be it unto you. saying, According to your faith the multitudes marvelled, saying, It was never so seen in Israel. 34 But the Pharisees said, He casteth out devils through the prince of the devils. 30 And their eyes were opened: and Jesus straitly charged them, saying, See that no man know it. X 31 But they, when they were departed, spread abroad his fame in all that country. 32 As they went out, behold, they brought to him a dumb many possessed with a devil. 33 And when the devil was cast out, the dumb spake: and Is.42.2; 52.13. c.12.16. y c.12.22. Lu.11.14. Yet this formula of speech is rather in the sense of affirming than of limiting. They credited His ability, and this He displayed. The more fully we believe in Christ, the more fully will He deliver us from evil. And what we lack, for the most part, is the implicit and hearty faith in Him. "Let thy mercy, O Lord, be upon us, according as we hope in Thee." (Ps. 33. 22). This faith is the bucket let down into the fountain, without which we cannot draw. 30. Straitly charged them. The word means, He strictly and positively commanded them, on pain of His displeasure. OBSERVE: We must confess Christ, and cry out to him, and follow Him up, and believe in His mighty and gracious work. See vs. 26. 31. They had no right to publish the miracles, when Christ so positively forbade them. He had His own reasons for charging them with secrecy, and no matter how differently they might think of it, He ought to have been fully obeyed. They thought they knew better than He. This was the sin of Adam: and they had an inconsiderate zeal, which often carries people beyond and contrary to the express word of God. 32. A dumb man. The dumbness was doubtless of such a kind as was occasioned by the demon with which the man was possessed, for when he was cast out, the dumb spake. We 35 And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people. 36 But when he saw the mul titudes, he was moved with z Is.35.6. a c.12.24. Mar.3.22. Lu. 11.15. b c.4.23. find Satan and his hosts having to do with diseases. Not merely was it so thought among the Jews, but this is clearly inferred from Scripture, as in the history of Job and here. When Satan is utterly "cast out" (Rev. 20. 10), there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain (Rev. 21. 4). 33. The multitudes confessed that this surpassed all that the prophets had ever done, and that a greater than Moses or Elijah was here-that Israel, who had beheld so many wonders, had never seen the like of this. This was a sudden burst of their admiration. 34. Prince of the Devils. This was a charge full of absurdity and blasphemy. They owned the miracles, yet would not ascribe them to His Divinity, but charged Him with infernal intercourse, holding communication with Beelzebub. See ch. 12. 23, 24. The Jews practised exorcisms, or the casting out of evil spirits, in pretence. But they were all amazed at Christ's power over demons, and they made the desperate resort of ascribing this kind of miracle to an alliance with the Prince of the Devils. This charge He answered on another occasion (Luke 11. 14), By whom do your children (or disciples-the exorcising Jews) cast them out ?" &c., ch. 12. 27. 62. A THIRD CIRCUIT IN GALILEE, | all was in a state ready for active &c. See ch. 10. 35. Jesus went about-doing good, teaching, preaching, and healing. Preaching is something more than teaching-it is proclaiming the good news, and offering the gospel. This general description is given us of His work, to show that much more was done by Him than is narrated. And if we ask why the Spirit dictated these narratives rather than those of other works of Christ, we may suppose, that beyond the facts, there is conveyed important instruction respecting the way of life. 36. They fainted--literally, were faint. They were weary in body, and heavy laden with burdensome rites and doctrines of the Pharisees-without spiritual care from the priests, who were themselves ignorant and heedless of their charge. They were in just such condition as to excite His pity. The people He compared to scattered sheep, without a shepherd, or pastor. Their case called for help. They needed adequate instruction and care. They needed faithful shepherds, or pastors, to look after them, and tend them. and faithful labourers. The harvest is the multitude of souls ripe for being gathered in to His kingdom. Labourers are Christian ministers. 38. The disciples' work for the great cause was, first of all, to pray. We can help the church by prayers to the great Head of the church. God alone can raise up the men for the ministry in sufficient numbers, and give them the requisite qualifications and put them into the work. ОBSERVE: It is His harvest, and He must send the men. Ministers must go under His commission. Christ was about 32 years old before He commissioned and sent forth His twelve Apostles. He had called them with other disciples at different times and places. He had chosen the twelve just after His second Passover. Peter had been called first, and Matthew last. Two of them had been John's disciples. Meantime Christ had been proved to be God, by His numerous miracles wrought in His 37. Yet this was the very harvest own name and by His own proper He was designing to reap. He authority. And He was proved to be sought the lost" Come unto me all the Messiah by His fulfilling in Himye that are weary," &c. He points self the predictions of Him that was out this great truth to the disciples: to come. He obtained sufficient and The fields were white to the harvest-proper witnesses of His life and mir unclean spirits, to cast them | lican; James the son of Alpheout, and to heal all manner of us; and Lebbeus, whose sursickness and all manner of dis-name was Thaddeus; ease. 2 Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 4 Simon the Canaanite; and Judas Iscariot, who also betrayed him. 5 These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye 3 Philip, and Bartholomew; Thomas, and Matthew the pub-not: b Lu.6.13. acles, by choosing those who should accompany Him in all His course, and receive His private teachings, and such as should be able to give the fullest testimony to His words and works. For this purpose He had chosen and called twelve. As there were 12 tribes, and the nation was descended from 12 patriarchs, He would show thus that the church was essentially the same in all ages, and the Head of the church the same, and that it would be restored again, under a new economy. 1. Christ had chosen and called the twelve before the Sermon on the Mount was delivered. Mark 3. 13-19. Luke 6. 12-19. They had been all the time in His special company. Now He summons them to go out to their work. He gave them this power, that they might prove their commission, and have authority with men, as sent by Christ for the promotion of His kingdom. We see that Christ could not only work miracles of Himself, but He could even delegate this power to others. This was His greatest miracle. This clearly proved Him to be God, having life and power in Himself, to give to others. 2, 3, 4. Apostle. One that is sent. This is the meaning of our word Missionary. Matthew mentions them in pairs, probably as they were sent out" by two and two.". T The first, Simon. Alluding to the fact that Simon Peter was the first called as an c 2 K.17.24. Jno.4.5,9,20. Apostle. See John 1. 43.- - Matthew the publican. An humble confession. He does not call James and John the fishermen.-- ¶ Lebbeus. The Thaddeus of Matthew, is called by Luke, 'Judas the brother of James.' This is the "Judas not Iscariot." John 14. 22.- -Simon the Canaanite, or more properly, the Cananite or zealot, called also "Simon Zelotes." There was a Jewish sect called "Zealots." 5. The twelve were sent forth to preach or proclaim the Gospel of Christ. "Ambassadors for Christ." - The Gentiles, were the heathen, who were not born Jews. The Apostles were not now to go in the way of them, or among them. Their first business was with the Jews.--¶ The Samaritans, were inhabitants of the region between Judea and Galilee, the country assigned to the tribe of Ephraim and the half tribe of Manasseh. They were formerly the revolted ten tribes of Israel, who had Samaria for their capital city, and took their name hence, and became most completely separate from the Jews. But subsequently, by the people being carried captive into Assyria, and colonists being sent back from that land, the inhabitants became wholly or mostly heathen. They deeply hated the Jews who had no dealing with them (John 4.9). Their religion was made up of Judaism and heathenism. The twelve were not yet to go among these, because Christ 6 But go d rather to the lost sheep of the house of Israel. 7 And, as ye go, preach, saying, The kingdom of heaven is at hand. · f d Ac.13.46. e Ps. 119.176. Is.53.6. Je.50.6,17. Eze. 34.5,6,8. 1 Pe.2.25. fc.3.2; 4.17. Lu.9.2; 10.9. 8 Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give. 9 Provide neither gold, nor silver, nor brass, in your purses: g Ac.8.18,20. 1 Or, get. h Lu.22.35. 1Cor.9.7,&c. announcement was best fitted to arrest the notice of the Jews, and to express the advance of the Gospel reign. The term "at hand" is used in the literal sense of "presently"—that is, present here, nigh, even at the doors. 8. Heal the sick. Such is the benevolent design of Christ's mission, and by this visible manifestation in bodily diseases was His spiritual work to be set forth, breaking every yoke (Isa. 61. 1). They could do these things only by His divine power, committed to them, but needing to be exercised by Him at every step, in every instance.- -¶ Lepers-were those defiled with the loathsome disease of leprosy, which excluded the poor sufferers from society, as cere held a peculiar relation to the Jews through Abraham, and He would first proclaim to them the Gospel salvation, and own them as a peculiar and favourite people, in keeping with the Old Testament prophecies and promises. The Gospel was preached to the Gentiles after His resurrection, and Peter had a vision to authorize him as the Apostle to the Gentiles. But Peter's greater distinction was his acknowledgment of Christ. He was called a stone (Cephas and Peter are words which mean a stone), and on this ground of Christ preached to Jews and Gentiles, the Christian Church in all nations was to be erected. 6. The House of Israel. It was by virtue of a household covenant made with the family of Abraham, and ex-monially unclean and dreadful, and tended to Jacob, that this people of the Jews were taken as the Lord's. Jacob was afterward called Israel, in keeping with his family covenant, which was then repeated to him. And so his descendants were called the house of Israel. They were sheep of this fold, but lost and scattered sheep. The Jewish Church, though taken into covenant with God, had become estrayed. Yet even in such case, He would have them treated with especial favour, and honoured with signal privilege for the father's sake. All sinners are like lost sheep, as being cared for and sought after by appointment of Christ. But such of them as have been baptized and have come into this outward covenant relation are more especially like the lost sheep of the house of Israel. 7. The kingdom of heaven. This was to be the sum of their preaching, to call attention to the reign of Christ as the heavenly kingdomcoming-drawing near This form of which nothing but the power of God could cleanse.. These miracles they were to work in the name of Christ, not in their own name, nor in any other.-—¶ Freely give. They were to dispense these benefits as free gifts. So they had received them and so, in their healing acts, they were to set forth the free bounty of God. Simon Magus thought the gift of God, in working such wonders, could be bought and sold for money, and though he was baptized, he was denounced for this. Maintenance, but not money-making, by the Gospel, was allowed (1 Cor. 9. 14). The exorcists wrought only for money. 9. Provide (margin, get neither, c.). They were not to carry any store for themselves. Their journey was not to be long, and the office work was to support itself. Though they were to dispense gratuitously, yet they were to look for maintenance from their work, and to cast themselves upon the people.--¶ In your purses. 10 Nor scrip for your journey, neither two coats, neither shoes, nor yet1 staves: for the workman is worthy of his meat. 11 And into whatsoever city or town ye shall enter, inquire who in it is worthy; and there abide till ye go thence. 12 And when ye come into an house, salute it. 1 A staff. i Lu. 10.7,&c. They were not to go as other travellers, with a supply of money in their girdle or belt. 10. Scrip. Knapsack for provisions.- TShoes were here forbidden. In Mark it is said, Be shod with sandals. They were not to make any special preparation, nor take spare clothing.- T Staves (margin, a staff). Mark says, they might have nothing but "a staff only," for the journey. They were not to provide staves, though they might take one. The whole idea is, that they should not make the common provision of travellers, in view of a journey, nor take any thing extra; but they should rather go empty, and look for the reward of their work. Their business was mainly spiritual, they must feel it to be so, and under the God of Providence, the work should support itself. The people would be bound to supply them with necessities, and they should make this claim upon them as they went. And He that sent them would furnish them, if none others did. Christ's ministers have no right to be secular. Christ commands His servants to come to Him empty rather than full. 11. Worthy. Well disposed toward their doctrine and work-such as should be ready to receive them and their doctrine, as is explained by the next verse-those to whom they might hopefully preach the Gospel, as being ready to entertain them and their message. They were to inquire, and such an one as was "of good report" in things pertaining to the kingdom, 13 And if the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you. 14 And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. 15 Verily I say unto you, It j Ps.35.13. k Ne.5.13. Ac.13.51; 18.6. c.11.22,24. they were to select as their host, and abide with him. Staying in one house, they would better be found, and could more easily despatch their work. Here it was hinted that they were not to make long stay in any one place. The reception of the gospel message is our only worthiness with God. Christ is jealous of the treatment which His ministers receive. 12. Salute it-the house. Pay your address to the family as ambassadors of Christ, and thus ascertain what reception you shall meet with. 13. Let your peace. The common mode of saluting was the simple word "Peace," which denotes one's good wishes. May peace and prosperity attend you! If the house be favourably disposed, let your peace come upon it-that is, labour to bless them according to the full import of your salutation, and they shall indeed be blessed. But if they should be found unfavourable to you and to your message, withdraw your salutation-leave the house-and your blessing or pronouncing of peace upon them shall return to you again: they shall not be blessed (Luke 10. 6). A cup of cold water given in the name of a disciple shall not lose its reward. 14. Shake off the dust. This act was understood, like the washing of the hands by Pilate, as signifying innocence of the crime. Accordingly it is a begging to have no part or lot in the punishment. The guilt is metaphorically regarded as adhering to the hands or feet (see 1 Kings 2. |