See the notes at Mat 10:14-15<\/span>.<\/P> <\/p>\n We have met with the same instructions before in Matthew and Mark. See Poole on “Mat 10:11<\/span>“, and following verses to Mat 10:15<\/span>. See Poole on “Mar 6:10-11<\/span>“. There is some difference in words. Matthew saith, inquire who in the city is worthy, <\/I>and, Luk 10:13<\/span>, <\/P> if the house be worthy; <\/B>Luke saith, <\/P> if the son of peace be there; <\/B>they both mean the same thing: if there be any in it, that belong to Gods election of grace, any whom God intends by you to call, and make partakers of the peace of the gospel. For other things relating to the opening of the words, see the notes before mentioned. Only we may from hence observe for our instruction, <\/P> 1. That it is the will of Christ, that his ministers should not be too solicitous for a livelihood. As the labourer is worthy of his hire, so he that sends them into his harvest will see they shall be fed. Let them look to their calling, and to the fulfilling of their ministry; God will see they shall be fed. <\/P> 2. That the society of ministers of the gospel, in cities and houses, should not be with debauchees, but with those that are worthy, so far as man can judge; such as are their Masters friends and servants should be their companions. <\/P> 3. Those are most worthy in places amongst whom the Son of peace is, men and women that have the most knowledge of and love for Christ. <\/P> 4. The ministers of Christ ought to carry themselves with all imaginable civility, wishing good to all, and doing good to all. <\/P> 5. Christs ministers ought not to make their bellies their gods, eat such things as are set before you.<\/I> <\/P> 6. They have a Divine licence to take and use for their necessities such things as men give them. <\/P> 7. Christ expects that his people should maintain his ministers, not depriving the labourers of their hire, nor muzzling the mouths of the oxen which tread out the corn, 1Co 9:9<\/span>,10<\/span>, nor preferring their servants for their worldly occasions before such as labour for their souls, and in that work are Gods messengers to them, and his servants in the first place, though employed in watching for peoples souls. <\/P> 8. The not giving a livelihood to ministers, is a not receiving them, that is, provided the people be able. <\/P> 9. People by not receiving the gospel of peace brought them by faithful ministers shall do them no hurt, their peace shall return unto them. They shall be a sweet savour unto God, even as to them that perish. Their judgment is with the Lord, and their work with their God, though they labour in vain; though Israel be not gathered, they shall be glorified. Men proportion their rewards according to successes of servants. God more justly proportions his rewards to mens sincerity and diligence in their labour. <\/P> 10. If men refuse the gospel, yet they shall know the kingdom of God is come nigh unto them. If they will not be subject to his kingdom of grace, yet they shall be subdued by the kingdom of his power and justice. <\/P> 11. There will come a day when men that have the offers of the gospel of peace, and refuse them, slighting and despising his ministers and their message, will find that they had better have lived in Sodom when it was burnt with fire and brimstone; their portion of wrath in the day of judgment will be larger and bitterer than the portion of the men of Sodom. Let all who live in our days hear and fear, and in time break off their sins by a true repentance, lest they go to hell at the highest disadvantage. <\/P> <\/p>\n And into whatsoever city ye enter<\/strong>,…. Into whatsoever house in it ye go, and apply to for lodging and entertainment,<\/p>\n and they receive you<\/strong>, readily and cheerfully,<\/p>\n eat such things as are set before you<\/strong>; though ever so mean, accept of them, and do not object to them on that account, lest it should be thought you serve your own bellies, and seek to gratify your appetites; nor, on the other hand, do not think anything too good for you, or that you are burdensome and chargeable, but eat as if it were your own; nor ask questions about the cleanness and uncleanness of it, or whether it has been tithed or not; but feed upon it without any scruple.<\/p>\n Such things as are set before you <\/B> ( <\/SPAN><\/span>). The things placed before you from time to time (present passive participle, repetition). Every preacher needs this lesson of common politeness. These directions may seem perfunctory and even commonplace, but every teacher of young preachers knows how necessary they are. Hence they were given both to the Twelve and to the Seventy. <\/P> <\/p>\n <\/strong><\/p>\n 1) “And into whatsoever city ye enter,” <\/strong>(kai eis hen an polin eiserchesthe) “And into whatever city you all enter,” as you go two by two, that in the mouth of such testimony every word may be certified, Mat 11:11<\/span>.<\/p>\n 2) “Eat such things as are set before you,” <\/strong>(esthiete ta paratithemena humin) “You all eat the things that are put before you,” even by Gentiles, asking no questions for conscience’s sake, 1Co 10:27<\/span>. The Jews had scruples about eating certain food and about eating with Samaritans, but Jesus did not, Joh 4:8<\/span>. They were to eat the food as their immediate fare, without scruples or complaining. Let your moderation be evident to all, Php_4:5; 1Co 10:25<\/span>; 2Co 12:14<\/span>.<\/p>\n (8) Eat such things as are set before you.<\/strong>The precise form of the precept is peculiar to St. Luke, but the spirit is the same as that of the words which had been spoken to the Twelve. The Evangelist preachers were to accept whatever was provided for them by a willing host, and to avoid even the appearance of caring for outward comforts.<\/p>\n “And into whatever city you enter, and they receive you, eat such things as are set before you, and heal the sick that are in it, and say to them, The Kingly Rule of God is come near to you.”<\/p>\n And whenever they enter a city and are received in friendly fashion, then they must eat what is set before them. This would be a token of friendship, and identify them with their hosts. Possibly also the idea of this seeming repetition of Luk 10:7<\/span> is to add the idea that they are not to be fussy about the ritual ‘cleanness’ of the food. Unless they have reason to think otherwise they may accept it at face value. And as far as possible they must accept the traditions of each city. This would later be applied by Paul to the problem of eating food bought in the open market which might have been sacrificed to idols (1Co 10:27<\/span>).<\/p>\n They are also to heal the sick that are there. And at the same time they are to proclaim, “The Kingly Rule of God is come near to you.” That is the reason why they are there. Once more the good tidings will be proclaimed and the Messianic signs given by healing. “The Kingly Rule of God is come near to you” will then prepare the people of the city for the arrival of the King. For Jesus will be following on shortly afterwards in order to introduce and establish the Kingly Rule of God among them.<\/p>\n Indication of the genuineness of these words in context is given by the fact that unusually ‘heal the sick’ comes before the preaching. For these are only preparers of the way. Their healings will reveal that the Kingly Rule of God is here, while their preaching is only preparatory, preparing the way for the full proclamation of Jesus when He comes<\/p>\n Further instructions:<\/p>\n v. 8<\/strong>. And into whatsoever city ye enter, and they receive you, eat such things as are set before you;<\/strong><\/p>\n v. 9<\/strong>. and heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.<\/strong><\/p>\n v. 10<\/strong>. But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same and say,<\/strong><\/p>\n v. 11<\/strong>. Even the very dust of your city which cleaveth on us we do wipe off against you; notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you.<\/strong><\/p>\n v. 12<\/strong>. But I say unto you that it shall be more tolerable in that day for Sodom than for that city.<\/p>\n <\/strong> What was said of individual houses is now repeated with respect to entire cities. wherever the reception was kind and in accordance with the dignity of their calling, there they should remain, eating the things that were set before them. They should be content with the fare which the people could afford, even if that happened to be frugal. A pastor will always be glad to share the poverty of his parishioners, just as the parishioners should always be glad to share their wealth with their pastor. The work of the seventy is then briefly indicated, to heal the sick and to announce the coming of the kingdom of God in the person of Jesus. For every one that accepts Christ by faith enters into this Kingdom. This would be the privilege of the people that heard the message, since the invitation was thereby extended to them all. But if the disciples should be refused admission into some city or its houses, they should endeavor to bring home to the inhabitants of such a city the heinousness of their offense, since in rejecting the heralds they despised the Master. Going out of the inhospitable houses into the streets, they should deliberately wipe off the very dust that had been taken up by their feet since entering the town. It was the most expressive gesture of absolute rejection. And yet, so far as the rest is concerned, the people of that city should know that the kingdom of God was just upon them, that they were offered an opportunity of accepting it, and that it was their own fault if it had come to them in vain. Solemnly Jesus declares that the fault of such a city in despising the Gospel would be of a nature to outrank the transgressions of Sodom, and would be thus treated on the Day of Judgment.<\/p>\n Luk 10:8-9<\/span> . ] It is seen from this that in the direction previously given, Luk 10:5<\/span> ff., Jesus had contemplated villages and single dwelling-houses. Thus Luk 10:5<\/span> ff. corresponds to the , and Luk 10:8<\/span> ff. to the , Luk 10:1<\/span> .<\/p>\n . .] a transition into the demonstrative expression instead of the continuance of the relative form; comp. Bremi, ad Dem. Ol<\/em> . p. 177; Buttmann, Neut. Gr.<\/em> p. 328 [E. T. 383].<\/p>\n ] as though . . . had been previously said. An emphatic anacoluthon. See Bornemann, Schol<\/em> . p. 65 f.<\/p>\n ] the inhabitants. Comp. .<\/p>\n ] a promise of participation in the kingdom of Messiah near at hand. On , comp. Mat 12:28<\/span> ; Psa 27:2<\/span> ; 1Ma 5:40 ; 1Ma 5:42 .<\/p>\n 8 And into whatsoever city ye enter, and they receive you, eat such things as are set before you: <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 8. Such things as they set before you<\/strong> ] Not seeking after dainties. It becomes not a servant of the Highest to be a slave to his palate. Epicurei, dum palate prospiciunt, coeli palatium non suspiciunt, <\/em> saith the heathen. (Cicero). <\/p>\n Luk 10:8<\/span> . : not a repetition. It means, be contented with your fare: contenti este quamvis frugali apparatu<\/em> , Bengel. Holtz. (H. C.) thinks Lk. has in view heathen houses, and that the meaning is: put aside Jewish scruples.<\/p>\n ye enter = ye may enter (with Greek. an). <\/p>\n Chapter 64<\/p>\n Be Sure Of This<\/p>\n Luke alone was inspired by God the Holy Spirit to record the event describe in the first part of this chapter. He tells us of the Lord Jesus sending out seventy unnamed men into the cities into which he was about to come. These men were sent with the message of his grace, sent to preach the gospel, because he was about to come to these places himself (Luk 10:1).<\/p>\n You can mark this down: whenever and wherever, to whomsoever the Lord Jesus Christ is about to come in saving power, mercy and grace, he will first send a man to that place and to that person preaching the gospel. This is Gods chosen, ordained method of grace; and he does not depart from it.<\/p>\n Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. Go your ways: behold, I send you forth as lambs among wolves. Carry neither purse, nor scrip, nor shoes: and salute no man by the way. And into whatsoever house ye enter, first say, Peace be to this house. And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house (Luk 10:2-7).<\/p>\n Let us pick up the narrative at Luk 10:8. These nine verses (Luk 10:8-16) contain lessons we need to lay to heart and remember, as we seek to serve Christ and the souls of men in this world.<\/p>\n Simplicity<\/p>\n The first thing to be learned from these verses is a lesson commonly ignored, despised, and neglected in the religious world. We have before us in Luk 10:8-11 a very clear display of the simplicity of the gospel.<\/p>\n How I wish men understood this, especially those men who are preachers! The gospel of Gods free, sovereign, saving grace in Christ is the most profound thing in the universe. It is a mystery of such depth and wisdom that the angels of God desire to look into it. It is such a wonder that we shall spend eternity learning its wonders (1Co 15:1-3). The gospel is a mystery of infinite proportions; but the preaching of the gospel and the faith of the gospel, believing Christ is a matter of utter simplicity (2Co 11:2-4).<\/p>\n When our Master sent out these seventy men, he gave them a very plain, simple, singular task. They were sent out to serve the souls of men, not to be served by men. And into whatsoever city ye enter, and they receive you, eat such things as are set before you. And heal the sick that are therein (Luk 10:8-9). He taught his servants to live modestly, be easily satisfied, and to heal the sick. It is the responsibility of all who are sent of God to preach the gospel to heed these instructions. Preachers who seek wealth and luxury are repugnant. Gods servants live upon the generosity of Gods people, and rightfully so; but Gods servants refuse to enrich themselves, even when given the opportunity to do so. Gospel preachers serve the souls of men. They do not seek to be served by men. Faithful men seek to heal the needs of those they serve. They do not seek to be well heeled by men.<\/p>\n Next, the Master says, And say unto them, The kingdom of God is come nigh unto you. These men were sent out to proclaim a very plain, singular, vital message to eternity bound sinners. The kingdom of God is come nigh unto you. They were required to preach with great simplicity and plainness of speech, to preach with boldness and confidence, urgently pressing upon their hearers the claims of Christ, the sovereign Lord. Gospel preaching is always confrontational. It always demands the surrender of rebels to Christ the Lord (Luk 14:26-33).<\/p>\n Rolfe Barnard used to say, Preach for a verdict. He meant by that that preaching should always press those who hear us to do something (Come to Christ. Repent. Devote oneself more completely to the Saviour, etc.). As my old Homiletics\/Pastoral Theology professor used to tell us at the opening of almost every class, Where there is no summons, there is no sermon. Preaching is not feeding people religious, doctrinal facts, but setting before needy souls the riches and glory of Christ, demanding faith in and surrender to him. What is preaching? It is expounding the scriptures, testifying of our experience of grace in the kingdom of God and persuading sinners to believe on the Lord Jesus Christ (Act 28:23).<\/p>\n Would to God preachers would quit trying to reason men and women into faith. Sinners cannot be reasoned into faith. They can be reasoned into religion, but not into Christ. The weapons of our warfare are not carnal, but spiritual. If we would do good for the souls of men, we must preach the gospel of Christ with simplicity and boldness.<\/p>\n We must not be discouraged, or turned aside from our great work because some refuse to believe. See what the Lords instructions are in this regard in Luk 10:10-11. But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you (Read Rom 3:3-4). The first lesson is this: the preaching of the gospel is a matter of singularity. We have but one message, the gospel of the Kingdom of God. The message is to be preached with deliberate simplicity. And it is to be preached with sincerity, earnestly seeking the salvation of Gods elect.<\/p>\n Sovereignty<\/p>\n Second, in Luk 10:12-15 our Lord Jesus gives us a tremendous display of divine sovereignty.<\/p>\n But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell.<\/p>\n Here our Saviour shows us that the Lord God Almighty, in his wisdom and sovereignty, hides the gospel from some and reveals it to others, as he will. In other words, he has mercy on whom he will have mercy; and whom he will he hardens. I know this is the meaning of our Lords words here because he tells us so in a similar passage in Mat 11:20-27. <\/p>\n Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee. At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight. All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.<\/p>\n Does this mean that man has no responsibility for his own soul? Certainly not! Read Mat 11:28-30.<\/p>\n Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.<\/p>\n Responsibility<\/p>\n The third lessons taught in theses verses is this: if you go to hell, it will be altogether your own fault, your own doing. Many foolishly imagine that any talk of mans responsibility implies some ability in depraved, spiritually dead sinners; but that is not the case. It is the responsibility of all who hear the gospel to believe the gospel. If that declaration does not fit your theological system, you should scrap your system, not the Word of God (Pro 1:23-33; Joh 3:18; Joh 16:9; 1Jn 5:10).<\/p>\n The wages of sin is death. There is not a soul in hell that raises his proud head and declares to the Almighty, I am damned because I wanted to trust you, I wanted to believe on Christ, but you would not give me grace, you would not give me faith, you would not save me. Rather, the damned are everlastingly tormented by the fact that they are justly damned because of their wilful unbelief.<\/p>\n Without question, the most abominable evil in this world is unbelief. Unbelief declares that God himself is a liar (1Jn 5:10). That means that if you go to hell, you will have no one to blame but yourself! You are responsible for, and you shall be held accountable for every gospel sermon you ever heard, or could have heard, for every ray of light you have despised, and for every witness of truth you have spurned.<\/p>\n Gods Ambassadors<\/p>\n Here is a fourth lesson. It is found in Luk 10:16. Faithful gospel preachers are Gods ambassadors to your soul. The Lord Jesus declares, he that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. That is exactly what the Apostle Paul asserts in 2Co 5:20 to 2Co 6:1. Faithful gospel preachers, men sent of God to declare his gospel are Gods ambassadors, Gods representatives, by whom God speaks to your soul. They are to be heard, received and treated as Gods ambassadors (Isa 52:7; 1Th 5:12-13; Heb 13:7; Heb 13:17).<\/p>\n and: Luk 10:10, Luk 9:48, Mat 10:40, Joh 13:20 <\/p>\n eat: 1Co 10:27 <\/p>\n Reciprocal: Mat 10:11 – and there Mar 6:10 – General Luk 12:29 – seek Act 28:8 – and healed 2Co 7:2 – Receive<\/p>\n 8<\/p>\n Eat such .things us are set before you. This is similar to Paul’s instructions in 1Co 10:27. Conscientious Jews were often afraid to eat of things unknown to them because of the restrictions of the law of Moses. Jesus did not overlook the law, yet he was about to give a new one to the world, and certain parts of the old one were to be discontinued.<\/p>\n And into whatsoever city ye enter, and they receive you, eat such things as are set before you: <\/p>\n [Eat such things as are set before you.] The traditional canons were so very precise and curious about not eating unless what were clean, what had been duly tithed, and from which the Trumah had been duly separated, that it might be almost a wonder the strict traditionists should not be famished if they lived and fed only by canon. “Let not the religious serve at the table of a laic, unless all things be rightly prepared and decimated.”<\/p>\n From the irksomeness and perplexity of this niceness doth our Saviour acquit and absolve his followers; partly that he might introduce the gospel liberty; partly also consulting the necessity of his disciples, who if they had been bound up to that strictness in meats, what could they do when their converse was to lie chiefly amongst persons perfectly unknown to them?<\/p>\n THESE verses comprise the second part of our Lord Jesus Christ’s charge to the seventy disciples. Its lessons, like those of the first part, have a special reference to ministers and teachers of the Gospel. But they contain truths which deserve the serious attention of all members of the Church of Christ.<\/p>\n The first point we should notice in these verses is the simplicity of the tidings which our Lord commanded some of His first messengers to proclaim. We read that they were commissioned to say, “The kingdom of God is come nigh unto you.”<\/p>\n These words we should probably regard as the key-note to all that the seventy disciples said. We can hardly suppose that they said nothing else but this single sentence. The words no doubt implied far more to a Jewish hearer at the time when they were spoken, than they convey to our minds at the present day. To a well instructed Israelite, they would sound like an announcement that the times of Messiah had come,-that the long promised Savior was about to be revealed,-that the “desire of all nations” was about to appear. (Hag 2:7.) All this is unquestionably true. Such an announcement suddenly made by seventy men, evidently convinced of the truth of what they said, traveling over a thickly peopled country, could hardly fail to draw attention and excite inquiry. But still the message is peculiarly and strikingly simple.<\/p>\n It may be doubted whether the modern way of teaching Christianity, as a general rule, is sufficiently simple. It is a certain fact that deep reasoning and elaborate arguments are not the weapons by which God is generally pleased to convert souls. Simple plain statements, boldly and solemnly made, and made in such a manner that they are evidently felt and believed by him who makes them, seem to have the most effect on hearts and consciences. Parents and teachers of the young, ministers and missionaries, Scripture-readers and district visitors, would all do well to remember this. We need not be so anxious as we often are about fencing, and proving, and demonstrating, and reasoning, out the doctrines of the Gospel. Not one soul in a hundred was ever brought to Christ in this fashion. We want more simple, plain, solemn, earnest, affectionate statements of simple Gospel truths. We may safely leave such statements to work and take care of themselves. They are arrows from God’s own quiver, and will often pierce hearts which have not been touched by the most eloquent sermon.<\/p>\n The second point we should notice in these verses is the great sinfulness of those who reject the offers of Christ’s Gospel. Our Lord declares that it shall be “more tolerable at the last day for Sodom,” than for those who receive not the message of His disciples. And He proceeds to say that the guilt of Chorazin and Bethsaida, cities in Galilee, where He had often preached and worked miracles, but where the people had nevertheless not repented, was greater than the guilt of Tyre and Sidon.<\/p>\n Declarations like these are peculiarly awful. They throw light on some truths which men are very apt to forget. They teach us that all will be judged according to their spiritual light, and that from those who have enjoyed most religious privileges, most will be required. They teach us the exceeding hardness and unbelief of the human heart. It was possible to hear Christ preach, and to see Christ’s miracles, and yet to remain unconverted. They teach us, not least, that man is responsible for the state of his own soul. Those who reject the Gospel, and remain impenitent and unbelieving, are not merely objects of pity and compassion, but deeply guilty and blameworthy in God’s sight. God called, but they refused. God spoke to them, but they would not regard. The condemnation of the unbelieving will be strictly just. Their blood will be upon their own heads. The Judge of all the earth will do right.<\/p>\n Let us lay these things to heart, and beware of unbelief. It is not open sin and flagrant profligacy alone which ruin souls. We have only to sit still and do nothing, when the Gospel is pressed on our acceptance, and we shall find ourselves one day in the pit. We need not run into any excess of riot. We need not openly oppose true religion. We have only to remain cold, careless, indifferent, unmoved, and unaffected, and our end will be in hell. This was the ruin of Chorazin and Bethsaida. And this, it may be feared, will be the ruin of thousands, as long as the world stands. No sin makes less noise, but none so surely damns the soul, as unbelief.<\/p>\n The last point that we should notice in these verses is the honor which the Lord Jesus is pleased to put upon His faithful ministers. We see this brought out in the words with which He concludes His charge to the seventy disciples. He says to them, “He that heareth you heareth me, and he that despiseth you despiseth me, and he that despiseth me despiseth Him that sent me.”<\/p>\n The language here used by our Lord is very remarkable, and the more so when we remember that it was addressed to the seventy disciples, and not to the twelve apostles. The lesson it is intended to convey is clear and unmistakable. It teaches us that ministers are to be regarded as Christ’s messengers and ambassadors to a sinful world. So long as they do their work faithfully, they are worthy of honor and respect for their Master’s sake. Those who despise them, are not despising them so much as their Master. Those who reject the terms of salvation which they are commissioned to proclaim, are doing an injury not so much to them as to their King. When Hanun, king of Ammon, ill-used the ambassadors of David, the insult was resented as if it had been done to David himself. (2Sa 10:1-19.)<\/p>\n Let us remember these things, in order that we may form a right estimate of the position of a minister of the Gospel. The subject is one on which error abounds. On the one side the minister’s office is regarded with idolatrous and superstitious reverence. On the other side it is often regarded with ignorant contempt. Both extremes are wrong. Both errors arise from forgetfulness of the plain teaching of Scripture. The minister who does not do Christ’s work faithfully, or deliver Christ’s message correctly, has no right to look for the respect of the people. <\/p>\n But the minister who declares all the counsel of God, and keeps back nothing that is profitable, is one whose words cannot be disregarded without great sin. He is on the King’s business. He is a herald. He is an ambassador. He is the bearer of a flag of truce. He brings the glad tidings of terms of peace. To such a man the words of our Lord will prove strictly applicable. The rich may trample on him. The wicked may hate him. The pleasure-lover may be annoyed at him. The covetous may be vexed by him. But he may take comfort daily in His Master’s words, “He that despiseth you despiseth me.” The last day will prove that these words were not spoken in vain.<\/p>\n ==================<\/p>\n Notes-<\/p>\n v8.-[Eat such things as are set before you.] Quesnel remarks on this verse, “An evangelical labourer, to satisfy the necessities of life, may make use of all such things as are set before him, and are not forbidden, provided it be done without eagerness or affectation. If a missionary, a pastor, or a preacher do not show a great indifferency towards everything which relates to bodily wants, he will never be able much to advance the work of God.”<\/p>\n v11.-[Be ye sure of this.] The literal translation of the Greek expression used here, would be, “Know this.”<\/p>\n v12.-[It shall be more tolerable, &c.] Let it be noted here that there are degrees of guilt and punishment in hell, even as there are degrees of grace and glory in heaven.<\/p>\n Let it also be noted, that our Lord speaks of Sodom as a real city which once existed; and of the story of the guilt of its inhabitants, as a real and true story. There is no foundation here for the theory that the historical parts of the Old Testament are only mythical inventions, intended to point a moral, or convey a spiritual lesson.<\/p>\n Let it also be noted, that both in the present and the three following verses, the grand truth is manifestly implied that man is accountable for his belief, and that not believing the Gospel is a sin which leads to hell as really as not keeping the ten commandments. It is doubtless true that no man can come to Christ except the Father draws him. But it is also no less true that God regards man as a responsible being, and that his not coming to Christ will be part of his guilt, and add to his condemnation at the last day.<\/p>\n v13.-[Chorazin, Bethsaida.] Let it be noted that these places were in the district where all our Lord’s chiefest miracles were wrought; and where at least five of the apostles are supposed to have lived, Peter, Andrew, Philip, James, and John. It is not the seeing miracles alone that is necessary to convert souls.<\/p>\n [Tyre and Sidon.] These two cities were great commercial ports, famous for their riches, luxury, and idolatry. Ezekiel prophesies against them. (Eze 38:1-23.) They are now little better than ruins.<\/p>\n v15.-[Thrust down to hell.] It is worthy of remark, that Capernaum, of which this strong expression is spoken, has so completely passed away, that not even its ruins remain, and the place where it stood is matter of dispute.<\/p>\n It should be noted that “heaven” and “hell” are probably used here as allegorical expressions, signifying the highest exaltation and the lowest degradation. (See Isa 14:13.)<\/p>\n v16.-[He that heareth you heareth me.] There is probably no stronger language than this in the New Testament about the dignity of a faithful minister’s office, and the guilt incurred by those who refuse to hear his message. It is language, we must remember, which is not addressed to the twelve apostles, but to seventy disciples, of whose names and subsequent history we know nothing. Scott remarks, “To reject an ambassador, or to treat him with contempt, is an affront to the prince who commissioned and sent him, and whom he represents. The apostles and seventy disciples were the ambassadors and representatives of Christ; and they who rejected and despised them, in fact rejected and despised Him.”<\/p>\n It is one thing to take a Roman Catholic view of the ministry, maintain apostolical succession, and regard ministers as mediators between God and man, by virtue of their office and orders. It is quite another thing to despise their office, and regard their warnings and exhortations as of no importance. Both extremes are grievous errors, and should be carefully avoided.<\/p>\n 10:8 And into whatsoever city ye enter, and they receive you, {d} eat such things as are set before you:<\/p>\n (d) Be content with the food that is set before you.<\/p>\n Taken broadly the food set before the disciples in whatever town they might visit could possibly include ceremonially unclean food. Jesus was already dispensing with the clean unclean distinction in foods (cf. Luk 11:41; Mar 7:19; Rom 10:4). Peter’s scrupulous observance of the Jewish dietary laws may not have characterized all the disciples (cf. Act 10:14). The practice of eating "unclean" food continued to disturb the early church (cf. 1 Corinthians 8). Undoubtedly Luke included this reference with his original readers in mind.<\/p>\n And into whatsoever city ye enter, and they receive you, eat such things as are set before you: See the notes at Mat 10:14-15. Fuente: Albert Barnes’ Notes on the Bible We have met with the same instructions before in Matthew and Mark. See Poole on “Mat 10:11“, and following verses to Mat 10:15. See … Continue reading “Exegetical and Hermeneutical Commentary of Luke 10:8”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25354","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25354","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25354"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25354\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25354"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25354"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25354"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Discovering Christ In Selected Books of the Bible<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Lightfoot Commentary Gospels<\/b><\/i><\/h4>\n
Fuente: Ryle’s Expository Thoughts on the Gospels<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"