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T h e
K i n g ’ s
B u s i n e s s
January 1930
for Jewish readers, mentions this limita tion of the message to Israel; Mark and Luke do not. Another possible reason for the limitation was that the Twelve would have been slow to surrender their preju dices against Samaritans and Gentiles. They were not quick to do so even after Pentecost. V. 7. Preach . . . kingdom o f heaven. The same message as that of John the Baptist (Matt. 3:2), of Jesus (Matt. 4: 17), and of the Seventy (Luke 10:9). The verb literally is “be preaching” ; that is, keep on the move and keep at it. V. 8 . Heal the sick. In the original the article is omitted. They healed sick ones, not all the sick. Jesus restricted His mir acles, as the twelve doubtless did, to those who gave evidence of desire and faith. Raise the dead. There is good reason for believing these words to be genuine al though they are missing in some Greek manuscripts. It should be remembered, however, that instances of raising the dead were not numerous in Jesus’ min istry, while multitudes of sick were healed. The same facts are observed in the records of the Apostolic Church (Acts 9:40; 20:9). Freely . . . receive . . . give. Exorcists and physicians re ceive pay. The Twelve could doubtless have obtained large sums for their cures. Judas Iscariot at least, and perhaps others among them, might have been tempted on this line—hence the warning. They must not receive profit from that which cost them nothing. III. Service and Rewards (Matt. 10:40- 42). V. 40. Receiveth. you . . . me. Re ceiving them as guests in the home, is the main thought, but any assistance to the servant of the Lord may be included. The Lord identifies Himself with His ambassadors. V. 41. A prophet. An inspired mes senger from God who reveals His will. Sometimes he foretells the future. In the name, of a prophet. That is, receive him because he is God’s prophet, not in hope of some material reward. Proph ets reward. Eternal, as,opposed to pres ent and material reward—such a reward as the prophet himself receives. Right eous man (cf. Matt. 13:17; 23:29). We have no inspired apostles and prophets now. But we may enter into the'labors of other “righteous men” (pastors, mis sionaries, etc.) and share their reward (cf. Matt. 6:1-19). V. 42. One o f these' little ones. Pos sibly a reference to the helpless disciples whom Jesus was sending (cf. Matt. 25 : 40). Cold water only. A very simple thing to give, but how refreshing to a traveler on a hot day. No wise lose his reward. An emphatic way of expressing certainty. — o — L esson Q uestions Matt. 9 :35. In what part of Palestine was Jesus ministering (cf. Matt. 4:23)? What three kinds of ministry are men tioned? What was the difference in form of activity between “ teaching in the synagogues” and "preaching the gospel of the kingdom” ? What forms o f disease and sickness did He heal? V. 36. Who came to Jesus? What at tracted them? What were His feelings to ward them? Had they no teachers (shep herds) (cf. Zech. 20:2)?
FRED S. SHEPARD ’ S BLACKBOARD OUTLINES
them forth to new service, o f a nature similar to His own. They had had a long period o f training and now received new equipment by the conferring upon them o f divine authority. A close study o f the story o f the Twelve seems to indicate that Jesus had in mind the whole church age when He disclosed to the disciples the nature of the expe riences that would come to them and other faithful witnesses. Three periods are marked out: (1) To the death of Christ (10:6-15); (2) from Pentecost to the destruction of Jerusalem (16-23) ; (3) from 70 A. D. to the second coming o f Christ (24-42), Note that the Master first' attempted to waken in the hearts of the disciples the same compassion that He had, and to teach them to pray. He gave full in structions as to their methods. He warned, at least concerning the second and third periods, that there would be enemies opposing and persecuting. He exhorted them to trust j in the time of danger and not to shun to declare the whole counsel of God. He demanded that He should have the first place in the heart of every disciple. For such a minis try they were assured the cooperation and protection of God, and were promised glorious rewards. — o — L esson E xposition I. The Harvest Field. Matt. 9:35-38. V. 35. Went about all the cities. The population of Galilee has been variously estimated—from 400,000 to 3,000,000. T e a c h i n g. His the kingdom which was at hand. Healing all manner o f disease. Not every sick person, but all kinds o f sickness (cf. Matt. 13:58). V. 36. Saw the multitudes. A confused crowd followed Jesus, many drawn sim ply out o f curiosity (cf. 4:25; 5:1). He was moved. The crowd represented to Him a great variety of afflictions and sorrows. He felt their need (cf. Matt. 14:l4 ; Mark 1:41; 3:34). Distressed and scattered. The first word means “troubled” or “worried” (cf. Mark 5 :35; Luke 8 :49). The second word is, literally, cast down (cf. Matt. 15:30; 27:5). Two possible in terpretations of the word are: ( 1 ) cast off or neglected; ( 2 ) lying down, because worn out and unprotected by those who professed to be their shepherds. A similar idea occurs often in the Old Testament (Jer. 50:6; Ezek, 34:5; Zech. 10:2). V. 37. His disciples. Others besides the Twelve may have been present, but only the Twelve were sent out. Later He sent seventy to a wider sphere of labor (Luke 10:1). The harvest. This figure was used by Jesus .more than once (cf. 4: 35; Luke 10:2). It represented to Him a world of perishing men. The labourers. The Master was a tireless worker. His compassion moved Him to zeal in the rescue of the perishing. The disciples did not emulate Him as a worker because they had not His compassion. V. 38. Pray ye therefore. When there is compassion in the heart the first im- teaching is men tioned before H i s healing. Miracles attested H is mes- s a g e. Preaching. Making a procla mation concerning “the good news” of
G r e a t T _J a r v e s t UIDED 1J -ELPERS Here am I ; send me.—Isa. 6 : 8 .
pulse of the true Christian is to pray for the needy. Send forth. Literally, thrust out. It implies urgency, haste. The same word is translated "cast out” in Matt. 9:33; 10:1. II. The Twelve Sent. Matt. 10:1-8. V. 1. His twelve disciples. They had prayed; the Lord answered their prayers by sending them forth. They had had long training. When first called by Jesus they came to Him for temporary fellow ship (cf. John 1:35-51). Later they were asked to permanently attach themselves to Him (Matt. 4:18-22). They then re ceived special teaching concerning the kingdom (Matt. 5:1, 2). Authority. Authority carries with it the idea of power (cf. Matt. 9:6). Miracles attest the message. Unclean spirits. Called unclean either because o f their own nature or be cause o f the resultant uncleanness of their victims. Disease . . . sickness. The first word is a general term for disease of any sort; the second carries the idea of infirmity, weakness. V. 2. Twelve apostles. This official name is first given here. They had been disciples (learners) until Jesus gave them authority. An apostle is a sent one, the word seeming to imply not only sending but sending on a special errand or mis sion. The Lord Jesus is once called an Apostle (Heb. 3:1). The names. Four lists of the twelve are given (cf. Mark 3:16-19; Luke 6:14-16.; Acts 1:13). Peter is always named first and Judas Iscariot last. Peter, James and John comprise an inner circle who were alone with Jesus on important occasions (cf. Matt. 17:1; 26: 37; Mark 5:37). Andrew also had special privileges (cf. Mark 13:3). Philip was from Bethsaida; he brought Nathanael to Jesus (John 1:45, 46), and with Andrew, brought the Greeks to Him (John 12:20- 22). Bartholomew, is apparently the same as Nathanael. Matthew modestly speaks of himself as “the publican.” Simon, the Cananean (not Canaanite) was a member of a patriotic party called Zealots, as the name Cananean implies. They were fierce ly opposed to Roman rule. Iscariot means “of Kerioth,” a town in Judea. Judas Is cariot was the only Judean; the others of the Twelve were Galileans. Every time his name is mentioned the record of his infamy is coupled with it. V. 5. Go not . . . Gentiles. The time was not opportune for aggressive work outside o f Israel. Samaritans. A half heathen nation, hated by the Jews (cf. John 4:9). To have gone among them would have enraged the Jews. After His resurrection Jesus included Samaritans and Gentiles in the evangelistic program of the Church (Acts 1:8). , V. 6 . Lost sheep . . ■ Israel (cf. Matt. 9 :36; 15 :24). It was Israel’s special priv ilege to have the Gospel first (Luke 24: 27; Acts 13:46; Rom. 1:16), but Jesus frequently intimated that He had “ other sheep” (Matt. 8:11; 10:18; 21:47; 22:9; 24:14; John 10:16). Matthew, who wrote
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