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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 10:1–16. His four-level outline is real structure in the source text, so it is rendered as structure.
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 (Exo 24:1, Exo 24:9), and so many were afterwards chosen to assist Moses in the government, in order to which the Spirit of prophecy came unto them, Num 11:24, Num 11:25. 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, Exo 15:27. They were seventy elders of the Jews that were employed by Ptolemy king of Egypt in turning the Old Testament into Greek, whose translation is 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, Act 1:15, Act 1:21. 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 (Luk 10:1), 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 (Luk 10:9), heal them in the name of Jesus, which would make people long to see this Jesus, and ready to entertain him whose name was so powerful. 2. They must publish the approach of the kingdom of God, its approach to them: "Tell them this, The kingdom of God is come nigh to you, and you now stand fair for an admission into it, if you will but look about you. Now is the day of your visitation, know and understand it." It is good to be made sensible of our advantages and opportunities, that we may lay hold of them. When the kingdom of God comes nigh us, it concerns us to go forth to meet it.
III.The instructions he gives them.
1.They must set out with prayer (Luk 10:2); 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 6:8), Here I am, send me. It is desirable to receive our commission from God, and then we may go on boldly.
2.They must set out with an expectation of trouble and persecution: "Behold, I send you forth as lambs among wolves; but go your ways, and resolve to make the best of it. Your enemies will be as wolves, bloody and cruel, and ready to pull you to pieces; in their 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, Luk 9:3); and salute no man by the way." This command Elisha gave to his servant, when he sent him to see the Shunamite's dead child, Kg2 4:29. 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 2:13. Christ was a man of sorrows and acquainted with grief; and it was fit that by this and other signs his messengers should resemble him, and likewise show themselves affected with the calamities of mankind which they came to relieve, and touched with a feeling of them.
4.They must show, not only their goodwill, but God's good-will, to all to whom they came, and leave the issue and success to him that knows the heart, Luk 10:5, Luk 10:6.
(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, Act 5:42; Act 20:20. 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 (Psa 35:13) 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, Luk 10:7, Luk 10:8. "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 (Luk 10:7), such things as are set before you, Luk 10:8. Be thankful for plain food, and do not find fault, though it be not dressed according to art." It ill becomes Christ's disciples to be desirous of dainties. As he has not tied them up to the Pharisees' superstitious fasts, so he has not allowed the luxurious feasts of the Epicureans. Probably, Christ here refers to the traditions of the elders about their meat which were so many that those who observed them were extremely critical, you could hardly set a dish of meat before them, but there was some scruple or other concerning it; but Christ would not have them to regard those things, but eat what was given them, asking no question for conscience' sake.
6.They must denounce the judgments of God against those who should reject them and their message: "If you enter into a city, and they do not receive you, if there be none there disposed to hearken to your doctrine, leave them, Luk 10:10. If they will not give you welcome into their houses, do you give them warning in their streets." He orders them to (Luk 9:5) do as he had ordered the apostles to do: "Say to them, not with rage, or scorn, or resentment, but with compassion to their poor perishing souls, 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, Luk 10:11. 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, Kg1 13:21, Kg1 13:22. 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, Luk 10:12. 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 (Luk 10:14), but calls it, by way of emphasis, that day, because it is the last and great day, the day when we must account for all the days of time, and have our state determined for the days of eternity.
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, Mat 11:20, etc. 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.
(2.)The general rule which Christ would go by, as to those to whom he sent his ministers: He will reckon himself treated according as they treated his ministers, Luk 10:16. What is done to the ambassador is done, as it were, to the prince that sends him. [1.] "He that hearest you, and regardeth what you say, heareth me, and herein doeth me honour. But," [2.] "He that despiseth you doth in effect despise me, and shall be reckoned with as having put an affront upon me; nay, he despiseth him that sent me." Note, Those who contemn the Christian religion do in effect put a slight upon natural religion, which it is perfective of. And they who despise the faithful ministers of Christ, who, though they do not hate and persecute them, yet think meanly of them, look scornfully upon them, and turn their backs upon their ministry, will be reckoned with as despisers of God and Christ.
Historical interpretation
Six Centuries of Reception
19 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And He is called Angel and Apostle; for He declares whatever we ought to know, and is sent forth to declare whatever is revealed; as our Lord Himself says, "He that heareth Me, heareth Him that sent Me."
For the Lord of all gave to His apostles the power of the Gospel, through whom also we have known the truth, that is, the doctrine of the Son of God; to whom also did the Lord declare: "He that heareth you, heareth Me; and he that despiseth you, despiseth Me, and Him that sent Me."
The Lord of all gave the power of the gospel to his apostles. By them, we also have learned the truth, that is, the teaching of the Son of God. The Lord said to them, “He who hears you hears me, and he who despises you despises me, and him who sent me.”
Again, on the opposite side, to those who have not performed these things, "Verily I say unto you, in as much as ye have not done it unto one of the least of these, ye have not done it to Me." And in another place, "He that receiveth you; receiveth Me; and he that receiveth not you, rejecteth Me."
But if their churlishness and inhospitality were to receive no vengeance from Him, for what purpose does He premise a testimony, which surely forbodes some threats? Furthermore, when the Creator also, in the book of Deuteronomy, forbids the reception of the Ammonites and the Moabites into the church, because, when His people came from Egypt, they fraudulently withheld provisions from them with inhumanity and inhospitality, it will be manifest that the prohibition of intercourse descended to Christ from Him. The form of it which He uses-"He that despiseth you, despiseth me" -the Creator had also addressed to Moses: "Not against thee have they murmured, but against me.
And elsewhere: He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth Him that sent me.
For since it is written, "Neither shall revilers inherit the kingdom of God," and again the Lord says in His Gospel, "Whosoever shall say to his brother, Thou fool; and whosoever shall say, Raca, shall be in danger of the Gehenna of fire," how can they evade the rebuke of the Lord the avenger, who heap up such expressions, not only on their brethren, but also on the priests, to whom is granted such honour of the condescension of God, that whosoever should not obey his priest, and him that judgeth here for the time, was immediately to be slain? In Deuteronomy the Lord God speaks, saying, "And the man that will do presumptuously, and will not hearken unto the priest or to the judge, whosoever he shall be in those days, that man shall die; and all the people, when they hear, shall fear, and shall do no more wickedly." Moreover, to Samuel when he was despised by the Jews, God says; "They have not despised thee, but they have despised me." And the Lord also in the Gospel says, "He that heareth you, heareth me, and Him that sent me; and he that rejecteth you, rejecteth me; and he that rejecteth me, rejecteth Him that sent me." And when he had cleansed the leprous man, he said, "Go, show thyself to the priest." And when afterwards, in the time of His passion, He had received a buffet from a servant of the priest, and the servant said to Him, "Answerest thou the high priest so? " the Lord said nothing reproachfully against the high priest, nor detracted anything from the priest's honour; but rather asserting His own innocence, and showing it, He says, "If I have spoken evil, bear witness of the evil; but if well, why smitest thou me? " Also subsequently, in the Acts of the Apostles, the blessed Apostle Paul, when it was said to him, "Revilest thou God's priest? " -although they had begun to be sacrilegious, and impious, and bloody, the Lord having already been crucified, and had no longer retained anything of the priestly honour and authority-yet Paul, considering the name itself, however empty, and the shadow, as it were, of the priest, said, "I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy, people."
Unless perchance I was a priest to you before the persecution, when you held communion with me, and ceased to be a priest after the persecution! For the persecution, when it came, lifted you to the highest sublimity of martyrdom. But it depressed me with the burden of proscription, since it was publicly declared, "If any one holds or possesses any of the property of Caecilius Cyprian, bishop of the Christians; "so that even they who did not believe in God appointing a bishop, could still believe in the devil proscribing a bishop. Nor do I boast of these things, but with grief I bring them forward, since you constitute yourself a judge of God and of Christ, who says to the apostles, and thereby to all chief rulers, who by vicarious ordination succeed to the apostles: "He that heareth you, heareth me; and he that heareth me, heareth Him that sent me; and he that despiseth you, despiseth me, and Him that sent me."
But at the same time He herein consoles His disciples, as if He said, Say not why are we about to suffer reproach. Let your speech be with moderation. I give you grace, upon Me your reproaches fall.
For he that heareth him, heareth Christ; and he that rejecteth him, rejecteth Christ; and he who does not receive Christ, does not receive His God and Father: for, says He, "He that heareth you, heareth me; and he that rejecteth you, rejecteth me; and he that rejecteth me, rejecteth Him that sent me.".
But now our discourse hastens as to the principal part, that is, the constitution of ecclesiastical affairs, that so, when ye have learned this constitution from us, ye who are ordained bishops by us at the command of Christ, may perform all things according to the commands delivered you, knowing that he that heareth us heareth Christ, and he that heareth Christ heareth His God and Father.
For says the Lord: "He that heareth you, heareth me; and he that heareth me, heareth Him that sent me. "And, "He that despiseth you, despiseth me; and he that despiseth me, despiseth Him that sent me."
Our Lord warns us that they will meet with a heavier punishment who have refused to follow the Gospel than those who have chosen to break the law; saying, Woe unto thee, Chorazin! woe unto thee, Bethsaida!
(Hom. 38. in Matt.) Our Lord mourns over these cities for our example, because shedding tears and bitter lamentations over those who are insensible to grief, is no slight antidote, tending both to the correction of the insensible, and to the remedy and consolation of those who mourn over them. Again, He draws them over to what is good, not only by lamenting over them, but also by alarming them. Hence it follows, But it shall be more tolerable for Tyre and Sidon, &c. This we ought also to listen to. For not upon them alone, but upon us also, He hath passed sentence, if we receive not the guests who come to us, since He commanded them to shake off the very dust from their feet. And in another place: Now when our Lord had done many mighty works in Capernaum, and had Himself dwelt there, it seemed to be exalted above the other cities, but through unbelief fell to destruction. Hence it follows, And thou, Capernaum, which art exalted to heaven, shall be thrust down to hell; that, in fact, the judgment might be in proportion to the honour.
(Serm. 102.) But if the word of God reaches to us also, and appoints us in the Apostles place, beware of despising us, lest that reach unto Him which you have done unto us.
Christ gives those who love instruction the assurance that whatever is said concerning him by the holy apostles or evangelists is to be received necessarily without any doubt and to be crowned with the words of truth. He who hears them, hears Christ. For the blessed Paul also said, “You desire proof that Christ is speaking in me.” Christ himself somewhere also said to the holy disciples, “For it is not you that speak, but the Spirit of your Father that speaks in you.” Christ speaks in them by the consubstantial Spirit. If it is true, and plainly it is, that they speak by Christ, how can they err? He affirms that he who does not hear them, does not hear Christ, and that he who rejects them rejects Christ, and with him the Father.
Whereby He teaches, that whatever is said by the holy Apostles must be received, since he who heareth them heareth Christ, and an inevitable punishment therefore hangs over heretics who neglect the words of the Apostles; for it follows, and he who despises you despises me.
Consider the great authority he gave the holy apostles, how he declared them praiseworthy, and how he decorated them with the highest honors.… “He that hears you,” he says, “hears me, and he that rejects you, rejects me; and he that rejects me, rejects him that sent me.” O what great honor! What incomparable dignities! O what a gift worthy of God! Although men, the children of earth, he clothes them with a godlike glory. He entrusts his words to them that they who resist anything or venture to reject them may be condemned. When they are rejected, he assures them that he suffers this. Then again, he shows that the guilt of this wickedness, as being committed against him, rises up to God the Father. See with the eyes of the mind how vast a height he raises the sin committed by men in rejecting the saints! What a wall he builds around them! How great security he contrives for them! He makes them such as must be feared and in every way plainly provides for their being uninjured.
But he who despises me despises Him who sent me. For without doubt the master is heard in the disciple, and the father is honored in the son. It may also be understood this way: He who despises you despises me. He who does not show mercy to one of my least brothers, does not do it to me, because I too took the form of a servant and the condition of a poor person for their sake. But he who despises me, unwilling to believe in God, and trampling on the Son of God, despises Him who sent me, because I and the Father are one.
He who hears you hears me, and he who despises you despises me. So that anyone, by hearing or despising the preacher of the Gospel, would learn that he is not scorning lowly persons, but the Lord the Savior, and indeed the Father Himself. For it follows:
Chorazin, Bethsaida, and Capernaum, Tiberias also which John mentions, are cities of Galilee situated on the shore of the lake of Gennesaret, which is called by the Evangelists the sea of Galilee or Tiberias. Our Lord thus mourns over these cities which after such great miracles and wonders repented not, and are worse than the Gentiles who break through the law of nature only, seeing that after despising the written law, they feared not to despise also the Son of God and His glory. Hence it follows, 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, &c. By sackcloth, which is woven together from the hairs of goats, he signifies a sharp remembrance of previous sin. But by ashes, he hints at the consideration of death, by which we are reduced to dust. Again, by the sitting down, he implies the lowliness of our conscience. Now we have seen in this day the word of the Saviour fulfilled, since Chorazin and Bethsaida, though our Lord was present among them, believed not, and Tyre and Sidon were friendly both to David and Solomon, (1 Kings 5.) and afterwards believed in the disciples of Christ who preached the Gospel there.
This sentence admits of two meanings: Either for this reason shalt thou be thrust down into hell, because thou proudly resisted My preaching; that in truth she might be understood to have raised herself up to heaven by her pride. Or, because thou art exalted to heaven by My dwelling in thee, and by My miracles, shalt thou be beaten with more stripes, since even these thou refusedst to believe. And that no one should suppose that this interpretation applied only either to the cities or the persons who, seeing our Lord in the flesh despised Him, and not to all also who now despise the words of the Gospel, He proceeds to add these words, He that heareth you, heareth me.
That is, that every one indeed on hearing or despising the preaching of the Gospel might learn that he is not despising or hearing the mere individual preacher, but our Lord and Saviour, nay the Father Himself; for it follows, And he that despiseth me, despiseth him that sent me. For the Master is heard in His disciple, the Father honoured in His Son.
It may also be understood as follows, He who despiseth you, despiseth me, that is, he who shows not mercy to one of the least of My brethren, neither shows it to Me. But he who despiseth me, (refusing to believe on the Son of God,) despiseth him that sent me. (Matt. 25:40.) For I and my Father are one. (John 10:30.)
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Summary
Luke 10:16 encapsulates a profound declaration by Jesus to His seventy (or seventy-two) disciples, establishing an unbreakable chain of identification and authority. In this powerful statement, Jesus asserts that the reception or rejection of His commissioned messengers directly equates to the reception or rejection of Himself, which in turn reflects the reception or rejection of God the Father who sent Him. This verse underscores the divine weight and eternal significance of the message proclaimed by Christ's ambassadors and the serious implications for those who hear it.
Context
Literary Context
Luke 10:16 concludes a significant section where Jesus commissions and instructs the seventy (or seventy-two) disciples for their evangelistic mission. Beginning in Luke 10:1, Jesus sends them out ahead of Him, two by two, into every town and place He intended to visit. He provides detailed guidance on their conduct, their message ("The kingdom of God has come near to you!" - Luke 10:9), and how to respond to both welcome and rejection. The verses immediately preceding Luke 10:16 (Luke 10:10-15) contain stern warnings to cities that reject the disciples' message, likening their fate to that of Sodom and Tyre. Thus, verse 16 serves as the climactic theological justification for these warnings, revealing the ultimate divine authority behind the disciples' ministry.
Historical & Cultural Context
In ancient Near Eastern culture, a messenger (or "apostle," from the Greek apostolos) was understood to embody the authority and person of the one who sent him. To receive the messenger was to receive the sender; to dishonor the messenger was to dishonor the sender. This principle, often summarized as "the agent is as the principal," was deeply ingrained in the societal fabric and legal systems. Jesus leverages this well-understood cultural norm to elevate the status of His disciples' mission. Furthermore, the sending of the seventy (or seventy-two, a number often associated with the nations of the world in Jewish tradition, e.g., Genesis 10) foreshadows the universal scope of the Gospel message, extending beyond Israel to all peoples, as later commanded in the Great Commission.
Key Themes
This verse powerfully articulates several key themes central to Luke's Gospel and broader New Testament theology. Firstly, it highlights the authority of Christ's messengers, emphasizing that their words, when faithful to His commission, carry divine weight. Secondly, it underscores the profound divine identification between Jesus and His disciples, and ultimately between Jesus and the Father. This theme is echoed throughout Jesus' teaching, such as in John 14:9, where He states, "Whoever has seen me has seen the Father." Thirdly, the verse reveals the gravity of reception or rejection, making it clear that one's response to the Gospel message, delivered by Christ's representatives, is a direct response to God Himself. This theme of accountability for hearing the Word of God is pervasive, as seen in Jesus' parables of the sower (Luke 8:4-15) and the warnings to unrepentant cities (Luke 10:13-15).
Exposition and Analysis
Key Word Analysis
A primary verb meaning to hear in various senses, implying not merely perceiving sound, but to listen attentively, to understand, and often, to obey. In this context, it signifies a reception that involves understanding and a willingness to respond positively to the message.
A strong term meaning to set aside, disesteem, neutralize, or violate. It denotes an active and deliberate rejection, a treating with contempt, or an annulment of authority, rather than mere indifference. It implies a conscious act of disregard for the message and the messenger.
Meaning to set apart and send out, properly on a mission. This word emphasizes the official commissioning and divine authority behind the sender. It highlights that the Father's act of sending Jesus, and Jesus' act of sending the disciples, are acts of divine initiative and purpose.
Verse Breakdown
"He that heareth you heareth me"
This clause establishes the initial link in the chain of identification. It asserts that a positive reception of the disciples' message and person is equivalent to a positive reception of Jesus Himself. The disciples are not speaking on their own authority but are conduits for the very words and presence of Christ. This underscores the sacred nature of their commission and the divine authority invested in them.
"and he that despiseth you despiseth me"
This clause presents the converse, and more severe, implication. It declares that to reject, disregard, or treat with contempt the disciples and their message is to do the same to Jesus. This is not merely a personal slight against the messengers but a direct affront to the Son of God. The strong verb "despiseth" indicates an active, intentional rejection of the divine authority they represent.
"and he that despiseth me despiseth him that sent me"
This final clause completes the chain, extending the rejection all the way to God the Father. It reveals the ultimate spiritual consequence of rejecting Christ's messengers: it is a rejection of God's own initiative and purpose in sending His Son. This elevates the stakes immensely, transforming a seemingly human interaction into an encounter with the divine, with eternal ramifications.
Literary Devices
Luke 10:16 employs several powerful literary devices to convey its profound message. The most prominent is Parallelism, specifically Antithetical Parallelism, where the first half of the verse (hearing/receiving) is contrasted with the second half (despising/rejecting). This structure highlights the binary nature of response to the Gospel – there is no neutral ground. Furthermore, the verse builds upon a Chain of Identification, starting with the disciples, moving to Jesus, and culminating in God the Father. This progression emphasizes the inseparable unity and shared authority within the Godhead and with those whom they commission. The repeated use of "heareth" and "despiseth" creates a strong rhetorical emphasis, underscoring the gravity of the choice presented to the hearers. The use of strong verbs like akoúō (to hear with obedience) and athetéō (to reject with contempt) also adds to the rhetorical force, deepening the meaning beyond simple auditory perception or dislike.
Theological and Thematic Connections
Luke 10:16 is a foundational text for understanding the nature of divine authority delegated to human messengers and the profound implications of responding to God's Word. It reveals the intimate identification between the sender and the sent, establishing that engagement with Christ's ambassadors is, in essence, an encounter with Christ Himself, and ultimately with God the Father. This principle elevates the significance of every faithful proclamation of the Gospel, affirming that the message is not merely human opinion but carries the very weight of heaven. It underscores the truth that God has chosen to work through human agents, embedding His authority within their Spirit-empowered ministry, thereby making human response to them a direct response to Him. This chain of identification also serves as a solemn warning regarding the eternal consequences of rejecting God's gracious invitation extended through His servants.
Reflection and Application
Luke 10:16 profoundly shapes our understanding of Christian ministry and our personal response to God's truth. For those called to proclaim the Gospel, this verse offers immense encouragement and a sobering responsibility. It assures us that when we faithfully declare Christ's message, we are not speaking on our own limited authority, but our words, empowered by the Holy Spirit and aligned with divine truth, carry the very weight of God Himself. This should instill confidence, boldness, and humility in our evangelism and discipleship efforts, knowing that our weaknesses are covered by His strength and our message is His. Conversely, for those who hear the Gospel, this verse serves as a powerful reminder that their response is not merely a casual human interaction. To accept or reject the message of Christ's kingdom, delivered by His faithful witnesses, is to accept or reject Christ Himself, and by extension, God the Father. This underscores the urgency and eternal significance of responding with faith and obedience to God's gracious invitation, recognizing that every encounter with His truth is an encounter with the divine.
Questions for Reflection
FAQ
What does it mean that "he that heareth you heareth me"?
This statement signifies a profound spiritual identification and delegation of authority. When Jesus' disciples faithfully proclaim His message, they are not speaking merely their own words but are acting as direct representatives of Christ. Therefore, to truly listen to, understand, and obey the message delivered by them is equivalent to listening to and obeying Jesus Himself. It highlights that the message is divine in origin and authority, even though it is conveyed through human vessels. This principle extends to all who faithfully preach the Gospel in accordance with Christ's teachings, meaning that receiving the truth they share is receiving Christ.
Why is rejection of the disciples considered rejection of God the Father?
Jesus establishes a direct, unbroken chain of authority and identification. Just as He was sent by the Father (John 5:23), He in turn sends His disciples. To reject the disciples is to reject the one who sent them (Jesus). And to reject Jesus is to reject the Father who sent Him. This emphasizes the unity within the Godhead and the ultimate source of the mission. It means that the act of dismissing God's chosen messengers and their message is not a minor offense but a direct affront to God's sovereign will and redemptive plan for humanity.
Christ-Centered Fulfillment
Luke 10:16 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. Jesus Himself is the supreme "sent one" (apostolos) from the Father, as highlighted in passages like John 8:42 where He declares, "I came not of my own accord, but he sent me." Therefore, the principle that "he that despiseth me despiseth him that sent me" first and foremost applies to Jesus' own reception. Furthermore, this verse foreshadows the ongoing mission of the Church, which is the body of Christ on earth. Just as Jesus identified with His initial seventy, He continues to identify with His followers today, empowering them through the Holy Spirit (Acts 1:8) to carry His message to the ends of the earth. When believers faithfully proclaim the Gospel of Christ, they are embodying this chain of divine identification, making their words, when true to Christ, a direct encounter with the living Lord, who promised, "I am with you always, to the end of the age" (Matthew 28:20). Thus, the reception or rejection of the Gospel message today remains a reception or rejection of Christ Himself, and by extension, of the Father who sent Him to redeem the world (John 3:16-17).