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
Wednesday, March 31, 2010
Tuesday, March 30, 2010
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.
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.
Monday, March 29, 2010
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."
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."
Friday, March 26, 2010
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.
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.
Thursday, March 25, 2010
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.
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.
Wednesday, March 24, 2010
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.
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.
Tuesday, March 23, 2010
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.
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.
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