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| 1 After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. |
After these things – Our Lord had previously sent forth the twelve apostles. The sending forth of the seventy was evidently some little time afterward, probably in the last year of his ministry. R2674:1
The harvest work during the three and a half years of our Lord's ministry seems to have been crowded chiefly into the last nine months of that period. R3346:2
As the principal part of the Lord's work at the first advent was crowded into the closing six months, so we anticipate that the principal work of the present harvest will be crowded into the last six years. R3347:4
The Lord appointed – Ordination does not relate to a ceremony, or form, as many suppose. It signifies an authorization, a commission to preach. R5362:6
Not to be apostles, but to be general ministers, or missionaries. R5363:1
Partakers of the pre-anointing that had already come upon their Master. Although this anointing did not come directly upon them until Pentecost, they had a foretaste of it when the Lord conferred upon them a share of his spirit, power, when he sent them out to preach. F212
Other seventy – Representatives of a much larger company of deeply interested ones. R2674:1
Undoubtedly a part of the "five hundred brethren" mentioned by the Apostle as having seen our Lord after his resurrection. (1 Cor. 15:6) R3346:3
As the twelve apostles corresponded to the twelve tribes of Israel, so the seventy evangelists corresponded to the seventy elders of Israel appointed by Moses in the wilderness, afterward represented in the Jewish Sanhedrin. R3346:3
The honor and privilege passing by those of influence and education who might have enjoyed it had they been worthy--the seventy members of the Sanhedrin. R2674:5
They represented all the elders or leaders amongst God's people today. R3346:3
Ready to send as many more as might become ready. R1742:3
Also – Not apostles in the special sense, but additional to the twelve apostles, they were evangelists. R3346:3
Typified by the seventy palm trees at Elim. R4011:2
If the Jewish nation had been in a proper condition of heart, the 70
members of the Sanhedrin would by that time have been proclaiming the Messiah throughout the length and breadth of Palestine. R2674:5
Sent them – Across Jordan into the district known as Perea. R5369:2
On a work of service, not lordship. F212
Under his direction and supervision. R1742:3
Two and two – Similarly we, at the present time, encourage the colporteurs to go two and two, for mutual encouragement and helpfulness. "So when two work together, each for each, is quick to plan and can the other teach." R2674:4
As advance missionaries to proclaim the Kingdom of God. R3346:2
He himself would come – They were to prepare the people for the later arrival of Jesus in the various cities of Israel east of the Jordan. R3346:3
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| 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.
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Said he unto them – Their commission reads almost in the same words as that given to the twelve, though they are not recognized anywhere as apostles, on an equality with the twelve. R2674:1, 1521:5
During our Lord's ministry the work of the apostles differed nothing from that of the "seventy," nor were there labors any more signally blessed; yet they were more directly and continually under his training and the chosen witnesses of every remarkable feature and event of his course. R1522:3
The harvest – The Lord designated the end of the Jewish age as the "harvest" time for the reaping of the wheat of that people; a figure, type or foreshadowing of the harvest time in the end of this Gospel age. R3346:6
Truly is great – Not necessarily that the amount of ripe "wheat" to be garnered is great. It means rather, that the difficulties and oppositions, and multitudes of "tares," make it difficult to reach all of the "wheat" class. The work is great. R2674:2
The harvest there, so far as Jesus was concerned, was the gathering in of 500 brethren, but that was not all of the Jewish harvest, more were gathered later. Q319:6
Relatively--there is a great work to do in comparison with the few that are ready and willing to do it. Q319:6
Sympathizingly drawing the attention of the believers of that time to the ripeness of the conditions around them. R3346:6
And so it is today. As we look all about us we see nominal Christendom like a great wheat field, ripe and ready for the reaping. R3346:6
So now, do not expect that the harvest work here will include millions, but a considerable number, and in my judgment there is yet a great work to be done. Q319:6
Labourers are few – Too few to properly consummate the work in the time appointed of the Father. R2674:1; Q319:6
We have more opportunities for using unencumbered brethren, filled with the Spirit, than ever before. R5200:2
The Lord is opening up the use of worldly newspapers and sending them to millions of people. Why? There are not enough reapers. Q320:1
Pray ye therefore – While praying, ask yourself, What can I do? If he has a work going on you want to get your share, so with everyone. Q320:1
Pray to the Lord to send them forth into his service, or if already engaged in it, that he would graciously open to them doors of opportunity for greater usefulness in his service. R2674:2
Apparently it was those who prayed who consecrated themselves to this service, this evangelistic ministry. R3346:6
It is not supposable that our Lord meant that any should appeal to him to send forth more laborers who, at the same time, would not be willing and anxious, to the extent of their ability, to enter the harvest service themselves. R2674:3
We may be sure that those who are most earnestly sympathetic and most earnestly praying are those who are most earnestly laboring in this harvest. R3347:1
Lord of the harvest – None could engage in the service unless they were sent forth by him--the Lord of the harvest. R3347:1
That age ended with a harvest, in which Jesus in the flesh was the reaper, the disciples being the assistant reapers, under his direction. Our age also ends with a harvest, of a spiritual house, in which Jesus a spiritual body is the reaper, while the angels, also spiritual bodies, are the assistants. R175:5
Send forth labourers – All of the Lord's faithful ones at the end of the Jewish age were to recognize the great privilege of being engaged in the harvest work, and the same must be true now. R5363:4
The Lord is sending forth more laborers continually; yet only such as recognize the Kingdom as nigh, the parousia of the King, have the zeal to tell the joyful tidings to others. R2674:3
Into his harvest – The harvesting of the Jewish Age did not close with AD 70, and we know of no time limit here. R5950:6, 5951:1
At one time we supposed that the harvest work would be fully accomplished with the ending of Gentile Times. That was merely a supposition; the gathering in of the ripe grain has been progressing since 1914 as never before. R5950:6
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| 3 Go your ways: behold, I send you forth as lambs among wolves.
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Go your ways – The fact that seventy men would voluntarily go forth as ministers of the Lord, without hope of earthly reward or salary, is sufficient evidence that a strong influence had already been exerted by Jesus' teaching. R2674:1
I send you – Harvest workers acceptable to the Lord are fully consecrated to him. Other cannot expect the same success and blessing as such. Thus we find unbelievers--book agents and book stores--are not successful in handling our publications. R3347:2
Now, as then, we cannot hope that any would succeed in doing harvest work unless specially commissioned or sent forth by the Chief Reaper. R2674:2
As lambs – Gentle, inoffensive. R5363:4
Innocent and almost helpless creatures, harmless. R3347:2
Among wolves – Jews, Israelites, nominally God's favored people for centuries--now ravenous, destructive, selfish. R3347:2
The self-righteous, Sabbath-keeping, street-corner praying, tithe-giving scribes and Pharisees, who had the form of godliness, but not the power of it in their hearts and lives. R3347:3
The selfish, unregenerate world. R5363:4
Should the sheep suffer at their hands, we may be sure it will not be permitted until the due time. It will not be permitted to interfere with the harvest work, and none can be seriously molested except by permission of the Chief Reaper. R3347:4
Consecrated to self and selfishness, sect and party. R2674:6
Nominal Christendom of today is likewise wolflike. R3347:3
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| 4 Carry neither purse, nor scrip, nor shoes: and salute no man by the way.
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Carry neither purse – Special instructions were given to these special sent-forth ones. They had a peculiar work to do and the conditions accorded. They were not, therefore, a criterion for subsequent workers under different circumstances. R2674:6
Both testing the faith of those who went forth, keeping them continually dependent upon the Lord's supervising care; and furnishing an opportunity for hospitality to those to whom they preached. R2674:6
Depending wholly upon the Lord and making no attempt to provide for their needs, Later, Jesus sent forth his disciples, telling them to provide for their wants to the best of their ability. R5363:4
These evangelists were not to take up any collections. R3347:5
Similarly the pilgrim brothers go from place to place taking no collections. The same is true of the colporteurs. Although the message is sold for a price, that price is no more than the seventy received when they went from place to place. R3347:5
Nor shoes – Their journey was to be quickly made and all attention was to be given to their missionary duties. They were not to attempt to make themselves specially comfortable. R3347:5
Extra shoes; house shoes or slippers. R2674:6, 3347:4
Salute no man – Not that they might not say "Good morning," but that they were not to follow the custom of their times of stopping by the way to discuss whatever matter of news might be carried from one village to another. R3347:5, 2675:1; Q618:3
We have no time for ordinary converse; the time is short; the harvest work is great; the laborers are few; our time is consecrated; we must work while it is called day. R2675:2
Less time should be spent in news reading and gossip. Q618:3
What time have we for frivolities or worldliness or the many social amenities? R2675:2; Q618:3
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| 5 And into whatsoever house ye enter, first say, Peace be to this house.
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Whatsoever house – Their message was to be a house to house message, and not a public one, not given in the streets or in the public squares. R5979:3
Inquiring for the most worthy people in every village. R5363:4
Peace be – Wherever the Lord's representatives go peace should go, not strife, contention, turmoil or quarreling. R3347:6
How few, comparatively, have learned how to speak the truth in love; and always to give a soft answer which turneth away wrath; and always to avoid the grievous words which stir up anger. R2675:2
Upon entering any house, our thought should be to do good, to carry blessing, to exercise an influence favorable to the peace, joy and uplift of those within. R5980:2, 3348:1
The Lord's people should be peacemakers, peace-promoters, peace-lovers. R2675:2, 5979:6, 5980:2
The heart-sentiment of every one of the Lord's people, that peace and blessing may accompany them wherever they go. R3484:3
"So far as lieth in you live peaceably with all men." (Rom. 12:18) R3348:1, 5980:2
It is not the great time of trouble that constitutes our message, but a message of peace. R5979:6
It was a custom in Palestine 19 centuries ago to salute a house thus. R2675:2
This form of salutation sounds rather peculiar to us; for it is not our custom to use this style of greetings. But it is still customary in Eastern countries to salute one another thus. R5979:3
This salutation was to prove a test to the people. R5979:5
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| 6 And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.
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The son of peace – A child of God. R2675:1[R2675]
If we find one having the same spirit of the Lord we should rejoice to meet him as a brother and communicate to him the harvest message as he might have ears to hear it. Thus a blessing would be his. R3348:2[R3348]
Turn to you again – Our Lord would not have us violate courtesy by imposing ourselves or our teachings upon those who are unappreciative. R3348:2[R3348], 5980:3[R5980]
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| 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.
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Remain, eating – They were to find those in Israel who would have an ear for God's message then due to be presented--the "Israelites indeed." These would gladly entertain them free of charge. R5979:2
Today conditions are different. With us it is much better to take some tracts, or to sell literature at a moderate price, which will stir up their interest and fix it. R5979:6
As they give – Not considering these hospitalities in the light of alms; for as the Lord's representatives they were to confer blessings greater far than they would receive; and even as common laborers the service they rendered should be worth at least their keep. R5980:3, 3348:2, 449:5*
The Lord's true people should be on the lookout to entertain hospitably any servants of the Lord, who they are sure carry his message; and just as careful not to entertain, assist, or bid Godspeed to any who are bearing a false gospel, denying that the Lord bought us. (2 John 10) R2675:3
Worthy of his hire – Our hire is, in this present life, difficulties and sacrifices as respects earthly things; but the divine favor and blessing upon our hearts, and our faith and hope beyond the veil constitute the chief elements of our wage. NS489:3
The necessities of life in exchange for the spiritual blessings bestowed. R2261:5
Even the strongest statements of Scripture refer not to princely salaries, but to bare necessities. F287
If the labor is desired and accepted, it is equivalent to hire. R449:5*
These instructions, afterwards changed by the Lord, are not applicable to the present time. R2500:2, 5363:4
Later, Jesus sent forth his disciples, telling them to provide for their wants to the best of their ability. R5363:4
Subsequently the apostles acted very differently. The Apostle Paul, for instance, made tents; and their change of course was under the Lord's direction. (See Luke 22:35,36.) R2500:2
Go not – Not to change from house to house during their stay in the place. R5979:5
From house to house – As beggars, to get a meal here, a lodging there. R5980:3, 3348:2
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| 8 And into whatsoever city ye enter, and they receive you, eat such things as are set before you:
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Into whatsoever city – The same principle was to apply, not only to a house, but to a city. R3348:2
They receive you – Inquire for the most worthy people in the village; if received, remain there until having given a witness in that village. R5363:4
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| 9 And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.
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Heal the sick – The Master's spirit was given to them in such measure that they were enabled to do as he did--heal the sick, etc. R5363:4
Their commission was one of service--they were to serve one another, to serve the Lord, and to lay down their lives for their brethren. These services were to be rendered specially in connection with the promulgation of the Gospel. F212
Might at first appear applicable to the Jewish harvest only; but not so. There is spiritual as well as physical sickness, and the Lord's ambassadors today should consider it their business to open blind eyes, unstop deaf ears, and assist the spiritually sick by pouring the balm of Gilead upon bruised and broken hearts. R5980:4, 5363:4, 3348:2
We are not to understand that there is such an authorization of the Lord's people today. R5363:4
We are to help others out of soul-sickness by administering the good medicine of the present truth. R2675:6
The kingdom of God – The hope of every Israelite. A273
This announcement has not been proper all through the age, but has been appropriate merely in the ends, or harvests, of the two ages. R5980:4
It is not the great time of trouble that constitutes our message. The time of trouble, if referred to at all, should be mentioned only as a necessary accompaniment of the change of dispensation. R5979:6
Is come nigh – The Kingdom of God would be so different from what was expected. The Kingdom of God would be a spiritual one. All who would be its members would be spirit beings, as invisible to mankind as are the angels at the present time. NS100:6
The Jews had been waiting for the coming of Messiah and the establishment of the Kingdom for many centuries. NS100:5
In its glory and completeness now, as, at the time of the Jewish harvest, it was at hand in its embryo condition. R1742:3
It is this message which was the test of natural Israel and is now the test of spiritual Israel. C136
Peter's suggestion to return to fishing after Jesus' crucifixion was because he did not then see how he could continue the message. B117
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| 10 But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,
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Go your ways out – The message is not now for the swinish, quarrelsome, selfish and wicked. R5980:1
And say – Peradventure they found no entertainer in the village, they were, nevertheless, to give their testimony. R2675:1
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| 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.
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We do wipe off – To the Oriental mind, a very solemn and final testimony. R2675:1
If, as the Lord's ministers, we should be rebuffed and disdained, not welcomed, we should be careful not to intrude ourselves further, hastening away to find those whose hearts are hungry for the Word of grace. R5980:2, 3348:1
To leave the place, figuratively shaking the dust of that city from their feet. R5979:5
Is come nigh – The Israelites had been waiting for it many centuries. R5363:5
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| 12 But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city.
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More tolerable – More favorable for them to fall in line with the Lord's gracious arrangements. R3349:4
In that day – The Millennial day. R3348:5
The terms of the Millennial age will be equally open to all mankind, but all mankind will not be in equal readiness to profit by those blessed conditions of the kingdom. It is a law of nature that a blessing, once despised, and truth, once rejected, is on that account more difficult to be grasped if offered again. R3349:1
For Sodom – Degraded ones who never heard of the grace of God, never tasted divine favors, never witnessed divine healings, nor were taught of the Lord. R3348:5
Because its sin was against less light and privilege. R5363:6
The eternal fate of the Sodomites is not sealed. R5179:6
Than for that city – Those who had such large favor and were not moved to repentance and obedience. R3348:4
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| 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.
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Woe unto thee – They rejected the privilege of becoming disciples and joint-heirs in the Kingdom. That will never be offered to them again. When next divine favor is exercised toward them it will be with the privilege of restitution to the human nature. R3348:6, 624:2
"That servant that knew his Lord's will and did it not shall be punished with many stripes." ( Luke 12:47) R2612:2.
Chorazin – The people of Bethsaida, Chorazin and Capernaum were regular attendants of the synagogues--decent people, having a form of godliness, but knowing little or nothing of its power. HG647:6
Tyre and Sidon – Both of which then were in ruins, brought down to hades, down to the dust. R5363:5
All six cities mentioned are utterly destroyed, and their inhabitants all totally dead. R3348:4
Notoriously unholy, licentious, unclean cities. R2623:3
While ago repented – Yet the worldly wise and prudent tell us that these poor sinners long ago passed into eternal torment. R2624:4
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| 14 But it shall be more tolerable for Tyre and Sidon at the judgment, than for you.
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More tolerable – Meaning that in the Millennium it will be favorable even for those who were not moved by the Lord's miracles to repentance; and still more tolerable for the heathen of Tyre and Sidon. R3348:5
If they will, they may then learn the lessons necessary and eventually attain everlasting life. But because of their greater privileges, the blessings they will enjoy in the future will be correspondingly curtailed. HG647:6
The Sodomites were not so great sinners in God's sight as were the Jews who had more knowledge. A110
Than for you – Under Millennial arrangements conditions will be favorable or tolerable, even for those people who witnessed divine healings, or had opportunities of being taught of the Lord, or being accepted as disciples of Christ. R3348:5
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| 15 And thou, Capernaum, which art exalted to heaven, shalt be thrust down to Hades.
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Exalted to heaven – Hyperbolically speaking. It was highly privileged in that it had our Lord as a resident for some time, enjoyed the privilege of his teaching, and witnessed many of his mighty works. E376; R2600:4
Thrust down – The people of the cities of Galilee and of all Palestine were involved in the great time of trouble with which the Jewish age was wound up and that nation blotted out of existence as a nation. R3349:1
To hell – Because of the misuse of God's favors, it would be debased, overthrown, destroyed. It is now so thoroughly buried in oblivion that even the site where it stood is a matter of dispute. R2600:4; E376
Greek, hades, oblivion, death, as a city. R2623:2; E376; R5363:5, 4557:1, 2600:4
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| 16 He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.
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He that heareth you – These faithful members of Christ are in every Church and outside of every human system. PD88/102
Heareth me – It should prompt us to feel the dignity of the smallest service rendered to the Lord's cause. It should banish fear of man and all feelings of weakness and trepidation. It should make us more dignified in manner, more earnest in service, as well as less careful of what man might say to us. Our whole concern would be that we might please him who hath chosen us. R3349:4
Despiseth you – Demonstrating that a wrong condition of heart and mind prevailed. R3777:1
Despiseth me – He who is ashamed of the brother or sister or tract or book by which God was pleased to send him the truth shows clearly that, had he lived in the days of our Lord's humiliation, he would have been ashamed of him and the humble men he chose and used to promulgate his Gospel in the beginning. R2026:2
In despising the brethren, they are despising the Lord, and not fit for the Kingdom. R3777:1
"Whosoever shall be ashamed of me, of him shall the Son of man be ashamed." ( Luke 9:26) R3776:3
Nominal Christians are as much ashamed of him today as was natural Israel then. R3776:6
This is one of the great tests of our relationship to him and the Father. R3777:1
Him that sent me – The Father. R5363:6
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| 17 And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. |
The seventy – These all had the Lord's special love, fellowship and instruction. R2072:3*
Whom the Lord appointed to the ministry, though not to the apostleship. R1521:6
Even the devils – Those who deny the Scriptures say that these people were deceived and that our Lord was unscientific. Our holding is the reverse: that the Lord and the Apostles were scientific, and that the people of our day are deceived in supposing that there are no evil spirits. R4976:3
Apparently there were great numbers possessed throughout the land of Israel. R2173:2
Our Lord and the apostles had frequently cast out these evil spirits. R5908:2
Some physicians say that more than half of those in insane asylums are obsessed by evil spirits. R4976:3
Are subject – Their success in their work was as marked at that time as were the apostles in their work. R1521:6
Through thy name – By the power of the spirit, Jesus had communicated to them. R5392:6
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| 18 And he said unto them, I beheld Satan as lightning fall from heaven.
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I beheld – In his pre-human condition. R2675:3
Satan – Whose very existence now is being denied by many. F609
It is for those who deny the personality of Satan and who deny that there are any fallen angels, to explain away these plain statements of Scripture. R2675:4
As lightning – An angel of light. R1833:3
As a bright one. R2675:4
Spiritual bodies are represented as shining as the lightning. (Matt. 28:3; Dan. 10:6; 1 Cor. 15:8) HG25:5
Fall from heaven – Fall from high glory, privilege and position to his present attitude of chief adversary of God. R2675:4
When all is complete Satan will fall from his present position as ruler "like lightning." This Jesus saw in vision. R519:1*
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| 19 Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.
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I give unto you power – Confined to the twelve and the subsequent seventy, never given to the Church in general. The only text that seems to so imply is Mark 16:9 to the end, and these verses are not found in the oldest Greek manuscripts, and are evidently interpolations. R2675:5
Granting us the privilege of successfully contending against the great Adversary and his servants, and hindering us from being stung or "hurt" by their words, looks or deeds. R2675:6
Serpents and scorpions – All enemies, but specially the enemy, Satan. R2675:5
Hurt you – As new creatures in Christ. R5862:5, 2675:5
Surely anxiety would be a lack of faith, a lack of confidence, or else ignorance of the divine promises, character and arrangement. SM271:2
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| 20 Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.
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Rejoice not – Cautioning them against thinking too highly of such miraculous gifts, assuring them that their chiefest cause of joy lay in another direction. R2675:5
They were overlooking their chief cause of joy. So with us, salvation is a personal matter, and works and preachings are merely incidentals connected with the work of personal salvation. R5369:2
In harmony with 1 Cor. 13:1, where Paul assures us that the miraculous gifts are not proofs of spirit-begotten conditions; that a greater proof is the possession of the spirit of the Lord, the spirit of love that never faileth. R2675:5
Written in heaven – But we have no record to indicate that they were enrolled on earth. R1420:6, 1309:2
God's Church is separate from all human institutions. Only saintly persons, regardless of denominational lines, are members of the true Church. HG693:4
We belong to no earthly organization. We adhere only to the heavenly organization. All the saints now living, or that have lived during this age, belong to our church organization. R584:3
Some would have followed Jesus and have been willing to join his church, if he had one--but the Church He represented was bound together by the truths he taught. R213:5
As prospective joint-heirs with Christ in his Kingdom, prospective members of the Body of Christ. R2675:5
And not in any human organization called a church. R4033:1
They can be blotted out because of unfaithfulness. (Rev. 3:5) R1908:3
Our first work now is to prepare our own hearts and characters for divine approval that we may share in the glorious Kingdom work of the future. R5369:3
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| 21 In that hour Jesus rejoiced 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.
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Rejoiced in spirit – From the standpoint of the flesh he was in very unfavorable and uncongenial surroundings, but from the standpoint of his mind, his heart, he was in a very favorable condition. NS190:6
And said – Prayer may be properly offered audibly, in the presence of fellow-believers. This prayer could not have been recorded if it had not been heard by the apostles. R2251:3, 2023:3
Hid these things – In the sense of permitting it to come through unpopular channels. Sometimes the unpopularity is deserved and sometime undeserved, but it always serves to keep away those who are not in the right attitude of heart. R3483:2
This gracious plan which provides such wonderful future opportunities for the people of Tyre, Sidon and Sodom. R2624:4
The wise – Their position in society and professionally has made them arrogant and self-conceited. From their standpoint the words of the Bible have become to them foolishness. As the Scriptures declare, the world by wisdom knows not God. R3328:4
The "remnant" which the Lord will own as his, will contain few of the chief priests, scribes, Pharisees--few of the clergy or great ones, more of the "laity"--those reckoned publicans and sinners in comparison with the "holier than thou" ministers and priests. R921:1
Their school will open by and by--during the Millennial reign of Christ and the Church, who will be their instructors. R2882:4
Among the Apostles, only Paul was before a theologian--a Pharisee. R921:4
The truth is not intended for the worldly-wise, proud or the dishonest. R2026:5
Some preachers and teachers hide the truth from the Lord's people, so they might use it for their own benefit; but such make little progress. R3138:4
And prudent – Those who might preserve God's Word to themselves and dole it out second-hand to the church, either as a whole or such parts of it as in their judgment would be prudent. R3138:4
Prudence, as generally exercised by the world, has greatly hindered the truth always. It is better termed policy. We want none of it. R508:4
Unto babes – Those who will utter it unreservedly. R508:4
We are not to despise the least, the most ignoble or illiterate of those who give evidence of a purity and honesty of heart toward God, and to whom he seems to give the anointing of his spirit. R3226:6
Those who make no boast of wisdom according to the course of this world. R2492:6
"God looketh on the heart." (1 Sam. 16:7) R3226:5
By candor and humility and zeal let us keep ourselves in the love of God. R2026:5
"Humble yourselves therefore under the mighty hand of God." (1 Pet. 5:6) R2882:4
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| 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.
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But the Son – Whose prehuman fellowship with the Father was impressed with sufficient clearness to enable our Lord to say that "what he hath seen and heard, that he testifieth." (John 3:32) E91
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| 23 And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see:
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Unto his disciples – Confined, during the Gospel age, to a special few. HG145:5
The eyes which see – There are many who have not this sight and hearing, for the Apostle says, "The god of this world [Satan] hath blinded the minds of them that believe not, lest the light of the goodness of God should shine unto them." (2 Cor. 4:4) HG145:5
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| 24 For I tell you, that many prophets and kings have desired 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.
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| 25 And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? |
A certain lawyer – One well versed in the teachings of the books of Moses, a theological doctor. R5369:3, 2683:2
Probably of the Sadducees, who denied a resurrection and any future or eternal life. R2683:3
Stood up – Thus politely intimating his desire to say a word in connection with the subject under discussion. R2683:2
Tempted him – That is, to prove him, to draw him out, to expose the weakness of his argument. R2683:3
The insincerity and evil disposition toward Jesus on the part of the Jewish teachers was very manifest in the questions they publicly propounded to trap him. It was for this purpose that they mingled with the multitudes. R1939:3
Jealousy of Jesus sprang up among the Doctors of the Law. To them he was a rival teacher, and accordingly they sought to entrap him, with a view to exposing him to ridicule before his followers. R3803:2
The questioner probably thought he would say, You must believe that I am the Son of God, the promised Messiah. Then they would have said, He repudiates the Law. R1939:6
What shall I do – A scribe, a Doctor of the Law, a teacher; one, therefore, who is living a godly and upright life, so far, at least, as his neighbors and pupils may be able to discern. R2683:3
There are some people of the same kind today, who are ready to acknowledge that God has a perfect standard, but believe that they are sufficiently near the divine standard to have eternal life, and are therefore not looking for any Savior. R3803:5
To inherit eternal life – The best of the nation had not inherited eternal life; on the contrary, they had died as other men--whether it be of the Lord's failure to fulfill his promise, or man's failure to comply with the conditions. R2683:3
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| 26 He said unto him, What is written in the law? how readest thou?
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What is written – Practically saying, I stand by the Scriptural record. R2683:5
The answer was politely deferential to the office of the inquirer. R1767:3
Note how, in meekness, the Lord instructed those that opposed themselves (2 Tim. 2:24-26). He did not bluntly say to his insincere inquirer, Your heart is not right, but rather sought carefully and wisely to lead his opposer to this realization and to consequent repentance. R1767:6
In the law – God has but one standard, which is fully set forth in the Scriptures. The law of God is the standard. NS690:4
Referring the inquirer to the law for his answer because he was vainly trusting in the Law for salvation, and opposing the new and only way of life through Christ. R1767:3
Why did Jesus thus refer to the Law? Why did he not avail himself of this opportunity for preaching the Gospel? It was necessary that the lawyer recognize his own inability to keep the full letter of the divine law, so that he might be prepared to look for divine mercy through Jesus. R3803:4
How readest thou – Quote, as you understand it, the teachings of the Law on this subject. R2683:5
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| 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 neighbour as thyself. |
He answering said – Quoting Deut. 6:4,5. He added nothing, because nothing could be added. R5521:3
The Ten Commandments are divided into two parts: one part related to the duty and obligation toward God; the other to the duty and obligation to fellow-men. R5699:3
The Ten Commandments delivered to Moses were written upon two stone tablets. One bore the first four commandments, which appertain to God; the other bore the remaining six, which appertain to humanity. R5287:2
Thou shalt love – This love (Greek, agapee) which God exemplifies, is the kind he sets before us as the highest standard or "mark" toward which we must run if we would gain the prize. R2807:4
Love is the principal thing. R5521:3, 5370:1
Substantially the same law of God which is now over mankind must ultimately govern all of God's intelligent creatures, and that law is briefly comprehended in the one word, love. A136
The "thou shalt nots" might be multiplied indefinitely to fit the thousands of occurrences in daily life, but the one "thou shalt" covers the entire situation. R5287:2
We should judge ourselves by this law, to see to what extent we are loving God thus, and are loving our neighbors as ourselves. This is our primary work of judging. R5887:2
The law is the Father's law. It existed before Jesus came. It still exists. It will always be in existence. Jesus did not put it to an end, and never will put it to an end. Q431:5
Failure to keep this law is the direct cause of the time of trouble. A309
This is the very essence of the great law of God. R5887:2; Q179:6
"Love is the fulfilling of the Law." (Rom. 13:10) A246
The Lord thy God – Jehovah. E40; R5521:3
With all thy heart – Meaning that the sum of all our affections would center upon the Lord, so that our love for him would far excel all of our dear ones of the home and family and of the whole world. R3803:6
The true God is to be recognized and have first place in our heart; any division of the heart or strength or mind or soul violates this commandment. R5286:3, 3803:6
The first test of relationship to the Lord, preceding meekness, gentleness, patience, etc. R4480:4
It is impossible to live up to this standard without the Redeemer's merit to cover our shortcomings. R5638:6
The Church must reach this standard in the spirit of their minds and hearts. R4479:2
Such love does not wait for commands, but appeals for service. F124
Obedience to this part of the Law enabled Christ to fulfill the Law Covenant and to become heir of the Abrahamic Covenant at the same time that he redeemed Adam. F357
The Lord thus epitomized the Ten Commandments, which are in themselves a brief epitome of the whole Law. A45; R5521:3
Ultimately, obedience to this law will be required of all who shall have life on any plane. A136
With all thy soul – With all our being--to manifest our love not merely by our words and looks, by our praises, but by our services and all of our conduct in life, everything testifying that God is first in our affections and in all of life's interests. R3803:6
With all thy strength – Signifying that time, talent and influence would all be at the service of our God. R3803:6
With all thy mind – Implying that we are to intellectually attempt to appreciate the Lord, to understand the divine laws, and to enter into heart sympathy with them, so that our service and worship would be the more intelligent. R3804:1
We are not being judged according to the flesh, but according to the spirit, according to the mind, according to the new creature. Q458:T
And thy neighbor as thyself – Whoever loves his neighbor will not intentionally injure him in act, word or thought. Hence love expresses the full measure of the Law's requirements. (Rom. 13:10) R5287:2
But must first love God to the extent of being anxious to do those things which are pleasing in his sight. R4662:3
Neither should we expect a neighbor to love us better than himself. R3805:1
Every one in adversity and needing our help is our neighbor, whom we should love sympathetically, and should help. R3804:5, 5369:6
Our Lord requires his disciples to go beyond this; to have a sympathetic love for our enemies. R3804:6
Only Jesus kept that law of love in perfection of letter and spirit and we, to the best of our ability, keep the spirit of the divine law. R3805:4, 5287:4
"That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." (Rom. 8:4) R3805:4, 5287:4
Our love for the Lord and the brethren is love of the very highest type. R3804:6
It does not say "better than thyself," hence Christ's course of self-sacrifice in our behalf went beyond this requirement. R3804:6
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| 28 And he said unto him, Thou hast answered right: this do, and thou shalt live.
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Answered right – Showing that this Doctor of the Law was well versed, for he quoted correctly the most direct statement on the subject to be found in the Law. R2683:5
Jesus implying, "I confirm the Law, I uphold it; I vouch for its truthfulness; none who keep that Law can possibly die. The difficulty with all Jews who have died has been that they did not fulfill that Law requirement toward God and man. R2683:5
This do – This is the simplest and slightest obedience that the Lord will accept. If you and I do not come up to that standard you and I will not get perfect life. This is the standard of all creation. No angel will be granted eternal life unless they have this perfection. Q439:T
The Great Teacher pointed out that the fault was not in God, that God was not unfaithful to his agreement under the Law, that the fault lay with the people. R2683:6
Thou shalt live – The Law covenant proposed everlasting life upon the terms of keeping the Law. R5072:5
So Jesus life was not taken from him; for his life could be taken from him only by his disobedience. R5342:4
Showing him out of his own testimony that he was not keeping the Law as he and the Pharisees pretended to do. R5369:3
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| 29 But he, willing to justify himself, said unto Jesus, And who is my neighbour?
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To justify himself – In the estimation of some present who, by their incredulous faces, indicated that they did not think this man always acted as if he loved his neighbor as himself, and God supremely. R1940:4
Said unto Jesus – Very shrewdly avoiding discussion of the first commandment, respecting love for God, because no one can thoroughly judge another in respect to this feature of the Law. R2683:6
Who is my neighbor? – The lawyer sought to imply that God's Law did not include everybody as his neighbor, but only special ones. R5369:5
In a special sense the Jews recognized themselves as being God's people. Therefore under the Law they recognized each other as neighbors; for they were all the people of the Lord. R5699:3
There was a difference of opinion here amongst the most learned Jews--some claiming that it meant all Jews, and Jews only. Others claimed that it would mean only those Jews who lived holy lives. R2683:6
The scribes and Pharisees felt that their neighbors were those who belonged to their class, to their set, to their station in life. R3804:2
Apparently recognizing this as his most vulnerable point. He knew, in his daily life, he was not loving his neighbor as himself, but making a wide discrimination between his own class and the common people, the publicans and sinners. R3804:1
We are to recognize every one who is in adversity and needing our help as our neighbor. R3804:5
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| 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.
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Jerusalem to Jericho – Along a bridle path, in some places quite steep, passing through a gorge in the mountains, a vicinity infested with robbers, who lived in the numerous caves. R3804:2, 2684:4
Fell among thieves – Even today it is the custom for travelers to have an armed escort of Arabs on this journey to Jericho. R3804:2
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| 31 And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side.
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A certain priest – One of the highest representatives of the Law. R5369:5, 2684:1
Jericho was one of the appointed cities of the priests and Levites. It is estimated that 12,000 of them resided there. They took their turns at the service in the Temple at Jerusalem, and, consequently, were frequently on this road. R2684:4
He passed by – The priest, most fully consecrated to the service of God in the temple, is represented as having least interest in the brother in distress. R2684:4
As if he were afraid he would be contaminated by even paying attention to the sufferer. Q808:2
Lest he also might be beset by robbers. R3804:2
We are inclined to believe that the priests and Levites, on account of their office, were generally exempted from molestation by the robbers. R2684:5
On the other side – His effort to evade responsibility by passing by on the other side of the roadway proved that he understood the neighborly obligation of human brotherhood. R1767:6
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| 32 And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.
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A Levite – Not so close, in relationship to God, as a priest. R5699:3, 5369:5
Consecrated to God's service, set apart as instructors of the people, to guide them by word and example. R3804:3, 2684:5, 5369:5
Most of the Doctors of the Law were Levites. R2684:2
Came and looked – The Levite was more disposed to consider the poor brother. He went so far as to stand and look at the sufferer and to think over how much trouble would be involved in assisting him and how much risk he himself might run in so doing. R2684:5
Passed by – Unwilling to spend the time necessary to render assistance. R3804:2
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| 33 But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,
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A certain Samaritan – One not in relationship to God at all. R5699:6, 5369:5
A mixed people, common, and despised by the priestly class of Jews. Q808:2
Unrecognized by God and disowned by his favored people. This heightens the force of the picture. R2684:5
Introduced into the parable to make a strong contrast before the minds of the hearers, and to say, A neighbor is one who does a neighborly act, however high or low he may be on the scale of intelligence, dignity or divine favor. R2684:2
It might be that some who are strangers to God as yet, might be good Samaritans by nature, rather than by grace; and some, who have been begotten again may naturally have less of this good Samaritan element of kindness and generosity, because low born according to the flesh. R2684:5
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| 34 And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.
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Took care of him – Sacrificing his own time and strength in the wounded man's interest. R5369:5
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| 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.
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Two pence – Representing two days' wages. R4622:3
Come again – Return from Jerusalem. R5369:5
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| 36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?
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Was neighbor – Would fulfill the requirements of the Law, in your judgment? R5369:5
Not that the Samaritan of the parable, by doing a kind and neighborly act, won for himself the inheritance of eternal life. R2684:1
If we appreciate the conception of a true neighbor which our Lord gave, then let us observe the Golden Rule. R5699:6
The whole world are neighbors, no matter how far apart they are. R5699:6
Every man is neighbor to every other man. To ignore the claims of human brotherhood is meanly selfish and inhuman. R1940:4; Q808:2
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| 37 And he said, He that showed mercy on him. Then said Jesus unto him, Go, and do thou likewise.
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And he said – He himself belonged to the Levite class condemned by the parable. R3804:3
That shewed mercy – Jesus showed him out of his own testimony that he was not keeping the law as he pretended to do and as the Pharisees in general pretended to do. R5369:3
We are to express our love for our neighbor by being thoughtful and considerate of his welfare and interests, and helpful to him as far as in our power, other obligations being considered. R5700:1
Do thou likewise – Go and understand that any man in the world, friend or foe, is your neighbor and is to be loved and served by you as you may have opportunity. R3804:3
Be kind, thoughtful, generous, toward any human being who is in affliction, in need of help. R5369:6
Be a living exemplification of the Apostle's injunction: doing good to all men as you have opportunity, especially to the household of faith. (Gal. 6:10) R2684:6; Q808:2
Show the spirit of love toward any man in the world, friend or foe. R3804:3, 5699:6, 5369:6, 1768:1, 1767:6
The evil designs of the unbeliever were frustrated. R1940:4
Recognize the obligations of human brotherhood, and the Golden Rule. R1768:1
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| 38 Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house. |
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| 39 And she had a sister called Mary, which also sat at Jesus' feet, and heard his word. |
Heard his word – The Lord's people should not think that time taken for communion with the Lord and for study of his Word is wasted time. NS86:6
Let us have in mind that he is specially pleased when we give earnest attention to his words and seek to be filled with and guided by his Spirit. R5371:4
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| 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. |
Much serving – Martha chose a good part. She was indeed "not slothful in business, fervent in spirit, serving the Lord." (Rom. 12:11) NS86:3
Dost thou not care – Our Lord's contrast between the two sisters would probably not have been brought out had not Martha murmured against her sister, thinking her indifferent to the proper hospitality of the home. NS86:3
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| 41 And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:
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And Jesus answered – The remark being called forth by Martha's complaint against her sister. R2743:3
Thou art careful – Worried. R4489:2*
Jesus did not disapprove of Martha and her carefulness as a cook in providing for his comfort. R5371:4
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| 42 But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.
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Chosen the good part – Martha loved the Lord so that she wanted to do for him. Mary loved the Lord and the things which the Lord loved and delighted to talk about, to such an extent that she could not forego the pleasure of his company and fellowship. NS86:3
Mary appreciated more than Martha the spiritual food which the Lord was dispensing. NS86:4
Every day and every hour we are confronted with conflicting interests and propositions. NS80:2
A principle illustrated in the choices of Abraham, Jacob and Esau, Joseph and our Lord, as compared to that of Satan. NS81-84
While service is quite acceptable and appreciated, veneration and fellowship are still more appreciated. R2743:3
He is specially pleased when we give earnest attention to his words, and seek to be filled with his spirit. R5371:4
The Lord never taught the multitudes to pray nor intimated that they should. The privilege of prayer implies intimate acquaintance with the Creator. R3805:2
The prayer of God's people should not be for temporal things. R5624:4
"Prayer is the soul's sincere desire, uttered or unexpressed." R2251:2
There is a difference between worship--adoration, homage--and prayer. Expressing thanks anyone may do; but making requests of God in prayer is a limited privilege. R5379:1
None is privileged to pray unless he is a consecrated disciple of Jesus. R5379:2
As children of God, we are to conform our prayers to what he has said. R5624:6
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