Saint Therese of the Child Jesus, Virgin and Doctor

Flesh? acting with the like inhumanity towards me. Am I not then sufficiently tormented in you opinion, that you insult over my distress? (Calmet)

In a. Hebrew, "lead, in the rock for ever." (Protestants) Septuagint have, "for ever," after book, (ver. 23) and subjoins, "with a writing instrument of iron and (or) lead, or be engraven on the rocks for a memorial." Grabe insinuates that before there was only, "and on lead, or be engraven on the rocks." (Haydock) --- Instrument, (celte) means "a chisel," (Haydock) like cœlum from cœlo: " I engrave." (Pineda) --- St. Jerome, (ad Pam.) and the late editor of his works, retain this word, as the older editions of St. Gregory did; (Calmet) though certe, "surely," has been inserted instead, from several manuscripts by the Benedictines. (Haydock) --- Ancient manuscripts and Latin Bibles have more generally the latter word. But the received editions are supported by many manuscripts (Calmet) and the Septuagint Greek: eggluthenai, expresses as much. Celtis est, Greek:gluthaion. (Amama). (Casaub. in Atheneus vii. 20. p. 556.) --- An inscription, in Dalmatia, has the same sense: Neque hic atramentum vel papyrus aut membrana ulla adhuc; sed malleolo et celte literatus silex. "Here as yet was neither ink, nor paper, nor any parchments; but a flint stone was lettered with a mallet and a chisel.." The former modes of writing were not, in effect, invented by the days of Job. (Calmet) --- But it was long very usual to make use of lead. (Pineda) --- What he desired to have written in such durable characters, (Haydock) was the following sentence, in proof of his unshaken confidence in God, and as a refutation of his friends, who accused him of despair and blasphemy, (Calmet) as also the whole history of his conflict. His desire has been granted. (Tirinus)

Redeemer may be understood of the Deity, without confining it to the second Person; (Isaias xli. 14., and lxix. 7.; Piscator) though it may have a more peculiar reference to Christ: (Junius; Haydock) in whom he believed, as the Redeemer of all mankind. (Calmet) --- Earth. Yea, ere long I shall be restored to health, (St. Chrysostom; Grotius) as an earnest and figure of the resurrection. Nothing is more common, in Scripture, than for the same prophecy to have a double accomplishment; one soon after it is made public, and another more sublime and remote. Job seemed to have no expectation of surviving his present misery, (ver. 7., and chap. vii. 7., and xxiv. 15.) unless God now revealed it to him, as a figure of his future resurrection, founded on the hope of our Saviour's, which he expresses in much clearer terms. Hebrew, "I know that my Redeemer is living, and that he will raise himself one day upon the earth," (Calmet) like a conqueror, (Haydock) or wrestler, having overthrown his antagonist: (Amama) or, "he will stand the last upon the earth, or dust," (Piscator) ascending his throne, to judge all. (Deodat.) --- Yet Luther translates, "and one day he will raise me up from the earth;" which is not conformable to the Hebrew. Others explain, "he....will place (26) this, my skin, after they (worms) shall have ruined it." (Pagnin; Montanus) --- But Amama suspects that the latter is not in earnest. Pineda defends the Vulgate and observes that yakum (Haydock) may signify, "will raise" himself, or "me;" the latter being at least a consequence of the former, if St. Jerome did not read it me in his copy. So St. Paul argues; If Christ be risen, we also shall rise again. Septuagint, "For I know that he is eternal, who will set me free," (Haydock) by death, (Calmet; or redemption; Greek: ekluain) "upon the earth."

And I. Septuagint, "But he will raise up my body or skin, which has sustained these things. This now has been accomplished for me by the Lord; (27) which I know within myself, which my eyes have seen, and not another. For all things are accomplished in my bosom." I am as fully convinced of this glorious event, (Haydock) as if it were past. (Calmet) --- Hebrew, "and though, after my skin, worms destroy this body, yet in my flesh shall I see God." (Protestants, or in the margin, "After I shall awake, though this body be destroyed, yet out of," &c. Various other interpretations are given. (Haydock) --- But we had as well adhere to the Septuagint, Vulgate, &c. (Du Hamel) --- God. Sixtus V and some other editions, add "Saviour." (Calmet) --- Job would see the Messias by the eyes of his prosperity. (St. Augustine or Faustus, ser. 234. t. v. App.) (Sanctius) --- He hoped also to see God face to face in glory (Calmet) though not by means of his corporeal eyes, (Haydock) and to be restored to favour, so that God would no longer turn his back on him, chap. xlii. 5. St. Gregory, when legate at Constantinople, convinced the patriarch Eutychius, by this text, that after the resurrection, our bodies will be palpable, and not aerial only. (Calmet) --- It contains an express profession of Job's faith, on this head. We shall rise the same in substance. (Worthington)

Myself. Hebrew, "for myself," and for my comfort; not like the reprobate, who shall see their judge to their eternal confusion. Job insists so much on this point, that he shews he in not speaking merely of the divine favour being restored to him, in the re-establishment of his health and affairs, but that he raises his mind to something more solid and desirable, of which the former was only a faint representation. (Calmet) --- "No one since Christ has spoken so plainly of the resurrection, as this man did before the coming of the Messias." (St. Jerome, ad Pam.) --- This. Hebrew, "though my reins be consumed within me;" (Protestants; Haydock) or, "my reins (desires and tender affections) are completed in my bosom." (Calmet)

8 He hath fenced up my way that I cannot pass, and he hath set darkness in my paths. 9 He hath stripped me of my glory, and taken the crown from my head. 10 He hath destroyed me on every side, and I am gone: and mine hope hath he removed like a tree. 11 He hath also kindled his wrath against me, and he counteth me unto him as one of his enemies. 12 His troops come together, and raise up their way against me, and encamp round about my tabernacle. 13 He hath put my brethren far from me, and mine acquaintance are verily estranged from me. 14 My kinsfolk have failed, and my familiar friends have forgotten me. 15 They that dwell in mine house, and my maids, count me for a stranger: I am an alien in their sight. 16 I called my servant, and he gave me no answer; I intreated him with my mouth. 17 My breath is strange to my wife, though I intreated for the children's sake of mine own body. 18 Yea, young children despised me; I arose, and they spake against me. 19 All my inward friends abhorred me: and they whom I loved are turned against me. 20 My bone cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth. 21 Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me. 22 Why do ye persecute me as God, and are not satisfied with my flesh?

Bildad had very disingenuously perverted Job's complaints by making them the description of the miserable condition of a wicked man; and yet he repeats them here, to move their pity, and to work upon their good nature, if they had any left in them.

I. He complains of the tokens of God's displeasure which he was under, and which infused the wormwood and gall into the affliction and misery. How doleful are the accents of his complaints! " He hath kindled his wrath against me, which flames and terrifies me, which burns and pains me," v. 11 . What is the fire of hell but the wrath of God? Seared consciences will feel it hereafter, but do not fear it now. Enlightened consciences fear it now, but shall not feel it hereafter. Job's present apprehension was that God counted him as one of his enemies; and yet, at the same time, God loved him, and gloried in him, as his faithful friend. It is a gross mistake, but a very common one, to think that whom God afflicts he treats as his enemies; whereas, on the contrary, as many as he loves he rebukes and chastens; it is the discipline of his sons. Which way soever Job looked he thought he saw the tokens of God's displeasure against him. 1. Did he look back upon his former prosperity? He saw God's hand putting an end to that ( v. 9 ): " He has stripped me of my glory, my wealth, honour, power, and all the opportunity I had of doing good. My children were my glory, but I have lost them; and whatever was a crown to my head he has taken it from me, and has laid all my honour in the dust." See the vanity of worldly glory: it is what we may be soon stripped of; and, whatever strips us, we must see and own God's hand in it and comply with his design. 2. Did he look down upon his present troubles? He saw God giving them their commission, and their orders to attack him. They are his troops, that act by his direction, which encamp against me, v. 12 . It did not so much trouble him that his miseries came upon him in troops as that they were God's troops, in whom it seemed as if God fought against him and intended his destruction. God's troops encamped around his tabernacle, as soldiers lay siege to a strong city, cutting off all provisions from being brought into it and battering it continually; thus was Job's tabernacle besieged. Time was when God's hosts encamped round him for safety: Hast thou not made a hedge about him? Now, on the contrary, they surrounded him, to his terror, and destroyed him on every side, v. 10 . 3. Did he look forward for deliverance? He saw the hand of God cutting off all hopes of that ( v. 8 ): " He hath fenced up my way, that I cannot pass. I have now no way left to help myself, either to extricate myself out of my troubles or to ease myself under them. Would I make any motion, take any steps towards deliverance? I find my way hedged up; I cannot do what I would; nay, if I would please myself with the prospect of a deliverance hereafter, I cannot do it; it is not only out of my reach, but out of my sight: God hath set darkness in my paths, and there is none to tell me how long," Ps. lxxiv. 9 . He concludes ( v. 10 ), "I am gone, quite lost and undone for this world; my hope hath he removed like a tree cut down, or plucked up by the roots, which will never grow again." Hope in this life is a perishing thing, but the hope of good men, when it is cut off from this world, is but removed like a tree, transplanted from this nursery to the garden of the Lord. We shall have no reason to complain if God thus remove our hopes from the sand to the rock, from things temporal to things eternal.

II. He complains of the unkindness of his relations and of all his old acquaintance. In this also he owns the hand of God ( v. 13 ): He has put my brethren far from me, that is, "He has laid those afflictions upon me which frighten them from me, and make them stand aloof from my sores." As it was their sin God was not the author of it; it is Satan that alienates men's minds from their brethren in affliction. But, as it was Job's trouble, God ordered it for the completing of his trial. As we must eye the hand of God in all the injuries we receive from our enemies ("the Lord has bidden Shimei curse David"), so also in all the slights and unkindnesses we receive from our friends, which will help us to bear them the more patiently. Every creature is that to us (kind or unkind, comfortable or uncomfortable) which God makes it to be. Yet this does not excuse Job's relations and friends from the guilt of horrid ingratitude and injustice to him, which he had reason to complain of; few could have borne it so well as he did. He takes notice of the unkindness, 1. Of his kindred and acquaintance, his neighbours, and such as he had formerly been familiar with, who were bound by all the laws of friendship and civility to concern themselves for him, to visit him, to enquire after him, and to be ready to do him all the good offices that lay in their power; yet these were estranged from him, v. 13 . They took no more care about him than if he had been a stranger whom they never knew. His kinsfolk, who claimed relation to him when he was in prosperity, now failed him; they came short of their former professions of friendship to him and his present expectations of kindness from them. Even his familiar friends, whom he was mindful of, had now forgotten him, had forgotten both his former friendliness to them and his present miseries: they had heard of his troubles, and designed him a visit; but truly they forgot it, so little affected were they with it. Nay, his inward friends, the men of his secret, whom he was most intimate with and laid in his bosom, not only forgot him, but abhorred him, kept as far off from him as they could, because he was poor and could not entertain them as he used to do, and because he was sore and a loathsome spectacle. Those whom he loved, and who therefore were worse than publicans if they did not love him now that he was in distress, not only turned from him, but were turned against him, and did all they could to make him odious, so to justify themselves in being so strange to him, v. 19 . So uncertain is the friendship of men; but, if God be our friend, he will not fail us in a time of need. But let none that pretend either to humanity or Christianity ever use their friends as Job's friends used him: adversity is the proof of friendship. 2. Of his domestics and family relations. Sometimes indeed we find that, beyond our expectation, there is a friend that sticks closer than a brother; but the master of a family ordinarily expects to be attended on and taken care of by those of his family, even when, through weakness of body or mind, he has become despicable to others. But poor Job was misused by his own family, and some of his worst foes were those of his own house. He mentions not his children; they were all dead, and we may suppose that the unkindness of his surviving relations made him lament the death of his children so much the more: "If they had been alive," would he think, "I should have had comfort in them." As for those that were now about him, (1.) His own servants slighted him. His maids did not attend him in his illness, but counted him for a stranger and an alien, v. 15 . His other servants never heeded him; if he called to them they would not come at his call, but pretended that they did not hear him. If he asked them a question, they would not vouchsafe to give him an answer, v. 16 . Job had been a good master to them, and did not despise their cause when they pleaded with him ( ch. xxxi. 13 ), and yet they were rude to him now, and despised his cause when he pleaded with them. We must not think it strange if we receive evil at the hand of those from whom we have deserved well. Though he was now sickly, yet he was not cross with his servants, and imperious, as is too common, but he entreated his servants with his mouth, when he had authority to command; and yet they would not be civil to him, neither kind nor just. Note, Those that are sick and in sorrow are apt to take things ill, and be jealous of a slight, and to lay to heart the least unkindness done to them: when Job was in affliction even his servants' neglect of him troubled him. (2.) But, one would think, when all forsook him, the wife of his bosom should have been tender of him: no, because he would not curse God and die, as she persuaded him, his breath was strange to her too; she did not care for coming near him, nor took any notice of what he said, v. 17 . Though he spoke to her, not with the authority, but with the tenderness of a husband, did not command, but entreated her by that conjugal love which their children were the pledges of, yet she regarded him not. Some read it, "Though I lamented, or bemoaned myself, for the children," that is, "for the death of the children of my own body," an affliction in which she was equally concerned with him. Now, it appeared, the devil spared her to him, not only to be his tempter, but to be his tormentor. By what she said to him at first, Curse God and die, it appeared that she had little religion in her; and what can one expect that is kind and good from those that have not the fear of God before their eyes and are not governed by conscience? (3.) Even the little children who were born in his house, the children of his own servants, who were his servants by birth, despised him, and spoke against him ( v. 18 ); though he arose in civility to speak friendly to them, or with authority to check them, they let him know that they neither feared him nor loved him.

III. He complains of the decay of his body; all the beauty and strength of that were gone. When those about him slighted him, if he had been in health, and at ease, he might have enjoyed himself. But he could take as little pleasure in himself as others took in him ( v. 20 ): My bone cleaves now to my skin, as formerly it did to my flesh; it was this that filled him with wrinkles ( ch. xvi. 8 ); he was a perfect skeleton, nothing but skin and bones. Nay, his skin too was almost gone, little remained unbroken but the skin of his teeth, his gums and perhaps his lips; all the rest was fetched off by his sore boils. See what little reason we have to indulge the body, which, after all our care, may be thus consumed by the diseases which it has in itself the seeds of.

23 Oh that my words were now written! oh that they were printed in a book! 24 That they were graven with an iron pen and lead in the rock for ever! 25 For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: 26 And though after my skin worms destroy this body, yet in my flesh shall I see God: 27 Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me. 28 But ye should say, Why persecute we him, seeing the root of the matter is found in me? 29 Be ye afraid of the sword: for wrath bringeth the punishments of the sword, that ye may know there is a judgment.

In all the conferences between Job and his friends we do not find any more weighty and considerable lines than these; would one have expected it? Here is much both of Christ and heaven in these verses: and he that said such things as these declared plainly that he sought the better country, that is, the heavenly; as the patriarchs of that age did, Heb. xi. 14 . We have here Job's creed, or confession of faith. His belief in God the Father Almighty, the Maker of heaven and earth, and the principles of natural religion, he had often professed: but here we find him no stranger to revealed religion; though the revelation of the promised Seed, and the promised inheritance, was then discerned only like the dawning of the day, yet Job was taught of God to believe in a living Redeemer, and to look for the resurrection of the dead and the life of the world to come, for of these, doubtless, he must be understood to speak. These were the things he comforted himself with the expectation of, and not a deliverance from his trouble or a revival of his happiness in this world, as some would understand him; for besides that the expressions he here uses, of the Redeemer's standing at the latter day upon the earth, of his seeing God, and seeing him for himself, are wretchedly forced if they be understood of any temporal deliverance, it is very plain that he had no expectation at all of his return to a prosperous condition in this world. He had just now said that his way was fenced up, ( v. 8 ) and his hope removed like a tree, v. 10 . Nay, and after this he expressed his despair of any comfort in this life, ch. xxiii. 8, 9 ; xxx. 23 . So that we must necessarily understand him of the redemption of his soul from the power of the grave, and his reception to glory, which is spoken of, Ps. xlix. 15 . We have reason to think that Job was just now under an extraordinary impulse of the blessed Spirit, which raised him above himself, gave him light, and gave him utterance, even to his own surprise. And some observe that, after this, we do not find Job's discourses such passionate, peevish, unbecoming, complaints of God and his providence as we have before met with: this hope quieted his spirit, stilled the storm and, having here cast anchor within the veil, his mind was kept steady from this time forward. Let us observe,

I. To what intent Job makes this confession of his faith here. Never did any thing come in more pertinently, or to better purpose. 1. Job was now accused, and this was his appeal. His friends reproached him as a hypocrite and contemned him as a wicked man; but he appeals to his creed, to his faith, to his hope, and to his own conscience, which not only acquitted him from reigning sin, but comforted him with the expectation of a blessed resurrection. These are not the words of him that has a devil. He appeals to the coming of the Redeemer, from this wrangle at the bar to the judgment of the bench, even to him to whom all judgment is committed, who he knew would right him. The consideration of God's day coming will make it a very small thing with us to be judged of man's judgment, 1 Cor. iv. 3, 4 . How easily may we bear the unjust calumnies and reproaches of men while we expect the glorious appearance of our Redeemer, and his redeemed, at the last day, and that there will then be a resurrection of names, as well as bodies! 2. Job was now afflicted, and this was his cordial; when he was pressed above measure this kept him from fainting—he believed that he should see the goodness of the Lord in the land of the living; not in this world, for that is the land of the dying.

II. With what a solemn preface he introduces it, v. 23, 24 . He breaks off his complaints abruptly, to triumph his comforts, which he does, not only for his own satisfaction, but for the edification of others. Those now about him, he feared, would little regard what he said, and so it proved, He therefore wished it might be recorded for the generations to come. O that my words were now written, the words I am now about to say! As if he had said, "I own I have spoken many unadvised words, which I could wish might be forgotten, for they will neither do me credit nor do others good. But I am now going to speak deliberately, and that which I desire may be published to all the world and preserved for the generations to come, in perpetuam rei memoriam — for an abiding memorial, and therefore that it may be written plainly and printed, or drawn out in large and legible characters, so that he that runs may read it; and that it may not be left in loose papers, but put into a book; or, if that should perish, that it may be engraven like an inscription upon a monument, with an iron pen in lead, or in the stone; let the engraver use all his art to make it a durable appeal to posterity." That which Job here somewhat passionately wished for God graciously granted him. His words are written; they are printed in God's book; so that, wherever that book is read, there shall this be told for a memorial concerning Job. He believed, therefore he spoke.

III. What his confession itself is; what are the words which he would have to be written; we here have them written, v. 25-27 . Let us observe them.

1. He believes the glory of the Redeemer and his own interest in him ( v. 25 ): I know that my Redeemer liveth, that he is in being and is my life, and that he shall stand at last, or stand the last, or at the latter day, upon (or above) the earth. He shall be raised up, or, He shall be, at the latter day, (that is, in the fulness of time: the gospel day is called the last time because that is the last dispensation) upon the earth: so it points at his incarnation; or, He shall be lifted up from the earth (so it points at his crucifixion), or raised up out of the earth (so it is applicable to his resurrection), or, as we commonly understand it, At the end of time he shall appear over the earth, for he shall come in the clouds, and every eye shall see him, so close shall he come to this earth. He shall stand upon the dust (so the word is), upon all his enemies, which shall be put a dust under his feet; and he shall tread upon them and triumph over them. Observe here, (1.) That there is a Redeemer provided for fallen man, and Jesus Christ is that Redeemer. The word is Goël which is used for the next of kin, to whom, by the law of Moses, the right of redeeming a mortgaged estate did belong, Lev. xxv. 25 . Our heavenly inheritance was mortgaged by sin; we are ourselves utterly unable to redeem it; Christ is near of kin to us, the next kinsman that is able to redeem; he has paid our debt, satisfied God's justice for sin, and so has taken off the mortgage and made a new settlement of the inheritance. Our persons also want a Redeemer; we are sold for sin, and sold under sin; our Lord Jesus has wrought out a redemption for us, and proclaims redemption for us, and proclaims redemption to us, and so he is truly the Redeemer. (2.) He is a living Redeemer. As we are made by a living God, so we are saved by a living Redeemer, who is both almighty and eternal, and is therefore able to save to the uttermost. Of him it is witnessed that he liveth, Heb. vii. 8 ; Rev. i. 18 . We are dying, but he liveth, and hath assured us that because he lives we shall live also, John xiv. 19 . (3.) There are those that through grace have an interest in this Redeemer, and can, upon good grounds, call him theirs. When Job had lost all his wealth and all his friends, yet he was not separated from Christ, nor cut off from his relation to him: "Still he is my Redeemer." That next kinsman adhered to him when all his other kindred forsook him, and he had the comfort of it. (4.) Our interest in the Redeemer is a thing that may be known; and, where it is known, it may be triumphed in, as sufficient to balance all our griefs: I know (observe with what an air of assurance he speaks it, as one confident of this very thing), I know that my Redeemer lives. His friends have often charged him with ignorance or vain knowledge; but he knows enough, and knows to good purpose, who knows Christ to be his Redeemer. (5.) There will be a latter day, a last day, a day when time shall be no more, Rev. x. 6 . That is a day we are concerned to think of every day. (6.) Our Redeemer will at that day stand upon the earth, or over the earth, to summon the dead out of their graves, and determine them to an unchangeable state; for to him all judgment is committed. He shall stand, at the last, on the dust to which this earth will be reduced by the conflagration.

2. He believes the happiness of the redeemed, and his own title to that happiness, that, at Christ's second coming, believers shall be raised up in glory and so made perfectly blessed in the vision and fruition of God; and this he believes with application to himself. (1.) He counts upon the corrupting of his body in the grave, and speaks of it with a holy carelessness and unconcernedness: Though, after my skin (which is already wasted and gone, none of it remaining but the skin of my teeth, v. 20 ) they destroy (those that are appointed to destroy it, the grave and the worms in it of which he had spoken, ch. xvii. 14 ) this body. The word body is added: "Though they destroy this, this skeleton, this shadow ( ch. xvii. 7 ), this that I lay my hand upon," or (pointing perhaps to his weak and withered limbs) "this that you see, call it what you will; I expect that shortly it will be a feast for the worms." Christ's body saw not corruption, but ours must. And Job mentions this, that the glory of the resurrection he believed and hoped for might shine the more brightly. Note, It is good for us often to think, not only of the approaching death of our bodies, but of their destruction and dissolution in the grave; yet let not that discourage our hope of their resurrection, for the same power that made man's body at first, out of common dust, can raise it out of its own dust. This body which we now take such care about, and make such provision for, will in a little time be destroyed. Even my reins (says Job) shall be consumed within me ( v. 27 ); the innermost part of the body, which perhaps putrefies first. (2.) He comforts himself with the hopes of happiness on the other side death and the grave: After I shall awake (so the margin reads it), though this body be destroyed, yet out of my flesh shall I see God. [1.] Soul and body shall come together again. That body which must be destroyed in the grave shall be raised again, a glorious body: Yet in my flesh I shall see God. The separate soul has eyes wherewith to see God, eyes of the mind; but Job speaks of seeing him with eyes of flesh, in my flesh, with my eyes; the same body that died shall rise again, a true body, but a glorified body, fit for the employments and entertainments of that world, and therefore a spiritual body, 1 Cor. xv. 44 . Let us therefore glorify God with our bodies because there is such a glory designed for them. [2.] Job and God shall come together again: In my flesh shall I see God, that is, the glorified Redeemer, who is God. I shall see God in my flesh (so some read it), the Son of God clothed with a body which will be visible even to eyes of flesh. Though the body, in the grave, seem despicable and miserable, yet it shall be dignified and made happy in the vision of God. Job now complained that he could not get a sight of God ( ch. xxiii. 8, 9 ), but hoped to see him shortly, never more to lose the sight of him, and that sight of him will be the more welcome after the present darkness and distance. Note, It is the blessedness of the blessed that they shall see God, shall see him as he is, see him face to face, and no longer through a glass darkly. See with what pleasure holy Job enlarges upon this ( v. 27 ): " Whom I shall see for myself, " that is, "see and enjoy, see to my own unspeakable comfort and satisfaction. I shall see him as mine, as mine with an appropriating sight," Rev. xxi. 3 . God himself shall be with them and be their God; they shall be like him, for they shall see him as he is, that is seeing for themselves, 1 John iii. 2 . My eyes shall behold him, and not another. First, "He, and not another for him, shall be seen, not a type or figure of him, but he himself." Glorified saints are perfectly sure that they are not imposed upon; it is no deceptio visus—illusion of the senses. Secondly, "I, and not another for me, shall see him. Though my flesh and body be consumed, yet I shall not need a proxy; I shall see him with my own eyes." This was what Job hoped for, and what he earnestly desired, which, some think, is the meaning of the last clause: My reins are spent in my bosom, that is, "all my desires are summed up and concluded in this; this will crown and complete them all; let me have this, and I shall have nothing more to desire; it is enough; it is all." With this the prayers of David, the son of Jesse, are ended.

IV. The application of this to his friends. His creed spoke comfort to himself, but warning and terror to those that set themselves against him.

1. It was a word of caution to them not to proceed and persist in their unkind usage of him, v. 28 . He had reproved them for what they had said, and now tells them what they should say for the reducing of themselves and one another to a better temper. " Why persecute we him thus? Why do we grieve him and vex him, by censuring and condemning him, seeing the root of the matter, or the root of the word, is found in him? " Let this direct us, (1.) In our care concerning ourselves. We are all concerned to see to it that the root of the matter be found in us. A living, quickening, commanding, principle of grace in the heart, is the root of the matter, as necessary to our religion as the root to the tree, to which it owes both its fixedness and its fruitfulness. Love to God and our brethren, faith in Christ, hatred of sin—these are the root of the matter; other things are but leaves in comparison with these. Serious godliness is the one thing needful. (2.) In our conduct towards our brethren. We are to believe that many have the root of the matter in them who are not in every thing of our mind—who have their follies, and weaknesses, and mistakes—and to conclude that it is at our peril if we persecute any such. Woe be to him that offends one of those little ones! God will resent and revenge it. Job and his friends differed in some notions concerning the methods of Providence, but they agreed in the root of the matter, the belief of another world, and therefore should not persecute one another for these differences.

2. It was a word of terror to them. Christ's second coming will be very dreadful to those that are found smiting their fellow servants ( Matt. xxiv. 49 ), and therefore ( v. 29 ), " Be you afraid of the sword, the flaming sword of God's justice, which turns every way; fear, lest you make yourselves obnoxious to it." Good men need to be frightened from sin by the terrors of the Almighty, particularly from the sin of rashly judging their brethren, Matt. vii. 1 ; Jam. iii. 1 . Those that are peevish and passionate with their brethren, censorious of them and malicious towards them, should know, not only that their wrath, whatever it pretends, works not the righteousness of God, but that, (1.) They may expect to smart for it in this world: It brings the punishments of the sword. Wrath leads to such crimes as expose men to the sword of the magistrate. God himself often takes vengeance for it, and those that showed no mercy shall find no mercy. (2.) If they repent not, that will be an earnest of worse. By these you may know there is a judgment, not only a present government, but a future judgment, in which hard speeches must be accounted for.

21. When God had made him such a piteous spectacle, his friends should spare him the additional persecution of their cruel speeches.

22. as God-- has persecuted me. Prefiguring Jesus Christ ( Psa 69:26 ). That God afflicts is no reason that man is to add to a sufferer's affliction ( Zec 1:15 ).

satisfied with my flesh-- It is not enough that God afflicts my flesh literally ( Job 19:20 ), but you must "eat my flesh" metaphorically ( Psa 27:2 ); that is, utter the worst calumnies, as the phrase often means in Arabic.

23. Despairing of justice from his friends in his lifetime, he wishes his words could be preserved imperishably to posterity, attesting his hope of vindication at the resurrection.

printed-- not our modern printing, but engraven.

24. pen-- graver.

lead-- poured into the engraven characters, to make them better seen [Umbreit]. Not on leaden plates; for it was "in the rock" that they were engraved. Perhaps it was the hammer that was of "lead," as sculptors find more delicate incisions are made by it, than by a harder hammer. FOSTER (One Primeval Language) has shown that the inscriptions on the rocks in Wady-Mokatta, along Israel's route through the desert, record the journeys of that people, as Cosmas Indicopleustes asserted, A.D. 535.

for ever-- as long as the rock lasts.

25. redeemer-- Umbreit and others understand this and Job 19:26 , of God appearing as Job's avenger before his death, when his body would be wasted to a skeleton. But Job uniformly despairs of restoration and vindication of his cause in this life ( Job 17:15 , 16 ). One hope alone was left, which the Spirit revealed--a vindication in a future life: it would be no full vindication if his soul alone were to be happy without the body, as some explain ( Job 19:26 ) "out of the flesh." It was his body that had chiefly suffered: the resurrection of his body, therefore, alone could vindicate his cause: to see God with his own eyes, and in a renovated body ( Job 19:27 ), would disprove the imputation of guilt cast on him because of the sufferings of his present body. That this truth is not further dwelt on by Job, or noticed by his friends, only shows that it was with him a bright passing glimpse of Old Testament hope, rather than the steady light of Gospel assurance; with us this passage has a definite clearness, which it had not in his mind (see on Job 21:30 ). The idea in "redeemer" with Job is Vindicator ( Job 16:19 ; Nu 35:27 ), redressing his wrongs; also including at least with us, and probably with him, the idea of the predicted Bruiser of the serpent's head. Tradition would inform him of the prediction. Foster shows that the fall by the serpent is represented perfectly on the temple of Osiris at Philæ; and the resurrection on the tomb of the Egyptian Mycerinus, dating four thousand years back. Job's sacrifices imply sense of sin and need of atonement. Satan was the injurer of Job's body; Jesus Christ his Vindicator, the Living One who giveth life ( Joh 5:21 , 26 ).

at the latter day-- Rather, "the Last," the peculiar title of Jesus Christ, though Job may not have known the pregnancy of his own inspired words, and may have understood merely one that comes after ( 1Co 15:45 ; Re 1:17 ). Jesus Christ is the last. The day of Jesus Christ the last day ( Joh 6:39 ).

stand-- rather, "arise": as God is said to "raise up" the Messiah ( Jr 23:5 ; De 18:15 ).

earth-- rather, "dust": often associated with the body crumbling away in it ( Job 7:21 ; 17:16 ); therefore appropriately here. Above that very dust wherewith was mingled man's decaying body shall man's Vindicator arise. "Arise above the dust," strikingly expresses that fact that Jesus Christ arose first Himself above the dust, and then is to raise His people above it ( 1Co 15:20 , 23 ). The Spirit intended in Job's words more than Job fully understood ( 1Pe 1:12 ). Though He seems, in forsaking me, to be as one dead, He now truly "liveth" in heaven; hereafter He shall appear also above the dust of earth. The Goel or vindicator of blood was the nearest kinsman of the slain. So Jesus Christ took our flesh, to be our kinsman. Man lost life by Satan the "murderer" ( Joh 8:44 ), here Job's persecutor ( He 2:14 ). Compare also as to redemption of the inheritance by the kinsman of the dead ( Ru 4:3-5 ; Ep 1:14 ).

26. Rather, though after my skin (is no more) this (body) is destroyed ("body" being omitted, because it was so wasted as not to deserve the name), yet from my flesh (from my renewed body, as the starting-point of vision, So 2:9 , "looking out from the windows") "shall I see God." Next clause [Job 19:27] proves bodily vision is meant, for it specifies "mine eyes" [Rosenmuller, 2d ed.]. The Hebrew opposes "in my flesh." The "skin" was the first destroyed by elephantiasis, then the "body."

27. for myself-- for my advantage, as my friend.

not another-- Mine eyes shall behold Him, but no longer as one estranged from me, as now [Bengel].

though-- better omitted.

my reins-- inward recesses of the heart.

be consumed within me-- that is, pine with longing desire for that day ( Psa 84:2 ; 119:81 ). The Gentiles had but few revealed promises: how gracious that the few should have been so explicit (compare Nu 24:17 ; Mt 2:2 ).

(ver. 7). Hear, Lord, my interior voice, which with a strong intention I have addressed to Thy ears. "Have mercy upon me, and hear me." Have mercy upon me, and hear me therein.

8. "My heart hath said to Thee, I have sought Thy countenance" (ver. 8). For I have not exhibited myself to men; but in secret, where Thou alone hearest, my heart hath said to Thee; I have not sought from Thee aught without Thee as a reward, but Thy countenance. "Thy countenance, O Lord, will I seek." In thus search will I perseveringly persist: for not aught that is common, but Thy countenance, O Lord, will I seek, that I may love Thee freely, since nothing more precious do I find.

9. "Turn not away Thy face from me"

(ver. 9): that I may find what I seek. "Turn not aside in anger from Thy servant:" lest, while seeking Thee, I fall in with somewhat else. For what is more grievous than this punishment to one who loveth and seeketh the truth of Thy countenance? "Be Thou my Helper." How shall I find it, if Thou help me not? "Leave me not, neither despise me, O God my Saviour." Scorn not that a mortal dares to seek the Eternal; for Thou, God, dost heal the wound of my sin.

10. "For my father and my mother have left me"

(ver. 13). And since my Lord hath first suffered these things, if I too despise the tongues of the dying ("for the mouth that lieth slayeth the soul" ), I believe to see the good things of the Lord in the land of the living, where there is no place for falsity.

14. "Wait on the Lord, quit thyself like a man: and let thy heart be strong, yea wait on the Lord"

(ver. 14). But when shall this be? It is arduous for a mortal, it is slow to a lover: but listen to the voice, that deceiveth not, of him that saith, "Wait on the Lord." Endure the burning of the reins manfully, and the burning of the heart stoutly. Think not that what thou dost not as yet receive is denied thee. That thou faint not in despair, see how it is said, "Wait on the Lord."

To thee, is understood in Hebrew and the Roman Septuagint. (Haydock)

Face hath. Hebrew pointed, "faces seek ye." But Septuagint, St. Jerome, Chaldean, &c., take no notice of these points; and even Protestants' marginal note has, "My heart said unto thee, Let my face seek thy face;" (Berthier) though in the text they derange the words, and add, "When thou saidst, Seek ye my face, my heart said," &c. (Haydock) --- Seek. "I have sought for no reward besides thee." (St. Augustine) --- I have earnestly desired to see thee face to face, 1 Corinthians xiii. 12. (Worthington)

Decline not. Hebrew, "put not away." (Protestants) But the Vulgate seems preferable. --- Forsake. Septuagint (Complutensian and Aldine) Greek: me aposkorakises, "send me not to the crows," an expression borrowed from profane authors, who said, "to the crows," when they held a person in sovereign contempt. (Theodoret; Berthier) --- Grabe substitutes this word, though the Alexandrian and Vatican manuscripts agree with us. (Haydock) --- There seems to be a gradation in the condition of the reprobate here observed. God hides his countenance, withdraws, abandons, and despises them; and they only perceive their misery, when it is too late. (Berthier) --- David implores aid in this life, and deprecates the divine anger, looking upon himself as an orphan, whom God takes under his special protection. (Worthingtonn)

I. Hebrew, "But I believe that I shall see." (St. Jerome) --- "I had fainted, unless," &c. (Protestants) (Haydock) --- Living, or of promise, as this country is often designated, (Muis; Tirinus; Du Pin; Calmet) or rather in heaven, (Berthier; Menochius) where death shall be no more. (Haydock) --- The Fathers explain it in this more elevated sense. (Calmet) --- The just are comforted by God, and by the hope of heavenly rewards. (Worthington) --- The land of the living may be opposed to the grave, where none can worship God. (Haydock)

And let. Hebrew, "and he will strengthen my heart, and wait" (instead of and, Protestants put, without reason, "Wait I say) on the Lord." We must do our utmost: yet all our strength must come from God. (Haydock) --- The prophet encourageth his own soul to exercise patience, fortitude, and longanimity (Psalm xxx.; Worthington) unto the end. (Worthington)

7 Hear, O Lord , when I cry with my voice: have mercy also upon me, and answer me. 8 When thou saidst, Seek ye my face; my heart said unto thee, Thy face, Lord , will I seek. 9 Hide not thy face far from me; put not thy servant away in anger: thou hast been my help; leave me not, neither forsake me, O God of my salvation. 10 When my father and my mother forsake me, then the Lord will take me up. 11 Teach me thy way, O Lord , and lead me in a plain path, because of mine enemies. 12 Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty. 13 I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. 14 Wait on the Lord : be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord .

David in these verses expresses,

I. His desire towards God, in many petitions. If he cannot now go up to the house of the Lord, yet, wherever he is, he can find a way to the throne of grace by prayer.

1. He humbly bespeaks, because he firmly believes he shall have, a gracious audience: " Hear, O Lord, when I cry, not only with my heart, but, as one in earnest, with my voice too. " He bespeaks also an answer of peace, which he expects, not from his own merit, but God's goodness: Have mercy upon me, and answer me, v. 7 . If we pray and believe, God will graciously hear and answer.

2. He takes hold of the kind invitation God had given him to this duty, v. 8 . It is presumption for us to come into the presence of the King of kings uncalled, nor can we draw near with any assurance unless he hold forth to us the golden sceptre. David therefore going to pray fastens, in his thoughts, upon the call God had given him to the throne of his grace, and reverently touches, as it were, the top of the golden sceptre which was thereby held out to him. My heart said unto thee (so it begins in the original) or of thee, Seek you my face; he first revolved that, and preached that over again to himself (and that is the best preaching: it is hearing twice what God speaks once)— Thou saidst (so it may be supplied), Seek you my face; and then he returns what he had so meditated upon, in this pious resolution, Thy face, Lord, will I seek. Observe here, (1.) The true nature of religious worship; it is seeking the face of God. This it is in God's precept: Seek you my face; he would have us seek him for himself, and make his favour our chief good; and this it is in the saint's purpose and desire: " Thy face, Lord, will I seek, and nothing less will I take up with." The opening of his hand will satisfy the desire of other living things ( Ps. cxlv. 16 ), but it is only the shining of his face that will satisfy the desire of a living soul, Ps. iv. 6, 7 . (2.) The kind of invitation of a gracious God to this duty: Thou saidst, Seek you my face; it is not only permission, but a precept; and his commanding us to seek implies a promise of finding; for he is too kind to say, Seek you me in vain. God calls us to seek his face in our conversion to him and in our converse with him. He calls us, by the whispers of his Spirit to and with our spirits, to seek his face; he calls us by his word, by the stated returns of opportunities for his worship, and by special providences, merciful and afflictive. When we are foolishly making our court to lying vanities God is, in love to us, calling us in him to seek our own mercies. (3.) The ready compliance of a gracious soul with this invitation. The call is immediately returned: My heart answered, Thy face, Lord, will I seek. The call was general; " Seek you my face; " but, like David, we must apply it to ourselves, " I will seek it. " The word does us no good when we transfer it to others, and do not ourselves accept the exhortation. The call was, Seek you my face; the answer is express, Thy face, Lord, will I seek; like that ( Jer. iii. 22 ), Behold, we come unto thee. A gracious heart readily echoes to the call of a gracious God, being made willing in the day of his power.

3. He is very particular in his requests. (1.) For the favour of God, that he might not be shut out from that ( v. 9 ): " Thy face, Lord, will I seek, in obedience to thy command; therefore hide not thy face from me; let me never want the reviving sense of the favour; love me, and let me know that thou lovest me; put not thy servant away in anger. " He owns he had deserved God's displeasure, but begs that, however God might correct him, he would not cast him away from his presence; for what is hell but that? (2.) For the continuance of his presence with him: " Thou hast been my help formerly, and thou are the God of my salvation; and therefore whither shall I go but to thee? O leave me not, neither forsake me; withdraw not the operations of thy power from me, for then I am helpless; withdraw not the tokens of thy good-will to me, for then I am comfortless." (3.) For the benefit of divine guidance ( v. 11 ): " Teach me thy way, O Lord! give me to understand the meaning of thy providences towards me and make them plain to me; and give me to know my duty in every doubtful case, that I may not mistake it, but may walk rightly, and that I may not do it with hesitation, but may walk surely." It is not policy, but plainness (that is, downright honesty) that will direct us into and keep us in the way of our duty. He begs to be guided in a plain path, because of his enemies, or (as the margin reads it) his observers. His enemies watched for his halting, that they may find occasion against him. Saul eyed David, 1 Sam. xviii. 9 . This quickened him to pray, "Lord, lead me in a plain path, that they may have nothing ill, or nothing that looks ill, to lay to my charge." (4.) For the benefit of a divine protection ( v. 12 ): " Deliver me not over to the will of my enemies. Lord, let them not gain their point, for it aims at my life, and no less, and in such a way as that I have no fence against them, but thy power over their consciences; for false witnesses have risen up against me, that aim further than to take away my reputation or estate, for they breathe out cruelty; it is the blood, the precious blood, they thirst after." Herein David was a type of Christ; for false witnesses rose up against him, and such as breathed out cruelty; but though he was delivered into their wicked hands, he was not delivered over to their will, for they could not prevent his exaltation.

II. He expresses his dependence upon God,

1. That he would help and succour him when all other helps and succours failed him ( v. 10 ): " When my father and my mother forsake me, the nearest and dearest friends I have in the world, from whom I may expect most relief and with most reason, when they die, or are at a distance from me, or are disabled to help me in time of need, or are unkind to me or unmindful of me, and will not help me, when I am as helpless as ever poor orphan was that was left fatherless and motherless, then I know the Lord will take me up, as a poor wandering sheep is taken up, and saved from perishing." His time to help those that trust in him is when all other helpers fail, when it is most for his honour and their comfort. With him the fatherless find mercy. This promise has often been fulfilled in the letter of it. Forsaken orphans have been taken under the special care of the divine Providence, which has raised up relief and friends for them in a way that one would not have expected. God is a surer and better friend than our earthly parents are or can be.

2. That in due time he should see the displays of his goodness, v. 13 . He believed he should see the goodness of the Lord in the land of the living; and, if he had not done so, he would have fainted under his afflictions. Even the best saints are subject to faint when their troubles become grievous and tedious, their spirits are overwhelmed, and their flesh and heart fail. But then faith is a sovereign cordial; it keeps them from desponding under their burden and from despairing of relief, keeps them hoping, and praying, and waiting, and keeps up in them good thoughts of God, and the comfortable enjoyment of themselves. But what was it the belief of which kept David from fainting?— that he should see the goodness of the Lord, which now seemed at a distance. Those that walk by faith in the goodness of the Lord shall in due time walk in the sight of that goodness. This he hopes to see in the land of the living, that is, (1.) In this world, that he should outlive his troubles and not perish under them. It is his comfort, not so much that he shall see the land of the living as that he shall see the goodness of God in it; for that is the comfort of all creature-comforts to a gracious soul. (2.) In the land of Canaan, and in Jerusalem where the lively oracles were. In comparison with the heathen, that were dead in sin, the land of Israel might fitly be called the land of the living; there God was known, and there David hoped to see his goodness; see 2 Sam. xv. 25, 26 . Or, (3.), In heaven. It is that alone that may truly be called the land of the living, where there is no more death. This earth is the land of the dying. There is nothing like the believing hope of eternal life, the foresights of that glory, and foretastes of those pleasures, to keep us from fainting under all the calamities of this present time.

3. That in the mean time he should be strengthened to bear up under his burdens ( v. 14 ); whether he says it to himself, or to his friends, it comes all to one; this is that which encourages him: He shall strengthen thy heart, shall sustain thy spirit, and then the spirit shall sustain the infirmity. In that strength, (1.) Keep close to God and to your duty. Wait on the Lord by faith, and prayer, and a humble resignation to his will; wait, I say, on the Lord; whatever you do, grow not remiss in your attendance upon God. (2.) Keep up your spirits in the midst of the greatest dangers and difficulties: Be of good courage; let your hearts be fixed, trusting in God, and your minds stayed upon him, and then let none of these things move you. Those that wait upon the Lord have reason to be of good courage.

7. Still pressing need extorts prayer for help.

cry with my voice-- denotes earnestness. Other things equal, Christians in earnest pray audibly, even in secret.

8. The meaning is clear, though the construction in a literal translation is obscure. The English Version supplies the implied clause. To seek God's face is to seek His favor ( Psa 105:4 ).

9. Hide not, &c.-- ( Psa 4:6 ; 22:24 ). Against rejection he pleads former mercy and love.

13. The strong emotion is indicated by the incomplete sentence, for which the English Version supplies a proper clause; or, omitting that, and rendering, "yet I believed," &c., the contrast of his faith and his danger is expressed.

to see-- is to experience ( Psa 22:17 ).

14. Wait, &c.-- in confident expectation. The last clause is, literally, "and wait," &c., as if expecting new measures of help.

After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.2. Therefore said he to them, The harvest truly is great, but the laborers are few: pray you therefore the Lord of the harvest, that he would send forth laborers into his harvest.

God had made known by the Prophets that the preaching of the Gospel of salvation was to embrace not only Israel, but also the Gentile nations; and therefore after the twelve Apostles, there were other seventy-two also appointed by Christ, as it is said, After these things the Lord appointed other seventy-two also.

Rightly are seventy-two sent, for to so many nations of the world was the Gospel to be preached, that as at first twelve were appointed because of the twelve tribes of Israel, so, these also were ordained as teachers for the instruction of the foreign nations.

As also in twenty-four hours the whole world moves round and receives light, so the mystery of enlightening the world by the Gospel of the Trinity, is hinted at in the seventy-two disciples. For three times twenty-four makes seventy-two. Now as no one doubts that the twelve Apostles foreshadowed the order of Bishops, so also we must know that these seventy-two represented the presbytery, (that is, the second order of priests.) Nevertheless, in the earliest times of the Church, as the Apostolical writings bear witness, both were called presbyters, troth also c ailed bishops, the former of these signifying "ripeness of wisdom," the latter, "diligence in the pastoral care."

An outline of this ordinance also was set forth in the words of Moses, who at the command of God chose out seventy, upon whom God poured out His Spirit. In the book of Numbers also it was written of the children of Israel, that they came to Elim, which is by interpretation "ascent," and there were there twelve fountains of water, and seventy palm trees. For when we fly to spiritual refreshment, we shall find twelve fountains, namely, the holy Apostles, from whom we imbibe the knowledge of salvation as from the well-springs of the Savior; and seventy palms, that is, those who were now appointed by Christ. For the palm is a tree of sound core, striking deep root and fruitful, always growing by the water side, yet at the same time putting forth its leaves upwards. It follows, And he sent them two and two.

He sends the disciples to preach two and two, because there are two command; of charity, the love of God, and love of our neighbor; (and charity cannot exist without at least two;) thereby silently suggesting to us, that he who has not love to another, ought not to undertake the office of preaching.

Likewise also the twelve were reckoned by two and two, as Matthew shows in his enumeration of them. For that two should be joined in service, seems from the word of God to be an ancient custom. For God led Israel out of Egypt by the hands of Moses and Aaron. Joshua and Caleb also, united together, appeased the people who had been provoked by the twelve spies. Hence it is said, A brother assisted by a brother is as a fortified city.

At the same time it is implied by this, that if any are equal in spiritual gifts, they should not suffer a fondness for their own opinion to get the better of them.

It is rightly added, before his face into every city and place, whither he himself would come. For the Lord follows His preachers, since the preaching comes first, and then the Lord enters into the tabernacle of our heart; seeing, that through the words of exhortation going before, truth is received into the mind. Hence Esaias says to the preachers, Prepare you the way of the Lord, make straight a highway for our God.

But how does He give the name of harvest to a work only just now at its beginning? the plough not yet put down, nor the furrows turned, He yet speaks of harvests, for His disciples might waver and say, how can we so small a number convert the whole world how can foolish men reform the wise, naked men those that are armed, subjects their rulers? Lest they should be disturbed then by such thoughts, He calls the Gospel a harvest; as if He says, All things are ready, I send you to a gathering of fruits already prepared. You can sow and reap the same day. As then the husbandmen goes out to harvest rejoicing, much more also and with greater cheerfulness must you go out into the world. For this is the true harvest, which shows the fields all prepared for you.

But not without deep sorrow can we add, but the laborers are few. For although there are who would hear good things they are wanting who should spread them. Behold the world is full of priests, but seldom is there found a laborer in God’s harvest, because we undertake indeed the priestly office, but we perform not its works.

Now as the great harvest is this whole multitude of believers, so the few laborers are the Apostles, and their followers who are sent to this harvest.

As the large fields require many reapers, so also do the multitude of believers in Christ. Hence He adds, Pray you therefore the Lord of the harvest, that he would send forth laborers into his harvest. Now mark that when He said, Pray you therefore the Lord of the harvest, that he would send forth laborers into the harvest, He afterwards Himself performed it. He then is the Lord of the harvest, and by Him, and together with Him, God the Father rules over all.

But he afterwards increased them greatly, not by adding to their number, but awarding to them power. He implies that it is a great gift to send laborers into the divine harvest, by His saving that the Lord of the harvest must be prayed to upon this account.

Hereby also the people must be induced to pray for their pastors, that they may be able to work what is good for them, and that their tongue grow not lifeless in exhortation. For often for their own wickedness their tongue is tied. But often for the fault of the people it comes to pass that the word of preaching is withdrawn from their rulers.

Go your ways: behold, I send you forth as lambs among wolves.4. Carry neither purse, nor scrip, nor shoes: and salute no man by the way.

Luke next relates, that the seventy disciples obtained for themselves from Christ apostolical learning, lowliness, innocency, justice, and to prefer no worldly things to holy preachings, but to aspire to such fortitude of mind as to be afraid of no terrors, not even death itself. He adds therefore, Go.

For their comfort amid every danger was the power of Him who sent them. And therefore said He, Behold, I send you; as if he said, This will suffice for your consolation, this will be enough to make you hope, instead of fearing the coming evils which He signifies, adding, as lambs among wolves.

Denoting the simplicity and innocence in His disciples. For those who were riotous, and by their enormities did despite to their nature, He calls not lambs, but goats.

Now these animals are at variance among themselves, so that the one is devoured by the other, the lambs by the wolves; but the good Shepherd has no fear of wolves for His flock. And therefore the disciples are appointed not to make prey, but to impart grace. For the watchfulness of the good Shepherd causes the wolves to attempt nothing against the lambs; He sends them as lambs amid wolves that that prophecy might be fulfilled, The wolf and the I lamb shall feed together.

Or He especially gives the name of wolves to the Scribes and Pharisees, who are the Jewish clergy.

Or the heretics are compared to wolves. For wolves are beasts who lay in wait near the sheep folds, and prowl about the shepherds’ cottages. They dare not enter the abodes of men, they pry out sleeping dogs, absent or slothful shepherds; they seize the sheep by the throat, that they may quickly strangle them; ravenous beasts, with bodies so stiff that they cannot easily turn themselves, but are carried along by their own impetus, and so are often deceived. If they are the first to see a man, it is said, they by a certain natural impulse, tear out his voice; but if a man first sees them, they quake with fear. In like manner the heretics lurk about Christ’s sheep folds, howl near the cottages at night time.

For night is the time for the treacherous who obscure the light of Christ with the mists of false interpretation. The inns of Christ, however, they dare not enter, and therefore are not healed, as he was as in an inn who fell among thieves. They look out for the shepherds’ absence, for they can not attack the sheep when the shepherds are by. Owing also to the inflexibility of a hard and obstinate mind, they seldom if ever turn from their error, while Christ the true interpreter of Scripture mocks them, so that they went forth their violence in vain, and are not able to hurt; and if they overtake any one by the subtle trickery of their disputations, they make him dumb.

For he is dumb who confesses not the word of God with the glory which belongs to it. Beware then lest the heretic deprive you of your voice, and lest you detect him not first. For he is creeping on while his treachery is disguised. But if you have discovered his unholy desires, you can not fear the loss of a holy voice. They attack the throat, they wound the vitals while they seek the soul. If also you hear any one called a priest, and you know his robberies, outwardly he is a sheep, inwardly a wolf, who is longing to gratify his rage with the insatiable cruelty of human murder.

For many when they receive the right of rule, are vehement in persecuting their subjects, and manifesting the terrors of their power. And since they have no bowels of mercy, their desire is to seem to be masters, forgetting altogether that they are fathers, changing an occasion for humility, into an exaltation of power. We must on the other hand consider, that as lambs are sent among wolves because they preserve the feeling of innocence, so we should make no malicious attacks. For he who undertakes the office of preacher ought not to bring evils upon others, but to endure them; who although at times an upright zeal demands that he should deal harshly with his subjects, should still inwardly in his heart love with a fatherly feeling those whom outwardly he visits with censure.

And that ruler gives a good example of this, who never submits the neck of his soul to the yoke of earthly desire. Hence it is added, Carry neither purse nor scrip.

The sum of which is, that men ought to be so virtuous that the Gospel should make no less progress through their way of life than their preaching.

For the preacher (of the Gospel) ought to have such trust in God, that although he has provided not for the expenses of this present life, he should still be most certainly convinced that these will not fail him; lest while his mind is engaged in His temporal things, he should be less careful for the spiritual things of others.

Thus He had already commanded them to have no care for these persons, when He said, I send you as lambs among wolves. And He also forbade all care about what is external to the body, by saying, Take neither purse nor scrip. Nor did He allow men to take with them any of those things which were not attached to the body. Hence He adds, Nor shoes. He not only forbade them to take purse and scrip, but He did not allow them to receive any distraction in their work, such as interruption by greetings on their way. Hence He adds, Salute no one by the way. Which had long ago been said by Elisha. As if He said, Proceed straight on to your work without exchanging blessings with others. For it is a loss to waste the time which is fitter for preaching, in unnecessary things.

Our Lord did not then forbid these things because the exercise of benevolence was displeasing to Him, but because the motive of following after devotedness was more pleasing.

The Lord gave them these commands also for the glory of the word, lest it should seem that enticements could more prevail over them. He wished them also not to be anxious to speak to others.

If any one would have these words taken also allegorically, the money shut up in a purse is the hidden wisdom. He then who has the word of wisdom, and neglects to employ it for his neighbor, is like one who keeps his money tied up in his purse. But by the scrip is meant the troubles of the world, by the shoes (made of the skins of dead animals) are signified the examples of dead works. He then who undertakes the office of preacher ought not to bear the burden of business, lest while this presses down his neck he should not rise to the preaching of heavenly things; nor ought he to behold the example of foolish works, lest he think to shield his own works as by dead skins, that is, lest because he observes that others have done these things, he imagine that he also is at liberty to do the same.

Our Lord also would have nothing human in us. For Moses is bid to loose off the human and earthly shoe when he was sent to deliver the people. But if any one is perplexed why in Egypt we are ordered to eat the lamb with shoes on, but the Apostles are appointed to preach the Gospel without shoes: he must consider, that one in Egypt ought still to beware of the serpent’s bite, for there were many poisonous creatures in Egypt. And he who celebrates the Passover in figure may be exposed to the wound, but the minister of truth fears no poison.

Now every one who salutes on the way does so from the accident of the journey, not for the sake of wishing health. He then who not from love of a heavenly country, but from seeking reward, preaches salvation to his hearers, does as it were salute on the journey, since accidentally, not from any fixed intention, he desires the salvation of his hearers.

And into whatever house you enter, first say, Peace be to this house.6. And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.7. And in the same house remain, eating and drinking such things as they give; for the laborer is worthy of his hire. Go not from house to house.8. And into whatsoever city you enter, and they receive you, eat such things as are set before you:9. And heal the sick that are therein, and say to them, The kingdom of God is come nigh to you.10. But into whatsoever city you enter, and they receive you not, go your ways out into the streets of the same, and say,11. Even the very dust of your city, which cleaves on us, we do wipe off against you: notwithstanding be you sure of this, that the kingdom of God is come nigh to you.12. But I say to you, that it shall be more tolerable in that day for Sodom, than for that city.

Peace is the mother of all good things, without it all other things are vain. Our Lord therefore commanded His is disciples on entering a house first to pronounce peace as a sign of good things, saying, Into whatever house you enter, first say, Peace be to this house.

That in truth we should convey the message of peace, and that our very first entrance be attended with the blessing of peace.

And hence he who presides in the Church gives it, saying, Peace to all. Now holy men ask for peace, not only that which dwells among men in mutual intercourse, but that which belongs to ourselves. For oftentimes we wage war in our hearts, and are disturbed even when no one troubles us; bad desires also frequently rise up against us.

TIT. BOS. But it is said, Peace be to this house, that is, to them that dwell in the house. As if he says, I speak to all, both the greater and the less, yet should not your salutation be addressed to them that are unworthy of it. Hence it is added, And if the son of peace be there, your peace shall rest upon it. As if he says, You indeed shall utter the word, but the blessing of peace shall be applied wherever I shall deem men worthy of it. But if any one is not worthy, you are not mocked, the grace of your word has not perished, but is returned to you. And this is what is added, But if not, it shall return to you again.

For the peace which is offered by the mouth of the preacher shall either rest on the house, if there be any one in it predestined to life, who follows the heavenly word which he hears; or if no one be willing indeed to hear, the preacher himself shall not be without fruit, for the peace returns to him, while the Lord gives him the recompense of reward for the labor of his work. But if our peace is received, it is meet that we should obtain earthly supplies from those to whom we offer the rewards of a heavenly country.

And in the same house remain, eating and drinking such things as they give. Mark, that He who forbade them to carry purse and scrip, allows them to be an expense to others, and to receive sustenance from preaching.

But lest any one should say, I am spending my own property in preparing a table for strangers, He first makes them offer the gift of peace, to which nothing is equal, that you may know that you receive greater things than you give.

Or else; Since you are not appointed Judges as to who are worthy and who are unworthy, eat and drink what things they offer to you. But leave to me the trial of those who receive you, unless you happen also to know that the son of peace is not there, for perhaps in that case you ought to depart.

See then how He taught His disciples to beg, and wished them to receive their nourishment as a reward. For it is added, For the laborer is worthy of his hire.

For now the very food which supports him is part of the wages of the laborer, as in this life the hire commences with the labor of preaching, which in the next is completed with the sight of truth. And here we must consider that two rewards are due to one work of ours, one on the Journey, which supports us in labor, the other in our country, which recompenses us at the resurrection. Therefore the reward which we receive now ought so to work in us, that we the more vigorously strive to gain the succeeding reward. Every true preacher then ought not so to preach, that he may receive a reward at the present time, but so to receive a reward that he may have strength to preach. For whoever so preaches that here he may receive the reward of praise, or riches, deprives himself of an eternal reward.

Another virtue is added, that we should not go about easily, changing from house to house. For it follows, Go not from house to house; that is, that we should preserve a consistency in our love towards our hosts, nor lightly loose any bond of friendship.

Now having described the reception from different houses, he teaches them what they ought to do in the cities; namely, to have intercourse with the good in all, but to keep from the society of the wicked in every thing; as it follows, But into whatsoever city you enter, and they receive you, eat such things as are set before you.

Although they be few and poor, ask for nothing more; He also tells them to work miracles, and their word shall draw men to their preaching. Hence he adds, And heal the sick that are therein, and say to them, The kingdom of God is come nigh to you. For if you first heal and then teach, the word will prosper, and men believe that the kingdom of God is come nigh. For they would not be cured unless by the working of some divine power. But also when they are healed in their soul, the kingdom of God comes nigh to them, for it is far off from him over whom sin has the dominion.

Now mark the excellence of the Apostles. They are bid to utter nothing relating to sensible things, such as Moses and the Prophets spoke of, namely, earthly goods, but certain new and marvelous things, namely, the kingdom of God.

MAX. Which it is said is come nigh, not to show the shortness of time, for the kingdom of God comes not with observation, but to mark the disposition of men towards the kingdom of God, which is indeed potentially in all believers, but actually in those who reject the life of the body, and choose only the spiritual life; who are able to say, Now I live, yet not I, but Christ lives in me.

He next teaches them to shake off the dust from their feet when the men of a city have refused to entertain them, saying, Into whatsoever city you enter, and they receive you not, shake off the dust.

Either as a testimony to the earthly toil which they had in vain undergone for them, or to show that so far from seeking any thing earthly from them, they suffer not even the dust from their land to cleave to them. Or by the feet is meant the very labor and walking to and fro of preaching; but the dust with which they are sprinkled is the lightness of worldly thoughts, from which even the greatest teachers cannot be free. Those then who have despised the teaching, turn the labors and dangers of the teachers into a testimony of their condemnation.

By wiping off the dust of their feet against them, they in some sort say, The dust of your sins shall deservedly come upon you. And mark that the cities which receive not the Apostles and sound doctrine have streets, according to Matthew, Broad is the way which leads to destruction.

And as they who receive the Apostles are said to have the kingdom of God come nigh to them as a blessing, so those who do not receive them are said to have it nigh to them as a curse. Hence He adds, Notwithstanding, be you sure of this, that the kingdom of God is come nigh to you, as the coming of a king is to some for punishment, but to some for honor.

Hence it is added respecting their punishment, But I say to you, It shall be more tolerable for Sodom, etc.

For in the city of Sodom, Angels were not without entertainment, but Lot was found worthy to receive them into his house. If then at the coming of the disciples into a city there shall not be found one to receive them, will not that city be worse than Sodom? These words persuaded them to attempt boldly the rule of poverty. For there could not be a city or village without some inhabitants acceptable to God. For Sodom could not exist without a Lot found in it, at whose departure the whole was suddenly destroyed.

The men of Sodom, although they were hospitable in the midst of all their wickedness of soul and body, yet were there no such guests found among them as the Apostles. Lot indeed was righteous both in seeing and hearing, yet he is not said to have taught or worked miracles.

Other seventy-two. Most Greek copies, and the Syriac version, have seventy, as in the Protestant translation. Yet there seems no doubt but the true number was seventy-two. For seventy-two may be called seventy; but had they been only seventy, they could never have been called seventy-two. This was also the exact number of the judges chosen to assist Moses; (Exodus xxiv. 1.) though called seventy, (Numbers xi. 16.) as it is evident, because there were six chosen out of every one of the twelve tribes. In like manner the exact number of the interpreters called the Septuagint must have been seventy-two; and also the just number of the Sanhedrim. --- Two and two, that one might be a help and comfort to the other; as also a witness of the carriage and behaviour of his companion. (Witham)

As Moses formerly chose twelve elders as princes and fathers of the twelve tribes of Israel, and afterwards gave to each of these elders six others, to assist them in the arduous work of governing the people, so our divine Saviour chose twelve apostles to govern his Church. He likewise afterwards gave six disciples to each apostle, which makes 72, to serve as priests, and assist in governing the Church. (Tirinus) --- Salute no man, i.e. go forwards promptly, and do not stay to amuse yourselves with vain compliments and useless civilities towards those whom you meet. This was a proverb. Eliseus said the same to Giezi, when he sent him to restore life to the child of the widow of Sunamis. If any man meet you, salute him not; think of nothing but of executing the orders I give you. (Calmet)

CHAPTER 10

Ver. 1.After these things the Lord also. Seventy-two. Vulgate. Dorotheus and others profess to give their names, but Eusebius declares that he knew of no written list of these seventy disciples, although the names of some might be gathered from the Acts of the Apostles, e.g., Matthias and Barsabas, Acts i.; Stephen and the other Deacons, Acts vi.; Ananias and Barnabas, Acts iv.; Mnason, Acts xxi., and others. Here observe,

1. That as Moses at the beginning of his leadership chose elders or princes for the twelve tribes of Israel and afterwards, by reason of the increase of the people and of the cares of government, made a further choice of six from each tribe, i.e. of seventy-two, to act as rulers: so Christ ordained that each tribe, should have its Apostle, and six presbyters or elders, for such were these disciples, who were commanded to go throughout all Judæa, preaching that the kingdom of God and of Christ was nigh, and confirming their preaching by miracles, that so the work of the Apostles might be furthered and spread.

This number was mystically prefigured by the seventy-two translators of the Septuagint; by the "men of the elders of the people" whom Moses chose (Num_11:16); by the number of the Sanhedrin, and by the wells and palm trees of Elim, Exod. xv. 27.

Again, the seventy-two disciples, saith Bede, answer to the seventy-two nations of the world, as if Christ had appointed to each nation its own disciple or teacher. For S. Augustine, S. Jerome, and others hold that after the confusion of tongues, mankind was divided into seventy-two nations and languages. See Gen_10:32.

3. Hence, it is clear that there was distinction and difference in the degrees and duties of the priests. For these disciples were not equal in dignity to the Apostles; indeed Matthias, who was, according to Clement of Alexandria, one of their number, was chosen from them to the Apostolate, Acts i. Hence the Fathers teach that the Bishops are the successors of the Apostles, and the priests of the seventy disciples. Although, in the early days of the Church, saith Bede, both the one and the other were called Presbyters or Bishops, in the one case to signify the ripeness of their wisdom, in the other case their zeal in the pastoral office.

Symbolically. As in twenty-four hours the whole world moves round the sun and receives light, so is the world enlightened by Christ through the Gospel of the Trinity, which was preached at His command by the seventy-two -disciples. For three times twenty-four makes seventy-two. S. Augustine (Quæst. Evang.)

And sent them two and two before His face into every city and place, whither He Himself would come, i.e. into Judæa, as He had before sent the twelve Apostles into Galilee. Jesus wished to make Himself known to the Jews as the Messiah, and to offer them salvation through faith in Him. Therefore as He was Himself unable to go throughout their towns and cities, because the time of His departure was now nigh at hand, He chose the seventy to go before Him and heal the sick, that the minds of His countrymen might be prepared to acknowledge Him as the Christ, and to receive at His hands pardon and forgiveness. But He kept the twelve Apostles with Him to witness to His life, and that they might also assist Him in ministering to the necessities of those who waited on His teaching, and learn how in their turn they should labour for the conversion of the world.

Two by two. For these reasons:

1. That the one might aid and support the other, as Origen, Theophylact and S. Gregory say, and that if one were weary or from any cause unable to carry on the work, the other might take his place. "Two are better than one. For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth." Ecc_4:9-10.

Wherefore Pachonius rules: If the Superior permit, let him take a trustworthy companion and then go forth to visit a brother or a neighbour. And again, Let no one be sent on any business unless another go with him. S. Augustine writes, When ye are journeying, walk togetherwhen at your journey's end, together rest. And so rule all the other founders of the religious orders.

2. That one may always have in the other a witness to his life, and an adviser and guide. Experience teaches us that they who are associated together two by two, rarely or never are tempted to sins of impurity, but that those who are alone lay themselves open to accusations of evil, even if they have not actually fallen away. Hence S. Thomas was wont to say, A monk away from his brethren is an active evil. S. Augustine rules (Reg. cap. xii.), When ye are in a church, or wheresoever there are women, let each protect the other's modesty. For thus God, who dwelleth in you, will protect you from yourselves. Another writer, S. Jerome, enjoins: If in the exercise of the priestly office, thou art called upon to visit a widow or a virgin, enter not the house alone; and again, Abide not alone with any woman, unless in the presence of a witness. So also S. Basil. Possidonius also tells us that if S. Augustine was asked by any women to visit them, he never entered their house or conversed with them, even on private matters, unless in the presence of some of his clergy. And so S. Charles Borromeo in our times adopted the rule of S. Augustine, for he never conversed with any of his female relations except one of his upper servants was present. (Vita. Lib. vii. cap. vi). And Seneca even (Epist. 25), says, "Solitude tempts us to every evil;" and as a corrective adds, "Without doubt, it is profitable to place a guard over thyself, so as to have some one to look to, some one to be acquainted with the very thoughts;" and adds, from Epicurus, "Do everything as if there was some one beholding thy actions;" and again (Epist. ii.), "Most sins would be avoided, if a man had a witness beside him when he was about to sin." The Emperor Justinian also (De Monachis), decrees that monks should go about in company, "to bear witness to each other's integrity." And Pope Lucian (Epist. i. ad Episc.) decrees, "We exhort you, for reputation's sake, that according to the rule of our holy Church ye always take with you priests and deacons as witnesses of your life and conversation; for although ye may have a conscience void of offence, yet because of evilly disposed men, it behoveth you, as the Apostle saith, to have a good report amongst them that are without. 1Ti_3:7. Hence we have ordained that, as a testimony to the Church, two priests or three deacons should always and in all places accompany their Bishop."

Lastly, we have the authority of S. Thomas of Canterbury, a man of great sanctity and wisdom, who says, "I who have been for thirty years a Bishop know how true is the saying, 'Woe to him that is alone.' For I have frequently heard of fearful dangers, and fearful scandals having befallen those who either in public or private affect a solitary life, evils into which they would not have fallen had they not shunned the companionship of their fellow men."

3. That their preaching might be more powerful to persuade. At the mouth of two or of three witnesses shall the matter be established, Deu_19:15. So we find Christ and His apostles constantly acting on this rule. For Christ sent two of His disciples, Peter and John, to loose the ass and to prepare the passover. After the resurrection Cleophas and a companion went to Emmaus. In like manner we find Peter and John often associated together: they run both to the sepulchre, they go up together to pray at the ninth hour, and both are sent to Samaria by the apostles.

So Paul and Barnabas were separated for the work of the Holy Spirit; Silas and Judas, surnamed Barsabas, sent to Antioch; and Paul and Silas to Syria; and according to the universal belief of the Church, Enoch and Elias will re-appear in the time of Antichrist as witnesses to the truth.

Figuratively. S. Gregory (hom. 17. in Evang.) says, The Lord sent His disciples two by two to preach, because the precepts of charity are two, the love of God and the love of our neighbour, and charity cannot exist without at least two, and thereby he silently suggests to us that he who has not love to another ought not to undertake the office of preaching.

So Origen. It seems from the word of God to be an ancient custom, that two should be associated in His service. For God led Israel out of Egypt by the hands of Moses and Aaron. Joshua and Caleb also united together to appease the people. Hence a brother aided by a brother is as a fortified city. So two by two the animals entered into the ark, unclean by natural generation, but cleansed by the sacrament of the Church, by the spiritual grace attendant on the preaching of the disciples. Gloss.

Into every city and place, whither He Himself would come. Mystically signifying, as S. Gregory says, that the Lord Himself attends on His preachers. For the words of the preacher persuade men of the truth, and make their hearts ready to be the abiding place of Christ. Hence Isaiah, (Isa_40:3), says, "Prepare ye the way of the Lord, make straight a highway for our God." And the Psalmist, "Make a way for Him who ascendeth upon the west, the Lord is His name." Ps. lxvii. 5, Douay version.

Ver. 2.The harvest truly is great, but the labourers are few. See S. Mat_9:37.

Ver. 3.Go your ways: behold, I send you forth as lambs among wolves. That by your innocent and holy lives, through the power of My grace working in you, you may change the wolf into the lamb, i.e., convert evil men from the error of their way. Fear not, therefore, for under My protection no harm can befall you. For, as S. Ambrose says, "the good Shepherd takes care that the wolves do His flock no harm."

Ver. 4.Carry neither purse (provide neither gold, nor silver, nor brass in your purse, S. Matt. x.) nor scrip. Neither purse for money, nor scrip for food; for the Shepherd will supply both if needful. He commands them to look to Him who sent them forth for the necessaries of life. Euthymius.

For the preacher ought to have such trust in God, that although unprovided with the expenses of their present life, he should be convinced that they will not fail him; lest whilst his mind is taken up with things temporal, he should be less mindful of things eternal.  S. Gregory. See S. Matt. x. For Christ here gives to the seventy disciples the same commands which He before gave to His twelve apostles.

And salute no man by the way. Do not turn aside to salute your friends or to commune with your acquaintances, but, avoid all such delays, and devote yourselves entirely to the preaching of My gospel. SS. Augustine, Ambrose, Gregory and others

But on the other hand, Euthymius says, Christ means not that His disciples should uncourteously refuse a passing salutation. He only forbids those formal greetings,* which are hindrances to the ministry, and causes of offence. So writes S. Ambrose, who here alludes to the command of Elijah, "If thou meet any man, salute him not; and if any salute thee, answer him now again" (2Ki_4:29): a command given lest Gehazi might enter into converse with some one by the way, and thus be forgetful of the duty he was sent to perform.

Ver. 7.For the labourer is worthy of his hire. By hire we must understand not money or its equivalent, but food and nourishment. For the preaching of the kingdom of heaven is above price. Hence S. Augustine says on Ps ciii.: What do they receive? They bestow spiritual gifts, they receive carnal; they give gold, they receive that which is worthless. Therefore it is clear that the apostles should live by the gospel, and that their hearers were bound by every law, natural and divine, to support them. They were forbidden then to carry either purse or scrip, because God put it into the hearts of those that attended on their teaching to provide for all their wants. For S. Gregory says (Hom. 17), He who forbids us to carry scrip or purse, ordains that we should live of the gospel. Because it is fitting that we should receive earthly things from those to whom we offer heavenly rewards. And again, Christ shows why He bade His disciples carry neither scrip nor purse, not because these things are unneeded, but in order to teach that it was the duty of those to whom they were sent to supply them. S. Augustine, De Consent. Evang. lib. ii.

ver. 9; but have even cast out devils through the power of Thy name. See, says Theophylact, their humility, for they say through Thy name, not by our own power or virtue. Yet a certain amount of vain glorying seems to have crept in unawares, because Christ had chosen them in preference to others to work such wonders; but their offence was a venial one, such as the Master would soon absolve.

1 After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. 2 Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. 3 Go your ways: behold, I send you forth as lambs among wolves. 4 Carry neither purse, nor scrip, nor shoes: and salute no man by the way. 5 And into whatsoever house ye enter, first say, Peace be to this house. 6 And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. 7 And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. 8 And into whatsoever city ye enter, and they receive you, eat such things as are set before you: 9 And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. 10 But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, 11 Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. 12 But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. 13 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. 14 But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. 15 And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. 16 He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.

We have here the sending forth of seventy disciples, two and two, into divers parts of the country, to preach the gospel, and to work miracles in those places which Christ himself designed to visit, to make way for his entertainment. This is not taken notice of by the other evangelists: but the instructions here given them are much the same with those given to the twelve. Observe,

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 ( Exod. xxiv. 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, Num. xi. 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, Exod. xv. 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 thence called the Septuagint. The great sanhedrim consisted of this number. Now,

1. We are glad to find that Christ had so many followers fit to be sent forth; his labour 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 chapter 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 i. 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.

2. We are glad to find there was work for so many ministers, hearers for so many preachers: thus the grain of mustard-seed began to grow, and the savour 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 fall, 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 ( v. 1 ), as his harbingers; and we must suppose, though it is not recorded, that Christ soon after went to all those places whither he now sent them, though he could stay but a little while in a place. Two things they were ordered to do, the same that Christ did wherever he came:—1. They must heal the sick ( v. 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 ( v. 2 ); and, in prayer, (1.) 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 labourers were so few. The Jewish teachers were indeed many, but they were not labourers; 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 labourers in his vineyard reckon it a matter of complaint when the labourers are few. (2.) They must earnestly desire to receive their mission from God, that he would send them forth as labourers 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. vi. 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 threatenings and revilings, 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 thus 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, ch. ix. 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, 2 Kings iv. 29 . Not that Christ would have his ministers to be rude, morose, and unmannerly; but, (1.) 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. (2.) 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. Minister verbi est; hoc age—You are a minister of the word; attend to your office. (3.) 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 ii. 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, v. 5, 6 .

(1.) The charge given them was, Whatsoever house they entered into, they must say, Peace be to this house. Here, [1.] They are supposed to enter into private houses; for, being not admitted into the synagogues, they were forced to preach where they could have liberty. And, as their public preaching was driven into houses, so thither they carried it. Like their Master, wherever they visited, they preached from house to house, Acts v. 42 ; xx. 20 . Christ's church was at first very much a church in the house. [2.] 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 thus pray for them, and bless them in the name of the Lord.

(2.) The success was to be different, according to the different dispositions of those whom they preached to and prayed for. According as the inhabitants were sons of peace or not, so their peace should or should not rest upon the house. Recipitur ad modum recipientis—The quality of the receiver determines the nature of the reception. [1.] "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. Those are qualified to receive the comforts of the gospel in whom there is a good work of grace wrought. And, as to those, your peace shall find them out and rest upon them; your prayers for them shall be heard, the promises of the gospel shall be confirmed to them, the privileges of it conferred on them, and the fruit of both shall remain and continue with them—a good part that shall not be taken away. " [2.] "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." Now it is certain that our peace shall not come upon them, they have no part nor lot in the matter; the blessing that rests upon the sons of peace shall never come upon the sons of Belial, nor can any expect the blessings of the covenant that will not come under the bonds of it. But it shall return to us again; that is, we shall have the comfort of having done our duty to God and discharged our trust. Our prayers like David's shall return into our own bosom ( Ps. xxxv. 13 ) and we shall have commission to go on in the work. Our peace shall return to us again, not only to be enjoyed by ourselves, but to be communicated to others, to the next we meet with, them that are sons of peace.

5. They must receive the kindnesses of those that should entertain them and bid them welcome, v. 7, 8 . "Those that receive the gospel will receive you that preach it, and give you entertainment; you must not think to raise estates, but you may depend upon a subsistence; and," (1.) "Be not shy; do not suspect our welcome, 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 labourer is worthy of his hire, the labourer in the work of the ministry is so, if he be indeed a labourer; 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 " (2.) "Be not nice and curious in your diet: Eat and drink such things as they give ( v. 7 ), such things as are set before you, v. 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 be none there disposed to hearken to your doctrine, leave them, v. 10 . If they will not give you welcome into their houses, do you give them warning in their streets." He orders them to ( ch. ix. 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, and a holy dread of the ruin which they are bringing upon themselves, Even the dust of your city, which cleaveth on us, we do wipe off against you, v. 11 . From them do not receive any kindnesses at all, be not beholden to them. It cost that prophet of the Lord dear who accepted a meal's meat with a prophet in Bethel, 1 Kings xiii. 21, 22 . Tell them that you will not carry with you the dust of their city; let them take it to themselves, for dust they are. " It shall be a witness for Christ's messengers that they had been there according to their Master's order; tender and refusal were a discharge of their trust. But it shall be a witness against the recusants that they would not give Christ's messengers any entertainment, no, not so much as water to wash their feet with, but they were forced to wipe off the dust. "But tell them plainly, and bid them be sure of it, The kingdom of God is come nigh to you. Here is a fair offer made you; if you have not the benefit of it, it is your own fault. The gospel is brought to your doors; if you shut your doors against it, your blood is upon your own head. Now that the kingdom of God is come nigh to you, if you will not come up to it, and come into it, your sin will be inexcusable, and your condemnation intolerable." Note, The fairer offers we have of grace and life by Christ, the more we shall have to answer for another day, if we slight these offers: It shall be more tolerable for Sodom than for that city, v. 12 . 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 ( v. 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.

Upon this occasion, the evangelist repeats,

(1.) The particular doom of those cities wherein most of Christ's mighty works were done, which we had, Matt. xi. 20 , &c. Chorazin, Bethsaida, and Capernaum, all bordering upon the sea of Galilee, where Christ was most conversant, are the places here mentioned. [1.] They enjoyed greater privileges. Christ's mighty works were done in them, and they were all gracious works, works of mercy. They were hereby exalted to heaven, not only dignified and honoured, but put into a fair way of being happy; they were brought as near heaven as external means could bring them. [2.] God's design in favouring them thus was to bring them to repentance and reformation of life, to sit in sackcloth and ashes, both in humiliation for the sins they had committed, and in humility and a meek subjection to God's government. [3.] Their frustrating this design, and their receiving the grace of God therein in vain. It is implied that they repented not; they were not wrought upon by all the miracles of Christ to think the better of him, or the worse of sin; they did not bring forth fruits agreeable to the advantages they enjoyed. [4.] There was reason to think, morally speaking, that, if Christ had gone to Tyre and Sidon, Gentile cities, and had preached the same doctrine to them and wrought the same miracles among them that he did in these cities of Israel, they would have repented long ago, so speedy would their repentance have been, and that in sackcloth and ashes, so deep would it have been. Now to understand the wisdom of God, in giving the means of grace to those who would not improve them, and denying them to those that would, we must wait for the great day of discovery. [5.] The doom of those who thus receive the grace of God in vain will be very fearful. They that were thus exalted, not making use of their elevation, will be thrust down to hell, thrust down with disgrace and dishonour. They will thrust in to get into heaven, in the crowd of professors, but in vain; they shall be thrust down, to their everlasting grief and disappointment, into the lowest hell, and hell will be hell indeed to them. [6.] In the day of judgment Tyre and Sidon will fare better, and it will be more tolerable for them than for these cities.

As our Lord's end approaches, the preparations for the establishment of the coming Kingdom are quickened and extended.

1. the Lord-- a becoming title here, as this appointment was an act truly lordly [Bengel].

other seventy also-- rather, "others (also in number), seventy"; probably with allusion to the seventy elders of Israel on whom the Spirit descended in the wilderness ( Nu 11:24 , 25 ). The mission, unlike that of the Twelve, was evidently quite temporary. All the instructions are in keeping with a brief and hasty pioneering mission, intended to supply what of general preparation for coming events the Lord's own visit afterwards to the same "cities and places" ( Lu 10:1 ) would not, from want of time, now suffice to accomplish; whereas the instructions to the Twelve, besides embracing all those to the Seventy, contemplate world-wide and permanent effects. Accordingly, after their return from this single missionary tour, we never again read of the Seventy.

2. The harvest, &c.-- (See on Mt 9:37 ).

pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest-- (See on Mt 9:38 ).

3-12. (See on Mt 10:7-16 ).