits had flowed was the free election of God, that they might not claim any thing for themselves. Reasons for praising God are no doubt furnished by those acts of his kindness which we feel within us; but eternal election, which is without us, shows more clearly that our salvation rests on the pure goodness ⁵⁴⁵⁴     “La pure et simple bonte;” — “the pure and simple goodness.” of God. The metaphorical expression, your names are written in heaven, means, that they were acknowledged by God as His children and heirs, as if they had been inscribed in a register. ⁵⁵⁵⁵     “Comme s’ils estoyent escrits en une rolle, ou enregistrez en quelque livre;” — “as if they were written in a roll, or registered in some book.”

Luke 10:24. Many Prophets and Kings have desired to see. The condition of the Church, at the present day, is justly pronounced to be preferable to that of the holy fathers, who lived under the Law; because to them was exhibited, under shadows and figures only, what is now openly manifested in the shining face of Christ. The veil of the temple being rent, (Matthew 27:51,) we enter by faith into the heavenly sanctuary, and are freely permitted to approach to God. Although the fathers were satisfied with their lot, and enjoyed a blessed peace in their own minds, yet this did not prevent their desires from extending farther. Thus, Abraham saw the day of Christ afar off, and rejoice, (John 8:56,) and yet longed to enjoy a nearer view, but did not obtain his wish. Simeon spoke the sentiments of all, ¹⁹¹¹⁹¹     “Simeon disoit selon l’affection de tours les Peres;” — “Simeon spoke according to the feeling of all the Fathers.” when he said, Now thou sendest thy servant away in peace, (Luke 2:29.) And indeed it was impossible that, under the burden of that curse by which the human race is crushed, they should be otherwise than altogether inflamed with the desire of a promised deliverance. ¹⁹²¹⁹²     “Et de faict, il ne se pouvoit faire que ces bons personnages ne fussent tous ravis, et comme enflambez d’un grand desir de la delivrance promise.” — “And indeed it was impossible that those good men should not be altogether transported, and as it were inflamed with a great desire of the promised deliverance.” Let us therefore learn, that they breathed after Christ, like hungry persons, and yet possessed a serene faith; so that they did not murmur against God, but kept their minds in patient expectation till the full time of revelation.