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2 Therefore said he unto 9 And heal the sick that are them, The harvest truly is great, therein, and say unto them, The but the laborers are few: pray kingdom of God is come nigh ye therefore the Lord of the unto you. harvest, that he would send forth laborers 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 laborer 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.

besides the twelve apostles, who had received special benefit from his instructions, and whom he taught more privately. See Mark 4: 10. From among such attendants, doubtless, he selected the seventy here mentioned.

2. Compare Matt. 9: 37, 38. The saying in this verse was probably repeated by the Saviour on different oc

casions.

3. Compare Matt. 10: 16.

4. Carry, &c. Compare Matt. 10: 9, 10. || Salute no man by the way. Salutation among the people of the East was of a very formal character, and occupied much time. On such occasions, they would repeat, as often as ten times, the ceremony of grasping hands and kissing, and the inquiries respecting each other's health. They would give special thanks to

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.

God, and supplicate for each other all kinds of prosperity. Now, the business on which these disciples were sent was too urgent to be thus delayed. Compare 2 Kings 4: 29.

5-7. Compare Matt. 10: 11-13. Peace be to this house. Such was a frequent form of salutation. See on Matt. 5: 47. || The son of peace; that is, a person whose character makes it suitable that he should receive the blessing implied in the salutation. See on Matt. 8: 12. The same idea is expressed in Matt. 10: 11, 13, by the term worthy. || Go not from house to house. See on Matt. 10: 11.

9. The kingdom of God; the Messiah's reign on earth. See on Matt. 3:2.

10-12. Compare Matt. 10: 14, 15. 13-15. Compare Matt. 11: 2123.

15 And thou, Capernaum, | beheld Satan, as lightning, fall which art exalted to heaven, from heaven. shalt be thrust down to hell.

19 Behold, I give unto you 16 He that heareth you, hear-power to tread on serpents and eth me; and he that despiseth scorpions, and over all the you, despiseth me; and he that power of the enemy: and nothdespiseth me, despiseth him that ing shall by any means hurt

sent me.

17 And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.

18 And he said unto them, I

16. Heareth; hears and receives your message, and acts accordingly.

Our Lord's instructions to the seventy disciples are substantially the same as those before given to the twelve apostles. The employment and the circumstances in each case were much alike.

17. Returned; from having gone abroad, according to their Lord's direction. Compare v. 1.

18. Satan, as lightning, fall from heaven. A figurative manner of describing the speedy destruction of Satan's power over men. Lightning is an emblem of great quickness of motion; to fall from heaven signifies to be thrown down from the seat, and from the exercise, of power. The idea, then, is, Satan is stripped of his power; the power of the adversary will rapidly fall. Jesus, in a vivid way of speaking, represents himself as beholding this fall. The same figure is used in Is. 14: 12, in respect to the fall of Babylon, where Babylon is spoken of as the morning-star fallen from heaven.

19. Serpents and scorpions. Such noxious animals are emblems of whatever might prove hostile and injurious to the Saviour's cause; and the special care of divine providence was, in this verse, promised to the Saviour's early ministers. The apostle Paul experienced, in a signal manner, this special care of providence. See Acts 28: 3-6. Compare Ps. 91: 13. The enemy; Satan, the great enemy

you.

.

20 Notwithstanding, in this rejoice not, that the spirits are subject unto you; but rather rejoice because your names are written in heaven.

of God and man, to whose malign influence is ascribed the opposition which the cause of Christ would encounter. Compare Matt. 13: 39. Rom. 16: 20.

20. Your names are written in heaven. Allusion is made to ancient practices, in respect to citizenship. The names of citizens were enrolled in a book, and when any persons were admitted to the rights of citizenship, their names were inserted in this list. Thus heaven is spoken of as a city, or a commonwealth, the citizens of which are enrolled in a certain book. The Saviour directed these disciples to rejoice, not so much because they had been specially empowered against evil spirits, as because they were enrolled among the citizens of heaven, and would come to the possession of eternal life.

REMARKS. 1. The cause of Christ is destined finally to triumph. v. 18.

2. Opposition to the cause of Christ will be unavailing. v. 19. It always has been, on the whole, unavailing. Though the champions of the cross die, like other men, yet God raises up successors. Though hollow-hearted men may be found among the company of Christ's servants, and may exert a bad influence, yet there will always be those who are "chosen and faithful," by whose labors he will accomplish his designs. Though the cause of Christ may seem, in some individual instances,

21 In that hour Jesus reioiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.

22 All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him.

23 And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see.

24 For I tell you that many prophets and kings have desired

to be overborne, yet, as a whole, it is going on "conquering and to con

quer.

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3. No external circumstances on earth, not even those which are connected with our Christian profession, should be a principal ground of joy. v. 20.

4. The prospect of an abode in heaven is a most reasonable ground of joy. v. 20. Have we that trust in Christ, that love to him, and that spirit of habitual obedience to him, to which the promise of heaven is made?

21, 22. Compare Matt. 11: 25-27. 23, 24. Compare Matt. 13: 16, 17. 25. Lawyer; a teacher or expounder of the laws of Moses. See on 7:30. Tempted; tried him, put his knowledge and skill to the test, and wished to bring him into a dispute and difficulty. Jesus professed to teach the true religion. The doctors of the law, among the Jews, were also professed teachers of religion. One of them now wished to try Jesus on a certain question. || Master;

to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

25 And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?

26 He said unto him,. What is written in the law? how readest thou?

27 And he, answering, said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.

28 And he said unto him, Thou hast answered right: this do, and thou shalt live.

here equivalent to teacher. || What shall I do, &c. This was an inquiry

that excited much interest at that time. See Matt. 19: 16. Mark 10: 17. There seems, too, to have been prevalent a belief that there were certain acts of obedience which would infallibly secure eternal life, without its being sufficiently considered that the heart must be right. See Matt. 22: 36. || To inherit; to obtain.

26. In the law; strictly, the law of Moses. But here the word is probably to be understood in a large sense, as equivalent to the term Scriptures. See Matt. 22: 40.

27. Compare Matt. 22: 37-40.

28. This do; cherish such a state of heart, and pursue such a course of conduct. This supreme love to God, producing a cheerful obedience to his will, and having the promise of eternal life, is true piety. It may be well to observe here, that the gospel of Jesus Christ shows us the way by which men, sinful beings, can come to the possession of this supreme love and obedience to God. It is by submission to Christ, springing

29 But he, willing to justify | way; and when he saw him, he himself, said unto Jesus, And passed by on the other side. who is my neighbor ?

30 And Jesus, answering, said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.

31 And by chance there came down a certain priest that

from a heart renewed by the Holy Spirit. See Rom. 8: 1-4.

29. The word neighbor, though used in the Scriptures in the broadest extent of meaning, as equivalent to another person, was explained by the Jewish teachers as having a limited meaning; so that they felt at liberty to teach, Thou shalt love thy neighbor, and hate thine enemy. See Matt. 5:43. There was room, then, in the view of this person, still, for inquiring as to the meaning of the word neighbor, in the connection in which it had now been introduced. As the inquiry which he had presented had been answered simply by a reference to the Scriptures, he probably felt a desire for a discussion of the subject, so as to draw out in detail the views of Jesus, who professed to be a teacher. Willing to justify himself; wishing to show himself a righteous, a good man; professing a desire to understand the direction, in order that he might live according to its meaning, and obtain eternal life.

30. And Jesus, answering, said, &c. The parable which now follows must be explained as an answer to the inquiry, Who is my neighbor? and to this inquiry it is a most appropriate and satisfactory answer. The answer conveyed by the parable is this: Every and any human being, who is within the reach of your kind regards and kind treatment, is your neighbor, whether he be a special friend, an acquaintance, or a stranger, a foreigner, or even an enemy. No 6

VOL. II.

32 And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.

33 But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,

34 And went to him, and bound up his wounds, pouring human being is to be considered as not entitled to the compassion and kindness required by the precept, Thou shalt love thy neighbor as thyself. By selecting a Samaritan, as furnishing assistance to a distressed Jew, who had been neglected by principal religious men of his own nation, this lesson was most happily enforced; for between Jews and Samaritans there was no friendly intercourse. To Jericho. Jericho was about twenty miles, nearly east, from Jerusalem. The road from Jericho to Jerusalem was a very favorable one for robbers. At the present day, it passes through a series of rocky defiles, and the surrounding scenery is of the most gloomy aspect.

31. By chance; or, as we say, he happened to be travelling that way. || A certain priest; one of the chief religious men of the nation. But, though having the reputation of piety, he wholly neglected his suffering countryman.

32. A Levite. The Levites were specially devoted to the service of religion. The tribe of Levi had been set apart for the service of the sanctuary, and for the religious interests of the nation. || Came and looked on him; and thus saw the pressing nature of the case.

5.

33. Samaritan. See on Matt. 10: John 4: 9.

34. Oil and wine. These articles were frequently used for medical purposes. The wounds of the unhappy man needed to be washed, and the

in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.

35 And on the morrow, when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him and whatsoever thou spendest more, when I come again, I will repay thee.

36 Which now of these three, thinkest thou, was neighbor unto him that fell among the thieves?

37 And he said, He that showed mercy on him. Then said Jesus unto him, Go, and do thou likewise.

38 Now it came to pass, as they went, that he entered into

blood to be stanched. The wine of that country would be suitable for that purpose, while, afterwards, the oil would have a soothing tendency. It was customary for persons who were travelling a considerable distance to take with them various articles of necessity and convenience. See Gen. 28: 18.

35. The host; the keeper of the public house.

a certain village: and a certain woman, named Martha, received him into her house.

39 And she had a sister called Mary, which also sat at Jesus' feet, and heard his word.

40 But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.

41 And Jesus answered, and said unto her, Martha, Martha, thou art careful, and troubled about many things:

42 But one thing is needful; and Mary hath chosen that good part, which shall not be taken away from her.

mended in this Samaritan; go, practise the principle of true, impartial love to man. Compare 1 John 3: 17.

REFLECTIONS. 1. How lovely is the spirit which the gospel enjoins and inspires! It includes all men within its kind regards, whatever be their external condition.

2. If we would have this genuine, extensive love to our neighbor, we must begin by having supreme love to God, and by conforming ourselves to his holy character.

38. A certain village; Bethany. See John 11: 1. Matt. 21: 17.

39. His word; his instructions. 42. One thing is needful; the favor of God, salvation; as is explained by the Saviour's mentioning "that good part," namely, eternal life, the blessed portion which will endure forever.

37. He that showed mercy, &c. Thus, without any intricate discussion, Jesus led this doctor of the law to a proper answer, - showing him that the precept requiring love to one's neighbor includes every human being, even though he be a stranger, or belong to a hostile community. The doctor of the law having proposed the question, with the ostensible design of showing himself to be a righteous man, and with the ostensible purpose of acting towards his Thus our Lord would discourage neighbor according as the discussion an undue solicitude about temporal respecting the meaning of the word matters and outward appearances. should issue, Jesus then urged on Our bodies will soon be laid in the him the practical consequence - Go grave; the earth and the works thereand do likewise; cherish the same in will be burned up. But our souls disposition which you have com- are immortal; and there is endless

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