Chapter 10

1 Christ sendeth out his twelve apostles, enabling them with power to do miracles, 5giveth them their charge, teacheth them, 16 comforteth them against persecutions: 40 and promiseth a blessing to those that receive them.

1. Called unto him. The account of the sending forth of the Twelve begins with ch. 9:36 (see comment there). The instruction here given consists essentially of two parts, counsel that applied particularly to the immediate missionary journey (ch. 10:5–15), and counsel of a more general nature applicable to all who go forth in the service of Christ and His kingdom (vs. 16–42; see DA 352). See on ch. 24:3.

His twelve disciples. This is Matthew’s first mention of the Twelve, either by name or as a group. It is clear from the expression, “his twelve disciples,” that Matthew recognizes that the Twelve already existed as an officially recognized group before the time came for the Third Galilean Tour. It should be noted that Matthew does not say that the Twelve were appointed as apostles at this time, but simply that Jesus called them “unto him” in anticipation of sending them forth to preach and to heal.

Power. Gr.exousia, literally, “authority” (see on Luke 1:35). The Twelve received authority both to perform miracles, as stated here, and also to “preach” the gospel of the kingdom (Matt 10:7). Previously, it would seem, the disciples had simply assisted Jesus and had neither performed miracles nor taught publicly (see DA 349).

Sickness. See on ch. 4:23.

2. The names. For the individual names of the Twelve see on Mark 3:16–19.

Apostles. Literally, “ones sent forth.” For the appointment of the Twelve as “apostles” see on Mark 3:13–19.

3. Lebbжus. Important textual evidence may also be cited (cf. p. 146) for the readings “Thaddaeus,” “Lebbaeus called Thaddaeus,” or “Thaddaeus called Lebbaeus” (see on Mark 3:18).

4. The Canaanite. The term here means “the Zealot,” and has no reference to the land of Canaan (see on Mark 3:18).

5. These twelve. The Twelve, who thus far had assisted Jesus (see DA 349) in His ministry, were now to be sent forth to labor alone. They had been officially appointed as disciples during the summer of a.d. 29 (see on ch. 5:1), probably not more than six months previously (see on ch. 9:36). Peter, Andrew, James, and John had been called to full-time discipleship, probably in the late spring of a.d. 29 (see on Luke 5:1). Three of these—all except James—as well as Philip and Bartholomew, had been part-time disciples since the late autumn of a.d. 27 (see on John 1:35–45). All the Twelve had been with Jesus on His Second Galilean Tour, probably during the late summer or early autumn of a.d. 29 (see on Matt. 9:35; Luke 8:1), and had thus had opportunity to observe Christ’s methods, to listen to His teaching, and to profit by instructions He had given privately to His disciples from time to time. Now that the Twelve were sent out by themselves they went two by two (see Mark 6:7; see on ch. 3:14), brother with brother and friend with friend (DA 350).

Way of the Gentiles. Or, “the road of the Gentiles,” meaning any road that led to an essentially Gentile community. For instance, the Twelve would visit none of the cities of the Decapolis, which was largely Gentile in population. The basis for this restriction was probably that so long as there was opportunity to labor for the Jews, Jesus would do nothing that would unnecessarily prejudice them against Him. Furthermore, the disciples themselves were unprepared to labor for their Gentile neighbors, and the prejudice they shared with all Jews against the Gentiles would no doubt have effectively thwarted efforts they might have—unwillingly—put forth. The injunction against working among non-Jews was not placed upon the Seventy when they were sent out nearly a year later; in fact, they began their labors among the Samaritans (see DA 488). By that time the situation had changed; Jesus Himself, having been rejected by the people of Galilee, worked on behalf of both Samaritans and Gentiles, and instructed the disciples to do so also (see Matt. 28:19, 20; Acts 1:8).

City of the Samaritans. Concerning the Samaritans see pp. 18, 45. At Jacob’s Well Jesus had taken the initiative in extending to the Samaritans of Sychar an invitation to believe in Him as the Messiah (see John 4:4–42). However, there is no record of any further ministry by Jesus for Samaritans up to this time.

A final restriction as to territory permitted the Twelve to visit only those towns and villages where Christ Himself had already been (DA 351).

6. Lost sheep. In the OT Israel is often spoken of under the figure of sheep, and their leaders as shepherds (see Eze. 34:2–16; etc.). In Jer. 50:6 God speaks of His people as being “lost sheep.” Isaiah speaks of those who have wandered into sin as being “like sheep” that “have gone astray” (Isa. 53:6). Jesus represented Himself as a Shepherd, and those who hear His voice, as the sheep of His fold (see John 10:1–16).

“It was necessary that the word of God should first” be spoken to the Jews, and it was only when they rejected it that Christ and the apostles turned to the Gentiles (see Acts 13:46; 18:6; 28:28). This fundamental fact Christ brought before the Jewish leaders, during the course of His last day of teaching in the Temple, in the parable of the Wicked Husbandmen (see Matt. 21:41, 43).

7. Preach. Gr. keµrussoµ, “to herald,” “to proclaim” (see DA 352).

Kingdom of heaven. See on ch. 4:17.

8. Heal the sick. Christ enumerates the various types of miracles the disciples had so often seen Him perform. All that He had done, they were to do. Demons and even death itself were to be subject to them.

Freely ye have received. Simon Magus sought to buy divine power (Acts 8:18–24), but learned that the gifts of God cannot be purchased with money. The water of life may be taken freely by all who desire to do so (see Rev. 22:17). The disciples were not to make a profit from preaching the gospel, yet at the same time they were to remember that “the workman is worthy of his meat” (see on Matt. 10:10).

9. Provide. Gr. ktaomai, “to procure [for oneself],” or “to acquire [for oneself].” They were to set forth in faith, confident that their needs would be provided for. Their preparations would thus be simple, and there would be nothing to divert them from their assigned task. On their journey they might accept hospitality as it was offered to them (see vs. 10–13), but were not to expect or to accept gifts in excess of their immediate needs. In other words, they were not to make a profit from their ministry.

Brass. Rather, a “bronze” or “copper” (see on Ex. 25:3).

Purses. From the Gr. zoµneµ, “belt,” or “girdle,” used to bind the “cloak” (Gr. himation), or outer garment, about the body (see on ch. 5:40). In the zoµneµ, money was commonly carried by ancient peoples.

10. Scrip. Gr. peµra, “a leather sack,” or “a wallet”; often used by travelers for carrying provisions or clothing.

Coats. Gr.chitoµnes, the “tunics,” or inner garments; coats only in the sense of being undercoats (see on ch. 5:40). The disciples were to take only the clothing they wore. They were to be dressed like the common peasants among whom they were to labor, and be one with them. Their labors would thus be more effective.

Shoes. Literally, “sandals.” According to Mark 6:9 the disciples were to wear sandals on this journey, and it would therefore seem that Matthew means they were not to carry along an extra pair with them (see Luke 10:4).

Staves. In the parallel passage in Mark (ch. 6:8) they were instructed to take nothing “save a staff only.” Perhaps Matthew intends to emphasize that they were not to “provide” anything extra for the journey (see on v. 9), and means here that the disciple who did not have a staff already was not to consider it necessary to procure one.

Workman. Or, “laborer.” The disciples themselves were the “labourers” whom they were to pray the Lord of the harvest to send forth into the harvest field (see ch. 9:38).

Meat. Gr. tropheµ, “nourishment,” or “food” (see on ch. 3:4). In his account of the instructions to the Seventy (Luke 10:7) Luke uses misthos, “wages.” Compare Paul’s position on the gospel laborer (1 Tim. 5:18).

11. Who in it is worthy. That is, one who is esteemed and respected by his fellow townsmen. To abide with “worthy” men would have several advantages. First, and before all else, it would elicit confidence on the part of others in the town.

There abide. The instructions to the Seventy specifically forbade them to go “from house to house” (Luke 10:7), that is, to accept entertainment at various homes during their stay in a town or village (see DA 351), as this would interfere with their labors. To move “from house to house” might also be taken by people as implying that the first hosts did not take kindly to the men and their message and no longer desired to have anything to do with them. Conversely, to “abide” in one place would imply stability and character.

12. When ye come. Literally, “as ye are entering.” The salutation was to be simultaneous with the entering. Although this instruction applied in a special way to the house in which the disciples would find lodging, it included all homes visited during the course of their labors. The disciples were to work from home to home, and not, at this time, to attempt public ministry in the synagogues.

Salute it. Textual evidence may be cited (cf. p. 146) for the alternate reading “saying, Peace be to this house.”

13. If the house. That is, if the home manifests its hospitality by its readiness to receive you.

Let your peace. In other words, the benediction uttered upon crossing the threshold (see on v. 12) was to be confirmed by the presence of the disciples in the home and the welcome they received there. Otherwise, the home would in no way benefit by the words already spoken.

14. Shake off the dust. Where the disciples encountered an unfriendly reception they were to waste no time, but hasten on to find those who would receive them gladly. This act upon departure from a home or a town was intended to be, not an act of rudeness, but of solemn protest. By shaking the dust from their feet the disciples were simply saying to the people, “You must simply accept responsibility for your decision.”

15. Verily. See on ch. 5:18.

More tolerable. Sodom and Gomorrah had not enjoyed the opportunity of Christ’s personal ministry, as had Galilee and Judea. Men are accountable before God for all the light of truth that has come to them, for on this basis all are to be judged (see Ps. 87:4, 6; James 4:17; see on John 15:22, 24).

Sodom. For the sin and punishment of Sodom and Gomorrah see on Gen. 18:17–23; 19:1–27. Sodom and her fate became a type of apostasy and divine judgment (see Isa. 1:9; Eze. 16:48–50). Christ so presented it upon various occasions (see Matt. 11:23, 24; Luke 10:12; 17:29, 30), and it so appears elsewhere in the NT (see Rom. 9:29; 2 Peter 2:6; Jude 7; Rev. 11:8).

Day of judgment. See on ch. 3:12.

16. Behold. Having concluded His exhortation of the Twelve with respect to points particularly applicable to the mission that lay immediately before them (vs. 5–15), Jesus now turns to problems of a more general nature, and gives instruction applicable to Christian workers to the close of time (vs. 16–42; see DA 352).

As sheep. See on v. 6. Workers for Christ are to exhibit certain traits that are characteristic of sheep, particularly that of gentleness in their dealings with others. Compare the expression “harmless as doves.”

Wise as serpents. Gospel workers must be alert, quick to act when opportunity offers, aware of the dangers and difficulties that may be involved in a proposed course of action. They are to be prudent in their conduct and in dealing with difficult situations. They are to see through the devices of evil men, without practicing those devices themselves. However, there are certain traits characteristic of the serpent which they are not to imitate, any more than they are to imitate all the characteristics of the sheep. While they exercise the alertness of the serpent, they are not to imitate his wiliness.

Harmless. Gr. akeraios, “unmixed,” and thus “innocent,” or “simple.” While wary as a serpent, the Christian worker is to be as free from guile or craft as a dove.

17. Beware. Gr. prosechoµ, “to take heed.” Christ now sets forth a concrete example of the wariness that should characterize the Christian worker in his labor; he is to “beware of men,” that is, of men who are not guided in their thinking by the Holy Spirit, for such are in greater or less degree responsive to the promptings of Satan.

Councils. That is, the local courts of justice or the little sanhedrins, thought to have consisted of 23 members (see on ch. 5:22). Such local courts were to be found in various Jewish communities except Jerusalem, where the Great Sanhedrin met.

Scourge you. The deacon, or chazzan, was usually the one who administered a flogging (see p. 56). The law of Moses provided for flogging (Deut. 25:1–3). Forty stripes was the maximum penalty. It was customary to administer no more than 39 strokes—withholding the last implied mercy. Paul received such treatment five times (2 Cor. 11:24).

18. Governors and kings. During the early years of Christianity such governors as Pilate, Felix, Festus, and Gallio examined Christian workers accused of being anarchists and troublemakers. Herod Antipas, Herod Agrippa I, Nero, and Domitian were some of the kings and emperors before whom Christians were compelled to appear.

For my sake. The promise of v. 19 applies only when Christians are accused because of their faith and missionary activities, not when they have been engaged in improper activities (see 1 Peter 2:19, 20).

Against them. Rather, “to them,” in the sense of “before them.” Many “governors and kings,” as well as lesser officials, would have no opportunity to hear the truth except when forced by their official position to listen to, and to observe the effect of, the principles of truth upon the lives of those brought before them.

19. Take … thought. Gr. merimnaoµ “to be anxious,” “to care for,” or “to be troubled [with cares]” (see on Luke 10:41). Christ does not here condone careless unconcern on the part of Christian believers in regard to the study of Scripture, for the Christian is to be “ready always to give an answer to every man that asketh” a reason for his faith (1 Peter 3:15). We are to serve God faithfully day by day, taking no anxious “thought for the morrow” (Matt. 6:34). We are to trust in God for grace to meet problems as they arise, yet at the same time we are to give most earnest heed to the study of God’s revealed will in order to be prepared for any and every situation that comes.

20. Not ye that speak. Christian workers must never forget that they speak as representatives, or ambassadors, of Christ (see 2 Cor. 5:19, 20), and are never to set forth their own theories under the guise of truth. Should they presume to do so, they may rightly be classified as false prophets (see on Matt. 7:15).

In you. That is, through you, or by means of you.

21. The brother. Literally, “a brother,” or simply “brother.” So far as possible the Christian is to “live peaceably with all men” (Rom. 12:18), and to make a sincere and persevering effort not only to live at peace with members of the family but if possible to win them for Christ (see 1 Cor. 7:13–16).

22. Hated of all men. Those whose lives testify to the power of Christ and the truth of the gospel are often hated, but they must beware lest they repay hatred in kind. All who live godly lives may expect persecution (see John 16:33; 2 Tim. 3:12), the reason being that those whose works are evil resent the condemnation of their ways implicit in the godly lives of Christ’s representatives (see 1 John 3:12). Those whose lives are deliberately out of harmony with principles they know to be right generally avoid associating with those of upright character.

For my name’s sake. See on v. 18.

Endureth to the end. Obviously, the one who falls out of a race before reaching the goal can never expect to receive the prize. To enter the race and to remain in it are both essential to winning the race. It is not sufficient to begin in the Christian way, we must remain in it “until the day of Jesus Christ” (Phil. 1:6). We must “stedfastly set” our faces to the completion of the course marked out for us by God, even as did Jesus, “the author and finisher of our faith” (see Luke 9:51; Heb. 12:2).

23. Persecute you. See on ch. 5:10–12.

Flee ye. Under certain circumstances flight reflects cowardice; at other times it reveals prudence (cf. on v. 16). The determining factor is the net result for the kingdom of heaven, not personal convenience or what people will think. When labor proves futile in one place, ambassadors of the kingdom may well hasten on to the next place, in the hope of there finding someone willing to listen.

There is no virtue in suffering persecution for its own sake, as if it were a means of earning merit in the books of heaven. In His own ministry Christ repeatedly demonstrated the principle He here recommended to the Twelve, and thereby provided illustrations of circumstances under which we may apply it. When rejected by the Sanhedrin after healing the paralytic at Bethesda He retired to Galilee (see on ch. 4:12), and upon later occasions He similarly moved from Nazareth to Capernaum (see on Luke 4:30, 31), from Galilee to Phoenicia (see on Matt. 15:21), from Magdala to Caesarea Philippi (ch. 16:1–13), and from Judea to Ephraim (John 11:53, 54). When the Christians of Jerusalem were persecuted, following the stoning of Stephen, they scattered in all directions—“preaching the word” (see Acts 8:1–4).

Cities of Israel. As applied in the time of Christ, the term Israel does not seem to have been used in either a geographical or a political sense, but rather with reference to the people of Israel (see Matt. 8:10; Luke 2:34; John 3:10; Acts 2:22; etc.).

Son of man be come. Possibly Jesus is here speaking in general terms to all Christians, indicating that there will be places in which to labor and people ready to receive the message until the “gospel of the kingdom shall be preached in all the world” (see ch. 24:14; 6T 478).

24. The disciple. This saying of Christ may well have been a proverb current at that time. It occurs in other languages besides Aramaic.

Master. Gr. didaskalos, “teacher.” The same Greek word is used in the opening statement in v. 25.

25. Master of the house. Gr. oikodespote¬s, or “lord of the house” (see on Luke 2:29). That is, Christ—continuing the thought of Matt. 10:24.

Beelzebub. Whether this word is to be identified with “Baalzebub,” the fly god of Ekron (see on 2 Kings 1:2), or whether it should be “Beelzebul,” in Aramaic, “lord of the dwelling,” is uncertain. Important textual evidence (cf. p. 146) may be cited for the reading “Beelzebul” (see on Matt. 12:24).

27. In darkness. Meaning, probably, in the comparative obscurity of the small circle of disciples.

Speak ye in light. Probably indicating the wide circulation the disciples were to give the lessons of truth they had learned in private.

In the ear. Parallel in thought to “darkness” in the first part of the verse.

Upon the housetops. A figure for the wide circulation they were to give the gospel, parallel to “speak ye in light.” They were not to purchase peace through silence and compromise.

28. Kill. Those who “kill the body” are, of course, the persecutors mentioned in vs. 18–25, 36. Only God is “able to destroy both soul and body.” Concerning persecution see on ch. 5:10–12.

Soul. Gr. psucheµ, “breath,” “life,” or “soul.” Psucheµ (plural, psuchai) is translated 40 times in the NT as “life” or “lives,” clearly with the meaning commonly attributed to the word “life” (see chs. 2:20; 6:25; 16:25; etc.). It is rendered 58 times as “soul” or “souls” (see chs. 10:28; 11:29; 12:18; etc.). In some of these instances it means simply “people” (see Acts 7:14; 27:37; 1 Peter 3:20; etc.). In other instances it is translated as, or equivalent to, some personal pronoun (see Matt. 12:18; 2 Cor. 12:15; see on Ps. 16:10). At times it refers to the emotions (see Mark 14:34; Luke 2:35; etc.), to the natural appetites (see Rev. 18:14), to the mind (see Acts 14:2; Phil. 1:27), or to the heart (see Eph. 6:6). There is nothing in the word psucheµ itself that even remotely implies a conscious entity that is able to survive the death of the body and hence be immortal. In no instance of its use in the Bible does psucheµ refer to a conscious entity able to exist apart from the body. The Bible knows nothing of a living, conscious soul that, supposedly, survives the body. For the Heb. nephesh, the Hebrew equivalent of the Gr. puscheµ, see on 1 Kings 17:21; Ps. 16:10. All that is said of one word applies to the other.

Hell. Gr. geenna (see on ch. 5:22).

29. Sparrows. Gr. strouthia, meaning any small birds, though especially used of sparrows. Small, wild birds are commonly sold in Oriental markets today.

Farthing. Gr. assarion, a diminutive derived from the Latin as, 1/16 of a denarius, that is, 1/16 of one day’s wage of an ordinary laborer (see p. 49).

Fall on the ground. In the parallel passage in Luke it is stated that “not one of them is forgotten before God” (ch. 12:6).

Without your Father. That is, without God’s taking notice of it. If He takes notice of the injury or death of a sparrow, how much more must the injury or death of His own sons and daughters mean to Him!

30. The very hairs. No one has ever taken so great an interest in himself as to count the number of hairs in his own head. The Creator knows us far more intimately than we know ourselves.

32. Confess me. Literally, “confess in me,” because of a sense of oneness with Christ. It is when we abide in Him and He abides in us that our confession of faith in Him will “bear much fruit” (see John 15:1–8). For this intimate fellowship Christ prayed before entering the Garden of Gethsemane (see John 17:23). Those who bear witness for Christ among men are the ones for whom He can bear witness before the Father. Jesus is now our Witness, our Ambassador before the Father, as we are to be His witnesses and ambassadors before men.

34. Think not. Jesus here dispels the mistaken opinion that some of the disciples apparently had, that the message they were to bear would result in nothing but harmony. They were not to be surprised, in their house-to-house work (see on vs. 11–13), if differences arose as a result of their ministry.

To send peace. Christ is the Prince of Peace. He it was who brought the peace of heaven to earth and imparted it to men (see on John 14:27). However, when a man makes peace with God (see Rom. 5:1) he is frequently counted by the world as an enemy (see 1 John 3:12, 13). Christ came to set sinners at peace with God, but in so doing He also inevitably set them at variance with all who refuse the offer of peace (see on Matt. 10:22). The Christian must never seek, or be content with, the peace that comes through compromise with evil. For the true Christian it is not a matter of peace at any price.

35. Daughter in law. Gr. numpheµ, “a young wife,” “a bride,” or “a daughter-in-law.” Even today it is the common custom in Oriental lands for a young married couple to reside indefinitely in the home of the groom’s parents, where the bride is supposed to be in subjection to the groom’s mother. Thus, in ancient times as today, the relationship between daughter-in-law and mother-in-law easily gave rise to difficulty, and where one believed in Christ and the other was opposed to such belief, real trouble might be expected.

36. A man’s foes. When a man accepts Christ his closest friends often turn out to be his most bitter and relentless enemies. This is often true, not only in heathen lands, but also in Christian lands and among professed Christians who practice a form of religion but know little if anything of its power to transform the life (see 2 Tim. 3:5).

37. Loveth father or mother. Jesus sanctioned the binding claims of the fifth commandment and rebuked any attempt to escape the obligations of children toward their parents (see on Matt. 5:17–19; Mark 9–13). Nevertheless, love for one’s parents must never stand in the way of obedience to God in every particular, should the two be in conflict. Love to God and service for Him are to be the supreme rule of life, “the first and great commandment” (see on Matt. 22:36, 37); but “the second” table of the Decalogue, which contains the fifth commandment, is “like” the first in nature and importance (see on ch. 22:39).

Not worthy of me. That is, not worthy to be called a Christian. No human obligation is a valid excuse for not taking up the cross of loyalty, obedience, and service (v. 38) to Christ.

38. Taketh not his cross. Among the Romans, death by crucifixion was reserved for slaves and for those convicted of the most heinous crimes. Thus it may be said that those sentenced thus to die were loathed, hated, and execrated by society. One condemned to crucifixion usually bore his cross to the place of execution. To take up the cross of Christ and follow after Him means to endure without complaint or regret the frown of friends and relatives and to bear the reproach of men with patience and humility. It is to endure the “sword” of persecution (see vs. 34–37) at the hands of the very ones from whom “peace” might be expected. This principle Christ reiterated upon various occasions (see Matt. 16:24; Mark 8:34; Luke 9:23; 14:27). But one who is called upon to take up his cross in order to follow Christ has the supreme privilege of fellowship with Him in His sufferings. No greater honor can come to any man (DA 224, 225).

Followeth after me. That is, in the pathway of discipleship and of suffering.

39. He that findeth. That is, he who sets out to secure and to enjoy those things that, from a human point of view, are essential to happiness and contentment. The prodigal son thought by leaving home to “find” real life (see Luke 15:12, 13), but when through bitter experience and solemn reflection he came to view the things of life in their true perspective, he arose and returned to his father (Luke 15:17–20). Those who think to “find” life by living for the things this world has to offer are laboring “for the meat which perisheth” (see on John 6:27). The principle here recorded was repeated by Christ on more than one occasion (Matt. 16:25; Mark 8:35; Luke 9:24; Luke 17:33; John 12:25).

Life. Gr. psucheµ (see on v. 28).

Lose it. One who reaches forth the hand to grasp the baubles of life usually finds that they vanish like bubbles in the hand of a child.

He that loseth. That is, he who is willing to forgo the pleasure and rewards this world has to offer, “choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season” (Heb. 11:25). Such a one has a true sense of values. Like Paul, he is willing to lose everything this life has to offer in exchange for the supreme advantage of knowing Jesus Christ and sharing with Him in His sufferings (see Phil. 3:8, 10).

For my sake. See on v. 18.

Shall find it. Only when a grain of wheat is buried in the ground and dies can it give birth to new life (see on John 12:24, 25). Only when self is buried in the furrow of the world’s need does man discover the true purpose of his existence.

40. Receiveth you. Christians are ambassadors of the kingdom of heaven. Whatever they say and do is taken by the people of this earth as being representative of the ideals of the kingdom of heaven, and the way the world treats them—because they are ambassadors for Christ—is looked upon by Christ as if that treatment were accorded to Him personally.

41. Receiveth a prophet. That is, receives a prophet into his home and treats him as a prophet.

In the name of a prophet. That is, because he is a prophet, or is recognized as a prophet. The widow of Zarephath undoubtedly received Elijah as a prophet, because he was a prophet; otherwise she would likely have refused to extend to him the hospitality he requested of her (see 1 Kings 17:9–16). The same was true of the Shunammite woman, who received Elisha into her home (2 Kings 4:8–10).

A prophet’s reward. Probably meaning a reward worthy to be bestowed by a prophet or upon one. The widow of Zarephath received an ample supply of food in the midst of a drought, and her son was restored to life (see 1 Kings 17:16, 23). Similarly, the Shunammite woman received a bountiful reward, having been granted a son by God, and having received him back alive when he died (see 2 Kings 4:16, 17, 34–37).

42. Give to drink. Perhaps used as an illustration of the least conceivable service that might be rendered to another. It was a minor service, to be sure, but often a most important and necessary one in Bible lands where water was always scarce.

These little ones. Not necessarily little in age, but possibly in importance also.

In the name. What is meant by doing something “in the name of” someone is defined in Mark 9:41, where to give a cup of water in the name of Christ is explained as being done “because ye belong to Christ.”

Ellen G. White comments

1    CH 531

1–42DA 349–358

2–4Ed 85

5, 6 GC 327

5–8CH 531

6     DA 351; 2T 75

7, 8 CH 33, 497, 541; COL 254; CT 465; DA 350; MH 139; 4T 225; 8T 165

8     COL 245, 386; CS 287; DA 504; Ed 80; EW 227; FE 457; MM 334; MYP 226; PP 528; TM 104; 3T 408, 546; 5T 731; 6T 292; 7T 125; 9T 49; WM 117

11–143T 450

11–154T 234

13   DA 351

14, 15  DA 352; 2T 488

15   3T 380; 4T 191

16   AA 21; CH 541; DA 353; Ev 227, 564; 9T 215, 235, 239; WM 278

16–19FE 538

17   4T 234

17, 18  5T 463

17–19DA 354

18   FE 217

18, 19  GC 155; 6T 128

18–20GC 112

19   CSW 40; TM 386

20   SC 63

22   4T 124; 9T 235

22, 23  CH 527

23   DA 355, 541; GC 196, 231; GW 410; MM 303; 6T 478; 9T 230, 236

24   DA 355

25   2T 203

25–402T 496

26   PP 721

27   DA 355

28   AA 86, 576; GC 155

28, 29  DA 356

29   ML 292; Te 41; 2T 72; 4T 288

29, 30  CD 159; FE 147; 1T 550; 4T 522

30   LS 230; 1T 173; 4T 289

31   CH 424; 4T 327; 8T 273

31–34DA 357

32   DA 707; ML 322; 1T 303; 4T 555

32, 33  GC 483

33   GC 156; lT 304, 408; 3T 332

34   AA 84; GC 46, 126; 4T 261

37   COL 223; CS 53; 3T 45

37, 38  DA 357

38   1T 513

40   DA 357

40–42PK 132; 6T 347

42        DA 358; ML 11; 5T 229; 6T 103; 7T 50