Calvin's Commentaries
The Harmony of the Gospels
St. Luke 10:1-7
Luke 10:1.
And after these things the Lord appointed.
That the Apostles had returned to Christ before
these seventy were
substituted in their room, may be inferred from many circumstances. The
twelve, therefore, were sent to awaken in the Jews the hope of an
approaching salvation. After their return, as it was necessary that higher
expectation should be excited, others were sent in greater numbers, as
secondary heralds, to spread universally in every place the report of
Christ's coming. Strictly speaking, they received no commission, but were
only sent by Christ as heralds, to prepare the minds of the people for
receiving his doctrine. As to the number seventy,
he appears to have followed that order to which the
people had already been long accustomed. We must bear in mind what has been
already said about the twelve
Apostles,
2
that as this was the number of the tribes when the people were in a
flourishing condition, so an equal number of apostles or patriarchs was
chosen, to reassemble the members of the lacerated body, that the
restoration of the Church might thus be complete.
There was a similar
reason for these seventy.
We know that Moses,
finding himself insufficient for the burden, took
seventy judges to be associated with him in
governing the people, (Exodus
18:22; 24:1.) But when the Jews returned from the
Babylonish captivity, they had a council or
sune>drion--which was
corrupted into Sanedrin
3--consisting
of seventy-two judges. As usually happens with such
numbers, when they spoke of the council, they called them only the
seventy judges; and Philo assures
us, that they were chosen out of the posterity of David, that there might be
some remaining authority in the royal line. After various calamities, this
was the finishing stroke, when Herod abolished that council, and thus
deprived the people of a legitimate share in the government. Now as the
return from Babylon prefigured a true and complete redemption, the reason
why our Lord chooses seventy
heralds of his coming appears to be, to hold out the
restoration of their fallen state; and as the people were to be united under
one head, he does not give them authority as judges, but only commands them
to go before him, that he may possess the sole power.
And sent them by two and two.
He appears to have done so on account of their
weakness. There was reason to fear, that individually they would not have
the boldness necessary for the vigorous discharge of their office; and
therefore, that they may encourage one another, they are sent
by two and two.
2. The harvest is indeed abundant.
I have explained this passage under the ninth
chapter of Matthew;
4 but it was proper to insert
it again in this place, because it is related for a different purpose. In
order to stimulate his disciples the more powerfully to apply with diligence
to their work, he declares that
the harvest is abundant:
and hence it follows, that their labor will not be
fruitless, but that they will find, in abundance, opportunities of
employment, and means of usefulness. He afterwards reminds them of dangers,
contests, and annoyances, and bids them go and prepare themselves for
traversing with speed the whole of Judea.
5
In short, he repeats the same injunctions which he had given to the
Apostles; and, therefore, it would serve no good purpose to trouble the
reader here with many words, since a full exposition of all these matters
may be found in the passage already quoted. We may notice briefly, however,
the meaning of that expression, salute no man by
the way. It indicates extreme haste, when, on
meeting a person in the way,
we pass on without speaking to him, lest he should detain
us even for a short time. Thus, when Elisha sent his servant to the
Shunamite woman, he charged him not to salute any person whom he met:
if thou meet any man,
salute him not;
and if any salute thee, answer not again, (2
Kings 4:31.)
Christ does not intend that his
disciples shall be so unkind
6 as not to deign to salute persons whom they
meet, but bids them hasten forward, so as to pass by every thing that would
detain them.
7. Eating and drinking those things which they shall
give you.
This is another circumstance expressly mentioned by Luke. By these words
Christ not only enjoins them to be satisfied with ordinary and plain food,
but allows them to eat at another man's table. Their plain and natural
meaning is: "you will be at liberty to live at the expense of others, so
long as you shall be on this journey; for it is proper that those for whose
benefit you labor should supply you with food." Some think that they were
intended to remove scruples of conscience, that the disciples might not find
fault with any kind of food.
7
But nothing of this kind was intended, and it was not even his object to
enjoin frugality, but merely to permit them to accept of a reward, by
living, during this commission, at the expense of those by whom they were
entertained.
