At The House Of Martha And Mary; Luke 10:38–42.

Church History: Interpreters think this village was Bethany, and that this Martha and Mary were the same which are mentioned John 11:2. Inns probably were not so frequent then, and in those places, as they are now, so as strangers were often received in private houses. Christ loses no opportunity of preaching the gospel; while they were preparing supper, he was entertaining the family with the glad tidings of the gospel, the feast of fat things made upon the mountain, Isaiah 25:6. The lips of the righteous feed many, Proverbs 10:21. It was their fashion to have disciples sit at their doctors' feet, to hear their word; there Mary fixes herself.3
A good sermon is not the worse for being preached in a house; and the visits of our friends should be so managed, as to make them turn to the good of their souls. Sitting at Christ's feet, signifies readiness to receive his word, and submission to the guidance of it. Martha was providing for the entertainment of Christ, and those that came with him. Here was respect to our Lord Jesus and right care of her household affairs. But there was something to be blamed. She was for much serving; plenty, variety, and exactness. Worldly business is a snare to us, when it hinders us from serving God, and getting good to our souls. What needless time is wasted, and expense often laid out, even in entertaining professors of the gospel! Though Martha was on this occasion faulty, yet she was a true believer, and in her general conduct did not neglect the one thing needful. The favor of God is needful to our happiness; the salvation of Christ is needful to our safety. Where this is attended to, all other things will be rightly pursued. Christ declared, Mary hath chosen the good part. For one thing is needful, this one thing that she has done, to give up herself to the guidance of Christ. The things of this life will be taken away from us, at the furthest, when we shall be taken away from them; but nothing shall separate from the love of Christ, and a part in that love. Men and devils cannot take it away from us, and God and Christ will not. Let us mind the one thing needful more diligently

The Mission And Instruction Of The Seventy; Luke 10:1–16.

Church History: Luke tells us about the sending forth of seventy disciples, two and two, into diverse parts of the country, to preach the gospel, and to work miracles in those places which Christ himself planned to visit, to make way for his ministry. This is not noted by Mark or Matthew. But the instructions given here are much the same as those given to the twelve.
Observations:
I. Their number: they were seventy. As in the choice of twelve apostles Christ had an eye to the twelve patriarchs, the twelve tribes, and the twelve princes of those tribes, so here he seems to have an eye to the seventy elders of Israel. So many went up with Moses and Aaron to the mount, and saw the glory of the God of Israel (Exodus 24:1,9), and so many were afterwards chosen to assist Moses in the government, in order to which the Spirit of prophecy came unto them, Numbers 11:24-25. The twelve wells of water and the seventy palm-trees that were at Elim were a figure of the twelve apostles and the seventy disciples, Exodus 15:27. They were seventy elders of the Jews that were employed by Ptolemy king of Egypt in turning the Old Testament into Greek, whose translation is now called the Septuagint. The great Sanhedrin consisted of this number.
We are glad to find that Christ had so many followers fit to be sent forth; his labor was not altogether in vain, though he met with much opposition. Note, Christ's interest is a growing interest, and his followers, like Israel in Egypt, though afflicted shall multiply. These seventy, though they did not attend him so closely and constantly as the twelve did, were nevertheless the constant hearers of his doctrine, and witnesses of his miracles, and believed in him. Those three mentioned in the close of the foregoing section might have been of these seventy, if they would have applied themselves in good earnest to their business. These seventy are those of whom Peter speaks as "the men who companied with us all the time that the Lord Jesus went in and out among us," and were part of the one hundred and twenty there spoken of, Acts 1:15,21. Many of those that were the companions of the apostles, whom we read of in the Acts and the Epistles, we may suppose, were of these seventy disciples. It is pleasing to note that there was work for so many ministers, hearers for so many preachers: thus the grain of mustard-seed began to grow, and the savor of the leaven to diffuse itself in the meal, in order to the leavening of the whole.

II. Their work and business: He sent them two and two that they might strengthen and encourage one another. If one falls, the other will help to raise him up. He sent them, not to all the cities of Israel, as he did the twelve, but only to every city and place whither he himself would come (Luke 10:1), as his harbingers; and we must suppose, though it is not recorded, that Christ soon after went to all those places where he had sent them, though he could stay but a little while in each place. There were two things they were ordered to do, the same that Christ did wherever he went:

1. They must heal the sick (Luke 10:9), heal them in the name of Jesus, which would make people long to see this Jesus, and ready to entertain him whose name was so powerful.

2. They must publish the approach of the kingdom of God, its approach to them: "Tell them this, The kingdom of God is come nigh to you, and you now stand fair for an admission into it, if you will but look about you. Now is the day of your visitation, know and understand it." It is good to be made sensible of our advantages and opportunities, that we may lay hold of them. When the kingdom of God comes nigh us, it concerns us to go forth to meet it.

III. The instructions he gives them.
1. They must set out with prayer (Luke 10:2); and, in prayer,
(a.) They must be duly affected with the necessities of the souls of men, which called for their help. They must look about, and see how great the harvest was, what abundance of people there were that wanted to have the gospel preached to them and were willing to receive it, nay, that had at this time their expectations raised of the coming of the Messiah and of his kingdom. There was corn ready to shed and be lost for want of hands to gather it in. Note, Ministers should apply themselves to their work under a deep concern for precious souls, looking upon them as the riches of this world, which ought to be secured for Christ. They must likewise be concerned that the laborers were so few. The Jewish teachers were indeed many, but they were not laborers; they did not gather in souls to God's kingdom, but to their own interest and party. Note, Those that are good ministers themselves wish that there were more good ministers, for there is work for more. It is common for tradesmen not to care how few there are of their own trade; but Christ would have the laborers in his vineyard reckon it a matter of complaint when the laborers are few.

(b.) They must earnestly desire to receive their mission from God, that he would send them forth as laborers into his harvest who is the Lord of the harvest, and that he would send others forth; for, if God send them forth, they may hope he will go along with them and give them success. Let them therefore say, as the prophet (Isa 6:8), Here I am, send me. It is desirable to receive our commission from God, and then we may go on boldly.

2. They must set out with an expectation of trouble and persecution: "Behold, I send you forth as lambs among wolves; but go your ways, and resolve to make the best of it. Your enemies will be as wolves, bloody and cruel, and ready to pull you to pieces; in their threatening and reviling, they will be as howling wolves to terrify you; in their persecutions of you, they will be as ravening wolves to tear you. But you must be as lambs, peaceable and patient, though made an easy prey of." It would have been very hard to be sent forth as sheep among wolves, if he had not endued them with his spirit and courage.

3. They must not encumber themselves with a load of provisions, as if they were going a long voyage, but depend upon God and their friends to provide what was convenient for them: "Carry neither a purse for money, nor a scrip or knapsack for clothes or victuals, nor new shoes (as before to the twelve, Luke 9:3); and salute no man by the way." This command Elisha gave to his servant, when he sent him to see the Shunamite's dead child, 2Kings 4:29. Not that Christ would have his ministers to be rude, morose, and unmannerly;

(a.) They must go as men in haste, that had their particular places assigned them, where they must deliver their message, and in their way directly to those places must not hinder or retard themselves with needless ceremonies or compliments.

(b.) They must go as men of business, business that relates to another world, which they must be intent in, and intent upon, and therefore must not entangle themselves with conversation about secular affairs. You are a minister of the word; attend to your office.

(c.) They must go as serious men, and men in sorrow. It was the custom of mourners, during the first seven days of their mourning, not to salute any, Job 2:13. Christ was a man of sorrows and acquainted with grief; and it was fit that by this and other signs his messengers should resemble him, and likewise show themselves affected with the calamities of mankind which they came to relieve, and touched with a feeling of them.

4. They must show, not only their goodwill, but God's good-will, to all to whom they came, and leave the issue and success to him that knows the heart, Luke 10:5-6. The charge given them was, whatsoever house they entered into, they must say, Peace be to this house. Because they were not admitted into the synagogues, they were forced to preach where they could have liberty. Their public preaching was driven into houses. Like their Master, wherever they visited, they preached from house to house, Acts 5:42; 20:20. Christ's church was at first very much a church in the house. They are instructed to say, "Peace be to this house, to all under this roof, to this family, and to all that belong to it." Peace be to you was the common form of salutation among the Jews. They must not use it in formality, according to custom, to those they met on the way, because they must use it with solemnity to those whose houses they entered into: "Salute no man by the way in compliment, but to those into whose house ye enter, say, Peace be to you, with seriousness and in reality; for this is intended to be more than a compliment." Christ's ministers go into all the world, to say, in Christ's name, Peace be to you. First, We are to propose peace to all, to preach peace by Jesus Christ, to proclaim the gospel of peace, the covenant of peace, peace on earth, and to invite the children of men to come and take the benefit of it. Secondly, We are to pray for peace to all. We must earnestly desire the salvation of the souls of those we preach to, and offer up those desires to God in prayer; and it may be well to let them know that we do pray for them, and bless them in the name of the Lord.

The success was to be different, according to the different dispositions of those whom they preached:

(a.) "You will meet with some that are the sons of peace, that by the operations of divine grace, pursuant to the designations of the divine counsel, are ready to admit the word of the gospel in the light and love of it, and have their hearts made as soft wax to receive the impressions of it.

(b) "You will meet with others that are no ways disposed to hear or heed your message, whole houses that have not one son of peace in them."

5. They must accept the kindnesses of those that should receive them and bid them welcome, Luke 10:7-8. "Those that receive the gospel will receive you that preach it, and give you support; you must not think to get rich, but you may depend upon a subsistence; and,"

(a.) "Don’t be shy; do not expect to be welcomed, nor be afraid of being troublesome, but eat and drink heartily such things as they give; for, whatever kindness they show you, it is but a small return for the kindness you do them in bringing the glad tidings of peace. You will deserve it, for the laborer is worthy of his hire, the laborer in the work of the ministry is so, if he be indeed a laborer; and it is not an act of charity, but of justice, in those who are taught in the word to communicate to those that teach them"

(b.) "Don’t be picky in your diet: Eat and drink such things as they give (Luke 10:7), such things as are set before you, Luke 10:8. Be thankful for plain food, and do not find fault, though it be not dressed according to art." It ill becomes Christ's disciples to be desirous of dainties. As he has not tied them up to the Pharisees' superstitious fasts, so he has not allowed the luxurious feasts of the Epicureans.

Probably, Christ here refers to the traditions of the elders about their meat which were so many that those who observed them were extremely critical, you could hardly set a dish of meat before them, but there was some scruple or other concerning it; but Christ would not have them to regard those things, but eat what was given them, asking no question for conscience' sake.

6. They must denounce the judgments of God against those who should reject them and their message: "If you enter into a city, and they do not receive you, if there no one who listens to your doctrine, leave them, Luke 10:10. If they will not welcome you into their houses, give them warning in their streets." He orders them to (Luke 9:5) do as he had ordered the apostles to do: "Say to them, not with rage, or scorn, or resentment, but with compassion to their poor perishing souls, of the ruin which they are bringing upon themselves. The Sodomites indeed rejected the warning given them by Lot; but rejecting the gospel is a more heinous crime, and will be punished accordingly in that day. He means the day of judgment (Lu 10:14), but calls it, by way of emphasis, that day, because it is the last and great day, the day when we must account for all the days of time, and have our state determined for the days of eternity.
Christ sent the seventy disciples, two and two, that they might strengthen and encourage one another. The ministry of the gospel calls men to receive Christ as a Prince and a Savior; and he will surely come in the power of his Spirit to all places whither he sends his faithful servants. But the doom of those who receive the grace of God in vain, will be very fearful Those who despise the faithful ministers of Christ, who think meanly of them, and look scornfully upon them, will be reckoned as despisers of God and Christ.

The Cost Of Following Jesus; Luke 9:57-62; Matthew 8:20-22

Church History:First we have a man who is determined to follow Christ, but he seems to have been hasty and rash, and not to have counted the cost. If we mean to follow Christ, we must lay aside the thoughts of great things in the world. Let us not try to join the profession of Christianity, with seeking after worldly advantages.
Another man seems resolved to follow Christ, but he begs a short delay. To this man Christ first gave the call; he said to him, Follow me. Religion teaches us to be kind and good, to show piety at home, and to requite our parents; but we must not make these an excuse for neglecting our duty to God.
A third man is willing to follow Christ, but he must have a little time to talk with his friends about it, and to set in order his household affairs, and give directions concerning them. He seemed to have worldly concerns more upon his heart than he ought to have, and he was willing to enter into a temptation leading him from his purpose of following Christ. No one can do any business in a proper manner, if he is attending to other things. Those who begin with the work of God, must resolve to go on, or they will make nothing of it. Looking back, leads to drawing back, and drawing back is to perdition. He only that endures to the end shall be saved.7
A person resolving to follow Christ, a good resolution if made deliberately and wisely, not for sinister ends, or secular advantages, which it is to be feared was the case here, by our Savior's answer; Foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head.
As if Christ had said, "My condition in the world is very poor, I have no house of residence that I call my own; the birds of the air have their fixed nests, and the beasts of the earth have their dens and holes, but I have no fixed habitation; therefore if you plan to follow me for the sake of worldly advantage, you will find yourself greatly disappointed."
Men will find themselves miserably mistaken, and greatly disappointed, if they expect to gain any thing by the following of Christ, but their souls' salvation. It was a common opinion among the Jews, that the disciples of the Messiah should get wealth and honor by following him. It is likely what this person said proceeded from this opinion; accordingly Christ discourages him from such expectations, by laying before him his mean, poor, and low condition, in which he was to be followed by his disciples; as if Christ had said, "If you expect temporal advantages by following of me, you will be much mistaken, for I have nothing I can call my own."

Jesus’ Public Ministry From Galilee to Jerusalem

Church History: Samaritans Opposition; Luke 9:51-56. Here we have a piece of history recorded by no other evangelist but Luke; but is of great use to us, both to let us know, that our Savior laid down his life, no man took it from him, and to let us see to what height differences about religion ordinarily arise, and what intemperateness is often found, as to them, in the spirits of the best of people, as also what is the will of our great Master as to the government of our spirits in such cases. The going up of our Savior to Jerusalem at this time was his last journey thither.
When the time was come that he should be received up; that is, when the time was drawing nigh when Christ should ascend up into heaven; so the word is used, Mark 16:19; Acts 1:11; 1Titus 3:16. But why does Luke express it this way? Why does he say, when he was to suffer; but skips over his death, and only mentions his ascension?
1. Christ was first to suffer, and then to enter into his glory.
2. Christ's death is called a lifting up from the earth, John 12:32.
3. What if we should say that Christ's death is expressed, to let us know that the death of Christ was to him a thing that his eye was not so much upon, as the glory which he immediately was to enter into after; so as he calls his very death a taking up, as that which immediately preceded it, thereby teaching us to overlook sufferings and death, as not worthy to be named or mentioned, and to look only to that taking up into our Father's glory, which is the portion of all believers; when they die, they are taken up from the earth: and though our bodies still stay behind a while, death having a power over us, yet of them also there shall be a taking up. Upon both which takings up our eyes should be so fixed, as to overlook all the sufferings of this life, as not worthy to be named.
He steadfastly set his face to go to Jerusalem. He was now in Galilee, Jerusalem was the place designed for his suffering; between Galilee and Jerusalem lay Samaria, through which he was to pass.
The disciples did not consider that the conduct of the Samaritans was the effect of national prejudices and bigotry, moreso than of enmity to the word and worship of God; and though they refused to receive Christ and his disciples, they did not abuse or injure them. The case was widely different from that of Ahaziah and Elijah. Nor were they aware that the gospel dispensation was to be marked by miracles of mercy. But above all, they were ignorant of the prevailing motives of their own hearts, which were pride and carnal ambition. Of this our Lord warned them. It is easy for us to say, Come, see our zeal for the Lord! and to think we are very faithful in his cause, when we are seeking our own objects, and even doing harm instead of good to others.

Which Of His Disciples Is The Greatest?

Church History: Which Of His Disciples Is The Greatest? Luke 9:43-50; Matthew 18:2-5; Mark 9:33-38
It is hard to understand, that when our blessed Savior spoke so frequently with his disciples about his sufferings, that they should at the same time be disputing among themselves about precedence and pre-eminency, which of them should be the greatest, the first in place, and the highest in dignity and honor.
But from this instance we may learn, that the holiest and best of men are too prone to ambition, ready to catch at the bait of honor, to affect a precedence before, and superiority over others. Here the apostles themselves were touched with the itch of ambition; to cure this, our Savior sets before them a little child, as the proper emblem of humility; showing that they ought to be as free from pride and ambition as a young child.
What greater honor can any man attain to in this world, than to be received by men as a messenger of God and Christ; and to have God and Christ own themselves received and welcomed in him! If ever any society of Christians in this world, had reason to silence those not of their own communion, the twelve disciples at this time had; yet Christ warned them not to do it again. Those may be found faithful followers of Christ, and may be accepted of him, who do not follow with us.
What does it mean to become as little children?
1. Little children know not what dominion means, and therefore affect it not, are not ambitious.
2. They are not given to boast and glory, and to prefer themselves before others.
3. They are ready to be taught and instructed.
4. They live upon their fathers' providence, and are not over solicitous.
5. They are not malicious and vindictive. In malice (saith the apostle) be ye children.
If you are not therefore, like little children, you will be so far from being the greatest in the kingdom of God that you will never get there at all.
So this text teaches us:
1. The necessity of humility.
2. That even converted souls have need of a daily conversion. Sanctification is a process which will not be completed till we die.
3. How abominable in the eyes of God ambition and pride are in any of us, especially in ministers of the gospel.
4. That in the church the way to be great is to be humble.
5. That true humility lies in a mean opinion of ourselves, not minding high things, condescending to men of low estate, not being wise in our own conceits, Romans 12:16; in honor preferring one another, Romans 12:10.
The claim of the Catholic Church for the supremacy of the pope, rests in a great measure on the alleged official supremacy of Peter over the other apostles, the Roman pontiff, being considered his successor. But these verses indicate that no such preeminence of any one of their number was understood by the apostles themselves.

Christ's Transfiguration

Church history: Christ's Transfiguration; Luke 9:28-36; Matthew 17:1-8; Mark 9:2-8
Christ's transfiguration, which was designed for a specimen of that glory of his in which he will come to judge the world, of which he had lately been speaking, and, consequently, an encouragement to his disciples to suffer for him, and never to be ashamed of him. We had this account before in Matthew and Mark, and it is well worthy to be repeated to us, and reconsidered by us, for the confirmation of our faith in the Lord Jesus, as the brightness of his
Father's glory and the light of the world, for the filling of our minds with high and honorable thoughts of him, notwithstanding his being clothed with a body, and giving us some idea of the glory which he entered into at his ascension, and in which he now appears within the veil, and for the raising and encouraging of our hopes and expectations concerning the glory reserved for all believers in the future state.

The Cure Of A Lunatic Child

Church history: The Cure Of A Lunatic Child; Luke 9:37-42.
How deplorable the case of this child! He was under the power of an evil spirit. Disease of that nature is more frightful than such as arise merely from natural causes. What mischief Satan does where he gets possession! But happy those that have access to Christ! He can do that for us which his disciples cannot. A word from Christ healed the child; and when our children recover from sickness, it is comfortable to receive them as healed by the hand of Christ.7
Observations:
1. The person brought to Christ for help and healing; was bodily possessed by Satan. Satan delights in hurting the bodies, as well as the souls, of mankind! Lord, abate his power, since his malice will not be abated.
2. The person who represented his sad condition to Christ; was his compassionate father, who kneeled down and cried out for help. Need, will make a person both humble and eloquent; everyone has a tongue to speak for himself. Happy is he that keeps a tongue for others.
3. The physicians which this distressed person is brought unto, was first to the disciples, and then to Jesus. We never apply ourselves importunately to the God of power, until we need his help. But what hindered the disciples that they could not cast out this evil spirit was their unbelief. The great obstacle and obstruction of all blessings, both spiritual and temporal, coming to us, is our infidelity and unbelief.
4. The sovereign power and absolute authority which Christ had when on earth over the devil and his angels: Jesus rebuked him, cast him out, and charged him to return no more into him. This was a proof and demonstration of the Godhead of our Savior, that, in his own name, that, by his own power and authority, he could and did cast the devils out.

Christ’s Discourse With His Disciples

Church history: His Discourse With His Disciples Concerning Himself, His Sufferings For Them, And Theirs For Him; Luke 9:18-27.
It is an unspeakable comfort that our Lord Jesus is God's Anointed; this signifies that he was both appointed to be the Messiah, and qualified for it. Jesus talks about his own sufferings and death. And so far must his disciples be from thinking how to prevent his sufferings that they must prepare for their own. We often meet with crosses in the way of duty; and though we must not pull them upon our own heads, yet, when they are laid for us, we must take them up, and carry them after Christ. It is well or ill with us, according as it is well or ill with our souls. The body cannot be happy, if the soul be miserable in the other world; but the soul may be happy, though the body is greatly afflicted and oppressed in this world. We must never be ashamed of Christ and his gospel.

Feeding Five Thousand Men

Church history: Feeding Five Thousand Men With Five Loaves And Two Fishes; Luke 9:10-17; Matthew 14:14-21; Mark 6:30-44
The plentiful provision Christ made for the multitude that attended him. With five loaves of bread, and two fishes, he fed five thousand men. It is the only miracle of Christ that is recorded by all the four Gospels. From this there are seven lessons we can learn:
1. Those who diligently attend upon Christ in the way of duty, and therein deny or expose themselves, or are made to forget themselves and their outward conveniences by their zeal for God's house, are taken under his particular care, and may be assured The Lord will provide. He will not let those that fear him, and serve him faithfully, want for any good thing.
2. Our Lord Jesus was of a free and generous spirit. His disciples said, Send them away, that they may get victuals; but Christ said, "No, give ye them to eat; let what we have go as far as it will reach, and they are welcome to it." Thus he has taught both ministers and Christians to use hospitality without grudging, 1Peter 4:9. Those that have but a little, let them do what they can with that little, and that is the way to make it more. There is that scatters, and yet increases.
3. Jesus Christ has not only physic, but food, for all those that by faith apply themselves to him; he not only heals them that need healing, cures the diseases of the soul, but feeds them too that need feeding, supports the spiritual life, relieves the necessities of it, and satisfies the desires of it. Christ has provided not only to save the soul from perishing by its diseases, but to nourish the soul unto life eternal, and strengthen it for all spiritual exercises.
4. All the gifts of Christ are to be received by the church in a regular orderly manner; Make them sit down by fifties in a company, Luke 9:14. Notice the number of each company which Christ appointed for the better distribution of the meat and the easier computation of the number of the guests.
5. When we are receiving our creature-comforts, we must look up to heaven. Christ did so, to teach us to do so. We must acknowledge that we receive them from God, and that we are unworthy to receive them, that we owe them all, and all the comfort we have in them, to the mediation of Christ, by whom the curse is removed, and the covenant of peace settled, that we depend upon God's blessing upon them to make them serviceable to us, and desire that blessing.
6. The blessing of Christ will make a little go a great way. The little that the righteous man has is better than the riches of many wicked, a dinner of herbs better than a stalled ox.
7. Those whom Christ feeds he fills; to whom he gives, he gives enough; as there is in him enough for all, so there is enough for each. He replenishes every hungry soul, abundantly satisfies it with the goodness of his house. Here were fragments taken up, to assure us that in our Father's house there is bread enough, and to spare. We are not straitened, or stinted, in him7

Herod's Fears

Church history: Herod's Fears At The Growing Greatness Of Our Lord Jesus; Luke 9:7-9.
What great perplexity it created in the mind of Herod: When he had heard of all that was done by Christ, his guilty conscience flew in his face, and he was ready to conclude with them that John was risen from the dead. He thought he had gotten clear of John, and should never be troubled with him anymore, but, it seems, he is mistaken; either John is come to life again or here is another in his spirit and power, for God will never leave himself without witness. "What shall I do now?" saith Herod. "John have I beheaded, but who is this? Is he carrying on John's work, or has he come to avenge John's death? John baptized, but he does not; John did no miracle, but he does, and therefore appears more formidable than John." Note, Those who oppose God will find themselves more and more embarrassed. However, he desired to see him, whether he resembled John or not; but he might soon have been put out of this pain if he would but have informed himself of that which thousands knew, that Jesus preached, and created miracles, a great while before John was beheaded, and therefore it could not be John raised from the dead. He desired to see him; and why did he not go and see him? Probably, because he thought it below him either to go to him or to send for him; he had enough of John Baptist, and did not want to have anything to do with any more such reproves of sin. He desired to see him, but we do not find that ever he did, till he saw him in Jerusalem, and then he and his soldiers ridiculed and mocked him, Luke 23:11. Had he gone to see him earlier, who knows what changes of opinion he might have had in him? But, delaying it now, his heart was hardened, and when he did see him he was as much prejudiced against him as any other.

The Instructions That Were Given

Church history: The Instructions That Were Given Them, Which Are Very Full And Particular; Matthew 10:5-42; Luke 9:43-45
In the last verse, Christ commanded them to give freely, they might reasonably be thinking that they needed to provide well for their journey. No, says the Lord, Provide neither gold, nor silver, nor brass, ect. That this was but a temporary journey, the will of God concerning them for this short journey, appears from Luke 22:35-36, But now, he that hath a purse, let him take it, and likewise his scrip They were to finish this journey in a short time, and much provision would have been a hindrance to their motion. Besides, our Savior designed to give them an experience of the providence of God, and to teach them to trust in it; as also to teach people that the laborer is worthy of his hire, and that God expects that his ministers should not live of their own, but upon the altar which they served; so as at once he taught his apostles not to be covetous, nor overmuch solicitous, and people to provide for those who ministered to them in things spiritual. I pass over what others have critically observed concerning the words, that being not my proper work. Mark said, Mark 6:8-9, that he commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse: but be shod with sandals; and not put on two coats. It is plain that the staffs forbidden in Matthew were either staffs for defense, or to bear burdens upon, not merely travelers’ staffs. The conclusion is, in this their first journey, which they were soon to dispatch, he would have them trust God for protection and sustenance, and load themselves with nothing more than necessary.

The Recipients Of The Commission

Church history: The Names Of The Persons To Whom This Commission Was Given; Matthew 10:2-4; Mark 3:16-19; Luke 6:13-16;
Mark listed the same persons as Matthew, with some additions, which we shall consider as we come at the persons whom they concern. Apostles signify persons sent; the term applied to Christ's disciples signifies the persons that were first sent by him to preach the gospel. It was reasonable for the evangelists to set down their names, because the whole Christian church was to be built upon their doctrine, Ephesians 2:20.
Simon, who is called Peter, because the term signifies a rock, and the confession of faith which he made our Savior declares to be a rock, on which he would build his church. He was called Simon Peter to distinguish him from Simon the Canaanite.
James the son of Zebedee, so called to distinguish him from another of the apostles of the same name, who was the son of Alphaeus. This is whose death we read about in, Acts 12:2; he was slain by Herod.
John his brother, also. the son of Zebedee: this is he who was called the beloved disciple, who also wrote the Gospel of John. John 21:20,24.
Philip, and Bartholomew.
Philip was of Bethsaida the city of Andrew and Peter, John 1:44, found and called by Christ, John 1:43.
Bartholomew - Many are of opinion that this was Nathanael, mentioned John 1:46, whose name was probably Nathanael bar Talmai, Nathanael, the son of Talmai: here, his own name is repressed, and he is called Bar Talmai, or Bartholomew, from his father.
Thomas, the same who was called Didymus, who was so unbelieving as to Christ's resurrection, John 20:24,27;
Matthew the publican, (tax collector) the writer of the Gospel of Matthew: he was also called Levi.
James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus. This James is called James the less, Mark 15:40, and so is distinguished from James the son of Zebedee.
James The Lord's brother, Galatians 1:19; that is, as some think, his kinsman, judging him not the son of Alphaeus who was the father of Matthew, but another Alphaeus, the husband of Mary the wife of Cleophas, John 19:25. But this appears not from Scripture. Instead of Lebbaeus, whose surname was Thaddaeus, Luke said, Luke 6:16, Judas the brother of James (he that wrote the Epistle of Jude, as appears by Jude). Mark, Mark 3:18, mentions not Lebbaeus at all, which makes some think that the words are transposed, and should be Thaddaeus the son of Lebbaeus; for Thaddai in the Syriac is the same with Judas.
Simon the Canaanite; Luke calls him Simon Zelotes, Luke 6:15; Acts 1:13. We must not understand by Canaanite a pagan, (for Christ sent out none but Jews), but one of Cana, which by interpretation is Zelus, from where it is said that Luke called him Zelotes.
Judas son of James (Thaddaeus). We do not know the James who was the father of Judas, and of Judas himself we know very little. He seems to have been known at first by his name Thaddaeus, possibly to distinguish him from Iscariot, but later (Luke and John wrote later than Matthew and Mark) by the name Judas.8 Jude 1:1 says that he was the brother of James
Judas Iscariot, who also betrayed him. There are many guesses how Judas had the name of Iscariot, whether from Kerioth, supposed to be his home town, or on some other account: the guesses of the best are but uncertainties, nor is it material for us to know. Here it distinguishes him from the other Judas (the son of James). Christ altered the name of Simon, whom he called Peter, Mark 3:16. He added to the names of James and John, calling them Boanerges, that is, The sons of thunder, Mark 3:17. Thaddaeus is called Judas, and by Matthew also Lebbaeus. These were the twelve first apostles, to which were added (after Christ's ascension) Matthias, (instead of Judas Iscariot), Paul, and Barnabas; but these conversed with Christ, and were the first sent out by him. We shall now hear the instruction he gives them.

The Commission

Church history: The Commission Christ Gave To His Twelve Apostles; Luke 9:1-6; Matthew 10:1; Mark 3:14-19
We have heard of the choosing of these twelve disciples, and their names, Luke 6:13-16; Mark 3:16-19. Christ chose them to be with him, to learn of him, and to be instructed by him, and to be witnesses of what he said and did; after some time he sends them forth to preach the gospel, and gives them a power to confirm the doctrine which they preached, by several miraculous operations. Matthew takes no notice of their election, only of their mission. Both Mark and Luke take notice of both. Luke 9:3-6 give us an account of the instructions he gave them.

Jesus Prepares the Twelve Disciples

Church History: Jesus Prepares the Twelve Disciples; Luke 9:1-50; Matthew 10:1-42; Mark 3:14-19
This section is an ordination sermon, which our Lord Jesus preached, when he advanced his twelve disciples to the degree and dignity of apostles. In the close of the foregoing section, he had stirred up them and others to pray that God would send forth laborers, and here we have an immediate answer to that prayer: while they are yet speaking he hears and performs. What we pray for, according to Christ's direction, shall be given, Now here we have;

The commission Christ gave to his twelve apostles to preach the gospel, and confirm it by miracles, Luke 9:1-6; Matthew 10:1; Mark 3:14-15;

The names of the persons to whom this commission was given, Matthew 10:2-4; Mark 3:16-19; Luke 6:13-16

The instructions that were given them, which are very full and particular;
1. Concerning the services they were to do; their preaching; their working miracles; to whom they must apply themselves;
how they must behave themselves; and in what method they must proceed, Matthew 10:5-15.

2. Concerning the sufferings they were to undergo. They are told what they should suffer, and from whom; counsels are
given them what course to take when persecuted, and encouragements to bear up cheerfully under their sufferings,
Matthew 10:16-42; Luke 9:43-45.

These things, though primarily intended for direction to the apostles, are of use to all Christ's ministers, with whom, by his word, Christ, and will be always to end the world.

Herod's terror at the growing greatness of our Lord Jesus, Luke 9:7-9.

Feeding five thousand men with five loaves and two fishes, Luke 9:10-17.

His discourse with his disciples concerning himself, his own sufferings for them, and there for him, Luke 9:18-27.

Christ's transfiguration, Luke 9:28-36.

The cure of a lunatic child, Luke 9:37-42.

His check to the ambition of his disciples (Luke 9:46-48)

Their monopolizing the power over devils to themselves, Luke 9:49-50.

Samaritans Opposition, Luke 9:51-56.

The Cost Of Following Jesus, Luke 9:57-62.7

The Support Of Christ

Church History: The Support Of Christ By Devout Women Who Are Named; Luke 8:2, 3.
Among the number of those that accompanied Jesus and his apostles, mentioned is here made of a certain woman, who had
been healed by Christ of evil spirits and infirmities; that is, of spiritual and corporeal diseases, for the Jews called vices and
evil habits by the name of devils, as the devil of pride, the devil of malice, etc.
Mary that was called Magdalene, from whom seven demons had gone out. What a change of service, from demoniac bondage to the freedom of Christ! As to the vile slanders with which commentators have stained the good name of Mary Magdalene, Mary's name indicates that she was a native of Magdala (Hebrew, Migdol, that is, "watch-tower"). Of all the towns which dotted the shores of Galilee in Christ's day, but this and Tiberias remain. It is on the west shore of the lake, at the southeast corner of the plain of Gennesaret, and is to-day a small collection of mud hovels. It still bears the name el-Mejdel, which is probably received from the adjoining watch-tower that guarded the entrance to the plain, the ruins of which are still to be seen. We should note that Mary Magdalene is not classed with restored profligates, but with those who were healed of infirmities.8
And Joanna the wife of Chuzas Herod's steward, and Susanna, and many others, who ministered unto them of their substance. Joanna is mentioned again at Luke 24:10; but of Susanna there is no other record, this being enough to immortalize her. Of Chuzas we know nothing more than what is stated here. There are two Greek words for "steward," epitropos and oikonomos. The first may be translated "administrator," "superintendent" or "governor." It conveys the impression of an officer of high rank. The Jewish rabbis called Obadiah the epitropos of Ahab. This was the office held by Chuzas, and its translated "treasurer" in the Arabic version. The second word may be translated "housekeeper," or "domestic manager." It was an office usually held by some trusted slave as a reward for his fidelity. Chuzas was no doubt a man of means and influence. As there was no order of nobility in Galilee, and as such an officer might be nevertheless styled a nobleman, this Chuzas was very likely the nobleman of John 4:46. If so, the second miracle at Cana explains the devotion of Joanna to Jesus. Herod's capital was at Sephoris, on an elevated tableland not far from Capernaum. The ministration of these women shows the poverty of Christ and his apostles, and explains how they were able to give themselves so unremittingly to the work. Some of the apostles also may have had means enough to contribute somewhat to the support of the company, but in any event the support was meager enough, for Jesus was among the poorest of earth (Luke 9:58; Matthew 17:24; 2Corinthians 8:9). His reaping of carnal things was as scanty as his sowing of spiritual things was abundant (1Corinthians 9:11). We should note how Jesus began to remove the fetters of custom which bound women, and to bring about a condition of universal freedom (Galatians 3:28).8
We are here told what Christ made the constant business of his life, it was teaching the gospel. Tidings of the kingdom of God are glad tidings, and what Christ came to bring. Certain women attended upon him who ministered to him of their substance. It showed the mean condition to which the Savior humbled himself, that he needed their kindness, and his great humility, that he accepted it. Though rich, yet for our sakes he became poor.

The Pardoning Of The Sinful Woman

Church History: The Pardoning Of The Sinful Woman; Luke 7:36–50; Matthew 26:6-13; Mark 14:3-9; John 12:1-8
And one of the Pharisees desired him that he would eat with him. We learn from Luke 7:40 that the Pharisee's name was Simon. Because the feast at Bethany was given in the house of Simon the leper, and because Jesus was anointed there also, some have been led to think that Luke is here describing this supper.. But Simon the leper was not Simon the Pharisee. The name Simon was one of the most common among the Jewish people. It was the Greek form of the Hebrew Simeon. The New Testament mentions nine and Josephus twenty Simons, and there must have been thousands of them in Palestine at that time. The anointing at Bethany was therefore a different occasion from this.
And he entered into the Pharisee's house, and sat down to meat. Literally, "reclined at meat." The old Jewish method of eating was to sit cross-legged on the floor or on a divan, but the Persians, Greeks and Romans reclined on couches, and the Jews, after the exile, borrowed this custom. We are not told in plain terms why the Pharisee invited Jesus to eat with him. The envy and cunning which characterized his sect leads us to be, perhaps, unduly suspicious that his motives were evil. The narrative, however, shows that his motives were somewhat akin to those of Nicodemus. He wished to investigate the character and claims of Jesus, and was influenced more by curiosity than by hostility--for all Pharisees were not equally bitter (John 7:45-52). But he desired to avoid in any way compromising himself, so he invited Jesus to his house, but carefully omitted all the ordinary courtesies and attentions which would have been paid to an honored guest. Jesus accepted the invitation, for it was his custom to dine both with Pharisees and publicans, that he might reach all classes.8
In the city. What city is meant is unknown. Some have supposed it was Nain; some Capernaum; some Magdala; and some Jerusalem. This woman, it seems, was known to be a sinner, perhaps an abandoned woman or a prostitute. It is certain that she had much to be forgiven, and she had probably passed her life in crime. There is no evidence that this was the woman commonly called Mary Magdalene.
Stood at his feet behind him. They reclined, at their meals, on their left side, and their feet, therefore, were extended from the table, so that persons could easily approach them.
Began to wash his feet. The Jews wore sandals. These were taken off when they entered a house. It was an act of hospitality and kindness to wash the feet of a guest. She therefore began to show her love for the Savior, and at the same time her humility and penitence, by pouring forth a flood of tears, and washing his feet in the manner of a servant.
Kissed his feet. The kiss was an emblem of love and affection. In this manner she testified her love for the Lord Jesus, and at the same time her humility and sense of sin by kissing his feet, There could be few expressions of penitence more deep and tender than were these. A sense of all her sins rushed over her mind; her heart burst at the remembrance of them, and at the presence of the pure Redeemer; with deep sorrow she humbled herself and sought forgiveness. She showed her love for him by a kiss of affection; her humility, by bathing his feet; her veneration, by breaking a costly box, perhaps procured by a guilty life--and anointing his feet. In this way we should all come, embracing him as the loved Redeemer, humbled at his feet, and offering all we have--all that we have gained in lives of sin, in our professions, by merchandise and toil, while we were sinners--offering all to his service. Thus shall we show the sincerity of our repentance, and thus shall we hear his gracious voice pronounce our sins forgiven.2
This man, if he were a prophet, would have perceived who and what manner of woman this is that touched him, that she is a sinner. Notice how easily the Pharisee was offended with Christ, for permitting this poor woman to come near him, and touch him. Public opinion said that Jesus was a prophet (Luke 7:16), and Simon, from the Pharisee's standpoint, feared that it might be so; and therefore no doubt felt great satisfaction in obtaining this evidence which he accepted as disproving the claims of Jesus. He judged that if Jesus had been a prophet he would have both known and repelled this woman. He would have known her because discerning of spirits was part of the prophetic office--especially the Messianic office (Isaiah 11:2-4; 1Kings 14:6; 2Kings 1:1-3; 5:26). Compare with John 2:25. He would have repelled her because, according to the Pharisaic tradition, her very touch would have rendered him unclean. The Pharisees, according to later Jewish writings, forbade women to stand nearer to them than four cubits, despite the warning of God (Isaiah 65:5). Thus reasoning, Simon concluded that Jesus had neither the knowledge nor the holiness which are essential to a prophet. His narrow mind did not grasp the truth that it was as wonderful condescension for Christ to sit at his board as it was to permit this sinner to touch him.8
The parable which Christ makes use of, for the Pharisee's conviction, and the woman's comfort: namely, the parable of the two debtors, one of whom owed a greater sum, and the other a less, who both having nothing to pay, were both freely forgiven; and both upon their forgiveness loved their creditor much, but he most to whom most was forgiven.

The Raising Of The Widow’s Son At Nain

Church History: The Raising Of The Widow’s Son At Nain; Luke 7:11–18.
There were three persons raised from death to life by the powerful word of Christ's mouth; namely, Jairus's daughter, mentioned by St. Matthew; Lazarus recorded by St. John; and here the widow's son, only taken notice of by St. Luke.
The place where the miracle happened was the city of Nain; outside of their cities, and not within them, the Jews needed to bury their dead. Christ meets the funeral procession at the gate of the city, a sorrowful widow attended with her mournful neighbors, following her only son to the grave.

1. It was the death of a son. To bury a child rends the heart of a parent; for what are children but the parent multiplied? But to
lay a son in the grave, which continues the name and supports the family, is a sore affliction.

2. This was a young man in the strength and flower of his age, not carried from the cradle to the coffin. Had he died an infant,
he had not been so much lamented; but then when the mother's expectations were highest, and the endearments greatest,
even in the flower of his age, he is cut off.

3. He was not only a son, but an only son; one in whom all his mother's hopes and comforts were bound up. The death of one
out of many, is much more tolerable than of all in one. The loss of that one admits of no consolation.

4. Still to heighten the affliction, it is added that she was a widow; she wanted the counsel and support of a loving yoke-
fellow. Had the root been left entire, she might better have spared the branch; now both are cut down, and she has none left
to comfort her in her comfortless state of widowhood. In this distressed condition, Christ, the God of comfort, meets her,
pities her, relieves her.

Christ had compassion towards this distressed widow: He saw her, and had compassion on her. Christ saw her, she did not speak to him; no tears, no prayers, can move Christ so much as our afflictions and his own compassion. Christ's heart pitied her, his said to her, Weep not; his feet went up to and touched the coffin, and by his power raised him up.
The reality of the miracle: he sits up, he begins to speak, and is delivered to his mother. Notice the effects this miracle had upon the multitude: seeing the divine power thus manifestly exerted, they are filled with astonishment and amazement: they look upon our Savior with awful and admiring looks; They glorify and praise God for sending a great prophet among them, calling it a great act of favor that God had in this wonderful manner visited his people; yet a prophet was the highest name they could find for him, whom they saw like themselves in shape, but above themselves in power: A great prophet is risen up amongst us, and God hath visited his people.5
When the Lord saw the poor widow following her son to the grave, he had compassion on her. See Christ's power over death itself. The gospel call to all people, to young people particularly, is, Arise from the dead, and Christ shall give you light and life. When Christ put life into him, it appeared by the youth's sitting up. Have we grace from Christ? Let us show it. He began to speak: whenever Christ gives us spiritual life, he opens the lips in prayer and praise. When dead souls are raised to spiritual life, by Divine power going with the gospel, we must glorify God, and look upon it as a gracious visit to his people. Let us seek for such an interest in our compassionate Savior that we may look forward with joy to the time when the Redeemer's voice shall call forth all that are in their graves. May we be called to the resurrection of life, not to that of damnation.

The Miraculous Drawing in of Fish

Church History: The Miraculous Drawing in of Fish; Luke 5:4–11; John 21:6
Having delivered his doctrine to the people, Christ confirms his doctrine with a miracle, and with such a miracle as did at once instruct and encourage his apostles; the miraculous number of fish which they caught gave prophetic meaning to their miraculous success in preaching, planting, and propagating, the gospel.
Christ’s command to Peter, and his ready compliance with Christ's command: Let down your nets for a draught, says Christ: We have toiled all night, says St. Peter, and caught nothing: nevertheless, at thy word I will let down the net. This mystically represents to us that the fishers of men may labor all night, and all day too, and catch nothing. This is sometimes the fisherman's fault, but more often the fish. It is the fisherman's fault that nothing is taken, if he only plays upon the sands, and does not launch out into the deep; This means he may deliver some superficial and less necessary truths, without opening to the people the great mysteries of godliness. If they fish with broken nets, either deliver unsound doctrine, or lead unexemplary lives. If they do not cast the net on the right side of the ship: that is, rightly divide the word, as workmen that need not to be ashamed.
If they do not fish at Christ's command, it is no wonder that they labor all their days and catch nothing. But very often it is the fishes' fault, rather than the fisherman's: worldly men are crafty and cunning, they will not come near the net; hypocrites are slippery, like eels, the fishermen cannot long hold them, but they dart into their holes; priding themselves in their external performances, and satisfying themselves with a round of duties.
The great men of the world break through the net, the divine commands cannot bind them. I will go to the great men, and speak to them; but they have broken the yoke, and burst the bonds. Jeremiah 5:5
Notice the miraculous success which St. Peter had, when at Christ's command he let down the net: They enclosed such a multitude of fishes that their net broke.

Jesus Drives Out An Evil Spirit

Church History: Jesus Drives Out An Evil Spirit; Jesus heals Mary; Luke 4:31-44; Matthew 8:14-16; Mark 1: 30-31
Christ, being driven out of Nazareth by the fury of his countrymen, departed for Capernaum, where he entered their synagogues, and taught. We cannot conceive the pains that our Savior took, and the hazards which he ran, in preaching the everlasting gospel to lost sinners? The people were astonished, but did not believe. His doctrine produced admiration, but not faith; his auditors were admirers, but not believers. They were astonished at his doctrine: the reason of which astonishment is added, For his word was with power; that is, there were majesty in his person, spirituality in his preaching, and powerful miracles accompanying both, and confirming both, of which the evangelist here gives us as account, namely, the casting out of a devil in one possessed. There was a man who had a Spirit of an unclean devil, and he cried out; that is, the devil, that unclean spirit, did enter into him, and bodily possess him. Amongst other many calamities, which sin has brought upon our
bodies, this is one, to be bodily possessed by Satan. The devil has inveterate malice against mankind, seeking to ruin our souls by his suggestions and temptations, and to destroy our bodies by some means or other.
O how much is it to our interest, as well as our duty, by prayer to put ourselves morning and evening under the divine care and protection, that we may be preserved from the power and malice of evil spirits!
The title here given to the devil: he is called the unclean spirit. The devils, those wicked spirits of hell, are most impure and filthy creatures; impure by reason of their original apostasy, impure by means of their actual and daily sins, such as murder and malice, lying and the like, by which they continually pollute themselves; and impure, by means of their continual desire and endeavors to pollute mankind with the contagion of their own sins.
The substance of the devil's outcry: Let us alone, what have we to do with thee? Art thou come to destroy us? That is, to restrain us from the exercise of our power. The devil thinks himself destroyed, when he is restrained from doing mischief.
The title given by the devil to our Savior; he styles him, The Holy One of God. Why this acknowledgment out of the devil's mouth? Could an apostle make a profession beyond this? What becomes Satan to make it? For no good end, and with no good intention, we may be sure; for the devil never speaks truth for truth's sake, but for advantage sake.
He might make this profession, that so he might bring the truth into question; hoping that the truth, which received testimony from the father of lies, would be suspected. Or, It might perhaps be done to make the people believe that our Savior had some familiarity with Satan, and did work miracles by his help, because he did confess him, and seem to put honor upon him.
We may learn from this, that it is possible for a person to know and acknowledge Christ to be the true and only Savior, and yet to miss out on salvation. If a speculative knowledge, and a verbal profession, of Christ were sufficient for salvation, the devil himself would not miss out on happiness.
How our Savior rebukes the devil for his confession, and commands him silence. Jesus rebuked him, saying, Hold thy peace; but why was this rebuke given the devil, and his mouth stopped when he spoke the truth?

Jesus Rejected at Nazareth

Church History: Jesus Rejected at Nazareth, Luke 4:14-30, Matthew 4:12 – 17
He retired into Galilee - This journey was not immediately after his temptation. He first went from Judea into Galilee, John1:43; 2:1. Then into Judea again, and celebrated the Passover at Jerusalem, John 2:13. He baptized in Judea while John was baptizing at Enon, John 3:22-23. All this time John was at liberty, John 3:24. But the Pharisees being offended, John 4:1; and John put in prison, he then took this journey into Galilee. Mark 1:14.4
Our Savior, hearing of John's imprisonment, provides for his own safety, by departing into Galilee. The place in Galilee he comes to, Capernaum. Christ had three cities which he called his own; Nazareth, where he was bred; Bethlehem, where he was born; and Capernaum, where he dwelt: this was a sea-coast town in the borders of Zabulon and Nephthali.5
Christ taught in their synagogues, their places of public worship, where they met to read, expound, and apply the word, to pray and praise. All the gifts and graces of the Spirit were upon him and on him, without measure. By Christ, sinners may be loosed from the bonds of guilt, and by his Spirit and grace from the bondage of corruption. He came by the word of his gospel, to bring light to those that sat in the dark, and by the power of his grace, to give sight to those that were blind. And he preached the acceptable year of the Lord. Let sinners attend to the Savior’s invitation when liberty is thus proclaimed. Christ's name was Wonderful; in nothing was he more so than in the word of his grace, and the power that went along with it. We may well wonder that he should speak such words of grace to such graceless wretches as mankind. Some prejudice often furnishes an objection against the humbling doctrine of the cross; and while it is the word of God that stirs up men's enmity, they will blame the conduct or manner of the speaker. The doctrine of God's sovereignty, his right to do his will, provokes proud men. They will not seek his favor in his own way; and are angry when others have the favors they neglect. Still is Jesus rejected by multitudes who hear the same message from his words. While they crucify him afresh by their sins, may we honor him as the Son of God, the Savior of men, and seek to show we do so by our obedience.

The Temptation of Jesus

Church History: The Temptation of Jesus, Luke 4:1-13; Matthew 4:1-11; Mark 1:12, 13
He was led up by the Spirit into the wilderness to be tempted; The war, proclaimed of old in Eden between the serpent, and the seed of the serpent, and the seed of the woman, Genesis 3:15, now takes place; when that promised seed of the woman comes forth into the field (being initiated by baptism, and anointed by the Holy Ghost, unto the public office of his ministry) to fight with that old serpent, and at last to bruise his head. And, since the devil was always a most impudent spirit, now he takes upon him a more hardened boldness than ever, even of waging war with him whom he knew to be the Son of God, because from that ancient proclamation of this war he knew well enough that he should bruise his heel.
The first scene or field of the combat was the 'desert of Judea,' which Luke intimates, when he saith, that "Jesus returned from Jordan, and that he was led by the Spirit into the wilderness"; that is, from the same coast or region of Jordan in which he had been baptized.

The time of his temptations was from the middle of the month Tisri to the end of forty days; that is, from the beginning of our month of October to the middle of November, or thereabouts: so that he conflicted with cold, as well as want and Satan.

The manner of his temptations was twofold. First, invisibly, as the devil is wont to tempt sinners; and this for forty days: while the tempter endeavored with all his industry to throw in his suggestions, if possible, into the mind of Christ, as he does to mortal men. Which when he could not compass, because he found 'nothing in him' in which such a temptation might fix itself, John 14:30, he attempted another way, namely, by appearing to him in a visible shape, and conversing with him, and that in the form of an angel of light. Let the evangelists be compared. Mark saith, "he was tempted forty days": so also does Luke: but Matthew that "the tempter came to him after forty days"; that is, in a visible form.

The matter of his temptations was very like the temptations of Eve. She fell by the "lust of the flesh, the lust of the eye, and the pride of life": which are the heads of all sins, 1John 2:16. By "the lust of the eyes": for "she saw the fruit, that it was pleasant to the sight."By "the lust of the flesh": she lusted for it, because "it was desirable to be eaten." By "the pride of life"; not contented with the state of perfection wherein she was created, she affected a higher; and she "took of the fruit, and did eat," that she might become wiser by it. The same tempter set upon our Savior with the same stratagems.
As Eve was deceived by mistaking his person, supposing a good angel discoursed with her when it was a bad, so the devil in like manner puts on the good angel here, clothed with light and feigned glory.

He endeavors to ensnare Christ by "the lust of the flesh"; "Command that these stones be made bread": by "the lust of the eye"; "All these things will I give thee, and the glory of them": by "the pride of life"; "'Throw thyself down,' and fly in the air, and be held up by angels."6
Christ's being led into the wilderness gave an advantage to the tempter; for there he was alone, none were with him by whose prayers and advice he might be helped in the hour of temptation. He who knew his own strength might give Satan advantage; but we may not, who know our own weakness. Being in all things made like unto his brethren, Jesus would, like the other children of God, live in dependence upon the Divine Providence and promise. The word of God is our sword, and faith in that word is our shield. God has many ways of providing for his people, and therefore is at all times to be depended upon in the way of duty. All Satan's promises are deceitful; and if he is permitted to have any influence in disposing of the kingdoms of the world and the glory of them, he uses them as baits to ensnare men to destruction. We should reject at once and with abhorrence, every opportunity of sinful gain or advancement, as a price offered for our souls; we should seek riches, honors, and happiness in the worship and service of God only. Christ will not worship Satan; nor, when he has the kingdoms of the world delivered to him by his Father, will he suffer any remains of the worship of the devil to continue in them. Satan also tempted Jesus to be his own murderer, by unfitting confidence in his Father's protection, such as he had no warrant for. Let not any abuse of Scripture by Satan or by men abate our esteem, or cause us to abandon its use; but let us study it still, seek to know it, and seek our defense from it in all kinds of assaults. Let this word dwell richly in us, for it is our life. Our victorious Redeemer conquered, not for himself only, but for us also. The devil ended all the temptation. Christ let him try all his force, and defeated him. Satan saw it was to no purpose to attack Christ, who had nothing in him for his fiery darts to fasten upon. And if we resist the devil, he will flee from us. Yet he departed but till the season when he was again to be let loose upon Jesus, not as a tempter, to draw him to sin, and so to strike at his head, at which he now aimed and was wholly defeated in; but as a persecutor, to bring Christ to suffer, and so to bruise his heel, which it was told him, he should have to do, and would do, though it would be the breaking of his own head, Genesis 3:15. Though Satan depart for a season, we shall never be out of his reach till removed from this present evil world.

Jesus’ Baptism

Church History: Jesus’ Baptism Luke 3:21; Matthew 3:13
This history of our Savior's baptism is reported both by Matthew and Mark, much most largely by Matthew; Luke only added those words, and praying, which teaches us that prayers ought to be joined with baptism. What was the matter of his prayer we are not told, though the following words incline some not improbably to judge that he prayed for some testimony from heaven concerning him.
Here we have our Savior's solemn inauguration and public entrance upon this prophetic office, by baptism, or washing with water, according to the manner of the priests under the ceremonial law, Exodus 29:4. The circumstance of time, that is, after he had lain hid in Nazareth thirty years he comes abroad, and enters upon his public ministry. Teaching us by his example, that when we are ripe and fit for public service, we should no less willingly leave our obscurity, than we took the benefit of it for our preparation.
The action itself, Christ is baptized now, as he was circumcised before; not because there was any impurity in him, either filth, or foreskin, which wanted either the circumcising knife, or the baptismal water; yet purity itself condescends to be washed, Christ to be baptized; for these reasons:
1. That by this symbol he might enter himself into the society of Christians, as by circumcision he had done into the
society of Jews; as a king condescends sometimes to be made a free man of a city or corporation.

2. That he might by his own baptism sanctify the ordinance of baptism unto his church.

3. That thereby he might fulfill the righteousness of the ceremonial law, which required the washing of the priests in
water, when they entered upon their office as appears from Exodus 29:4.

The great condescension of Christ, in seeking and submitting to the baptism of John; Christ came to John, not John to Christ. Behold! the Lord seeks to his servant, Christ will be baptized of his messenger! Our Savior's design hereby no doubt was, to put honor upon the ministry of John. Oh! how dare the greatest upon earth despise the ministry of man being appointed by God, which Christ honored in his own person, and graced with his own presence!

Augustus Dies

Church History: Augustus dies. Tiberius Sole becomes Emperor (A.D.14–37)
With Tiberius's departure, succession rested solely on Augustus' two young grandsons, Lucius and Gaius Caesar. The situation became more precarious in AD 2 with the death of Lucius; Augustus, with perhaps some prompting from Livia, allowed Tiberius to return to Rome as a private citizen and nothing more.13 In AD 4, Gaius was killed in Armenia and, to paraphrase Tacitus, Augustus had no other choice but to turn to Tiberius.

The death of Gaius in AD 4 initiated a flurry of activity in the household of Augustus. Tiberius was adopted as full son and heir. In turn, Tiberius was required to adopt his nephew, Germanicus, the son of his brother Drusus and Augustus' niece Antonia Minor.14 16 Along with his adoption, Tiberius received tribunician power as well as a share of Augustus's maius imperium, something that even Marcus Agrippa may never have had.17 In AD 7, Postumus was disowned by Augustus and banned to the island of Planasia, to live in solitary confinment.18 19 Thus, when in AD 13, the powers held by Tiberius were made equal, rather than second, to Augustus's own powers, he was for all intents and purposes a "co-princeps" with Augustus, and in the event of the latter's passing, would simply continue to rule without an interregnum or possible upheaval.

Augustus died in AD 14, at the age of seventy-six. He was buried with all due ceremony and, as had been arranged beforehand, deified, his will read, and Tiberius confirmed as his sole surviving heir.