Many matters on which the Twelve had been instructed prior to their missionary tour were now repeated to the Seventy. They were told that they must expect unfriendly and even hostile treatment; their situation would be as that of lambs among wolves. They were to travel without purse or scrip, and thus necessarily to depend upon the provision that God would make through those to whom they came. As their mission was urgent, they were not to stop on the way to make or renew personal acquaintanceships. On entering a house they were to invoke peace upon it; if the household deserved the gift peace would rest therein, but otherwise the Lord's servants would feel that their invocation was void.[892] To any family by whom they were received they were to impart blessing—healing the afflicted, and proclaiming that the kingdom of God had come nigh unto that house. They were not to go from one house to another seeking better entertainment, nor should they expect or desire to be feasted, but they should accept what was offered, eating that which was set before them, thus sharing with the family. If rejected in any city, they were to depart therefrom, leaving, however, their solemn testimony that the city had turned away from the kingdom of God, which had been brought to its doors, and attesting the same by ridding themselves of the dust of that place.[893] It was not for them to pronounce anathema or curse, but the Lord assured them that such a city would bring upon itself a fate worse than the doom of Sodom.[894] He reminded them that they were His servants, and therefore whoever heard or refused to hear them would be judged as having so treated Him.
They were not restrained, as the Twelve had been, from entering Samaritan towns or the lands of the Gentiles. This difference is consistent with the changed conditions, for now the prospective itinerary of Jesus would take Him into non-Jewish territory, where His fame had already spread; and furthermore, His plan provided for an extension of the gospel propaganda, which was to be ultimately world-wide. The narrow Jewish prejudice against Gentiles in general and Samaritans in particular was to be discountenanced; and proof of this intent could not be better given than by sending authorized ministers among those peoples. We must keep in mind the progressiveness of the Lord's work. At first the field of gospel preaching was confined to the land of Israel,[895] but the beginning of its extension was inaugurated during our Lord's life, and was expressly enjoined upon the apostles after His resurrection.[896] Duly instructed, the Seventy set out upon their mission.[897]
Mention of the condemnation that would follow wilful rejection of the authorized servants of God aroused in our Lord's mind sad memories of the repulses He had suffered, and of the many unrepentant souls, in the cities wherein He had accomplished so many mighty works. In profound sorrow He predicted the woes then impending over Chorazin, Bethsaida, and Capernaum.[898]
THE SEVENTY RETURN.
Considerable time may have elapsed, weeks or possibly months, between the departure of the Seventy and their return. We are not told when or where they rejoined the Master; but this we know, that the authority and power of Christ had been abundantly manifest in their ministry; and that they had rejoiced in the realization. "Lord," said they, "even the devils are subject unto us through thy name."[899] This testimony was followed by the Lord's solemn statement: "I beheld Satan as lightning fall from heaven." This was said with reference to the expulsion of the rebellious son of the morning, after his defeat by Michael and the heavenly hosts.[900] Commending the Seventy for their faithful labors, the Lord gave them assurance of further power, on the implied condition of their continued worthiness: "I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you."[901] The promise that they should tread on serpents and scorpions included immunity from injury by venomous creatures if encountered in the path of duty[902] and power to prevail over the wicked spirits that serve the devil, who is elsewhere expressly called the serpent.[903] Great as was the power and authority thus imparted, these disciples were told not to rejoice in such, nor primarily in the fact that evil spirits were subject unto them, but rather because they were accepted of the Lord, and that their names were written in heaven.[904]
The righteous joy of His servants and His contemplation of their faithfulness caused Jesus to rejoice. His happiness found its most appropriate expression in prayer, and thus He prayed: "I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight." Compared with the learned men of the time, such as the rabbis and scribes, whose knowledge served but to harden their hearts against the truth, these devoted servants were as babes in humility, trust, and faith. Such children were and are among the nobles of the kingdom. As in the hours of darkest sorrow, so in this moment of righteous exultation over the faithfulness of His followers, Jesus communed with the Father, to do whose will was His sole purpose.
Our Lord's joy on this occasion is comparable to that which He experienced when Peter had burst forth with the confession of his soul: "Thou art the Christ, the Son of the living God." In solemn discourse Jesus said: "All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him." Then in more intimate communion with the disciples He added: "Blessed are the eyes which see the things that ye see: For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them."
WHO IS MY NEIGHBOR?
We have seen that the Pharisees and their kind were constantly on the alert to annoy and if possible disconcert Jesus on questions of law and doctrine, and to provoke Him to some overt utterance or deed.[905] It may be such an attempt that is recorded by Luke in immediate sequence to his account of the joyous return of the Seventy,[906] for he tells us that the "certain lawyer," of whom he speaks, put a question to tempt Jesus. Viewing the questioner's motive with all possible charity, for the basal meaning of the verb which appears in our version of the Bible as "to tempt" is that of putting to test or trial and not necessarily and solely to allure into evil,[907] though the element of entrapping or ensnaring is connoted, we may assume that he wished to test the knowledge and wisdom of the famous Teacher, probably for the purpose of embarrassing Him. Certainly his purpose was not that of sincere search for truth.
This lawyer, standing up among the people who had gathered to hear Jesus, asked: "Master, what shall I do to inherit eternal life?"[908] Jesus replied by a counter question, in which was plainly intimated that if this man, who was professedly learned in the law, had read and studied properly, he should know without asking what he ought to do. "What is written in the law? how readest thou?" The man replied with an admirable summary of the commandments: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself"[909] The answer was approved. "This do, and thou shalt live" said Jesus. These simple words conveyed a rebuke, as the lawyer must have realized; they indicated the contrast between knowing and doing. Having thus failed in his plan to confound the Master, and probably realizing that he, a lawyer, had made no creditable display of his erudition by asking so simple a question and then answering it himself, he tamely sought to justify himself by inquiring further; "And who is my neighbour?" We may well be grateful for the lawyer's question; for it served to draw from the Master's inexhaustible store of wisdom one of His most appreciated parables.