Chapter 10

1 Christ sendeth out at once seventy disciples to work miracles, and to preach: 17 admonisheth them to be humble, and wherein to rejoice: 21 thanketh his Father for his grace: 23 magnifieth the happy estate of his church: 25 teacheth the lawyer how to attain eternal life, and to take every one for his neighbour that needeth his mercy: 41 reprehendeth Martha, and commendeth Mary her sister.

1. Other seventy. [Mission of the Seventy, Luke 10:1–24. Cf. on Matt. 9:36 to 11:1. See Early Peraean Ministry; The Ministry of Our Lord.] Better, “seventy others”; that is, the Seventy were in addition to the Twelve, not in addition to another “seventy” previously appointed. The word “also” seems to refer to the mission of the Twelve a year before this. For the time and circumstances of the mission of the Seventy see on Matt. 19:1. Important textual evidence (cf. p. 146) may also be cited for the reading “seventy-two.” The fact that the Seventy are not mentioned again implies that this was a temporary appointment. It seems that the appointment took place in Peraea, but that the Seventy were sent first to the region of Samaria (see DA 488). They had accompanied Jesus on the Third Galilean Tour, when the Twelve had gone forth on their first mission, two by two (see DA 488).

A comparison here is interesting. There were 12 patriarchs; there were also 12 disciples (cf. Rev. 7:4–8; 21:12, 14). Moses appointed 70 men to assist him in judging Israel (see Num. 11:16–25); Jesus also appointed 70 men to assist Him. According to Jewish tradition, based on the list of the descendants of Noah in Gen. 10, there were 70 nations in the world. The Sanhedrin was made up of 70 members, plus its president. The number 70 thus played an important role in Jewish thought. To what extent this may have influenced Jesus in the appointment of the Seventy, or whether any significance attaches to the fact that they were 70 in number, is something Inspiration has not revealed and on which speculation is idle.

Two and two. As with the Twelve (see on Mark 6:7). This custom seems to have become common in the missionary work of the early Christian church (see Acts 13:2; 15:27, 39, 40; 17:14; 19:22). Compare also the mission of two of John’s disciples (Luke 7:19).

Whither he himself would come. This missionary expedition bears the marks of a carefully organized evangelistic campaign. The fact that the Seventy were sent to certain selected localities means that Jesus had budgeted His time and had determined in advance exactly where He would go during the months that remained (see on ch. 2:49). The fact that the Seventy went first to the towns and villages of Samaria implies that Jesus must have conducted a rather extensive ministry there during the winter of a.d. 30–31. The friendly attitude of Jesus toward the people of Samaria manifested upon the occasion of His visit with the woman of Sychar and His ministry for the people of that vicinity (see John 4:5–42) must have done much to break down prejudice. That visit had occurred about two years prior to this time, probably during the winter of a.d. 28–29. Upon that occasion “many” had already come to believe on Him (John 4:39, 41). The ministry of the Seventy for the Samaritan people would prepare the disciples for their later labors in that region (see Acts 1:8). After the resurrection, marked success attended the labors of the apostles there (see DA 488).

2. Harvest. In large part the instructions Jesus gave to the Seventy were similar to those previously given to the Twelve. Whether the briefer account in Luke is an abbreviated report of what Jesus said upon this occasion, or whether His instructions to them were actually more brief than those given the Twelve, we do not know. For comment on these instructions see on Matt. 9:37, 38; 10:7–16.

3. Go your ways. See on Matt. 10:5, 6. Jesus had earlier said, “Other sheep I have, which are not of this fold” (John 10:16). Now He sent forth the Seventy to find some of these lost sheep.

As lambs. The account of Matt. 10:16 reads “as sheep” (cf. John 21:15–17).

4. Neither purse. Compare the instruction to the Twelve (see on Matt. 10:9, 10).

Scrip. Gr. peµra, “a leather sack,” often used by travelers to hold clothing or provisions, possibly also a sack used by beggars.

Shoes. Literally, “sandals.” In v. 7 Jesus explains why He forbids them to take items that travelers usually considered necessities.

Salute no man by the way. The Seventy were to reserve their salutations for the homes they should visit (see Luke 10:5; see on 2 Kings 4:29). Even today Oriental salutations are often involved and time consuming. There was but a comparatively short time left in the life of the Saviour, and the mission of the Seventy must be accomplished with dispatch. They were sent forth to proclaim “the kingdom of God” (Luke 10:9), and the King’s business required haste. For comment on the work of the Seventy as heralds of the King compare on Matt. 3:3; Luke 3:5.

5. Peace. A common form of Oriental greeting (see on Jer. 6:14; Matt. 10:13).

6. Son of peace. A typical Hebraism, to describe the head of a household if he is a congenial man ready to receive them and entertain them.

7. In the same house. For comment see on Matt. 10:11.

The labourer. See on Matt. 10:10; cf. Deut. 25:4. This saying of Jesus is one of the few to which Paul makes direct reference (see 1 Tim. 5:18).

From house to house. See on Matt. 10:11.

8. Such things. The disciples were not to be greedy, asking for food their host did not provide; or fastidious, declining to eat what he did provide. Jesus’ admonition here given to the Seventy is sometimes construed as permission for Christians today to eat whatever may be provided by a host, even though it be food specifically forbidden in the Scriptures. It should be remembered, however, that the Seventy did not enter Gentile homes, where forbidden food would be served, but only the homes of Jews and Samaritans, both of which held rigorously to the provisions of the Pentateuch with respect to clean and unclean foods (see on Lev. 11).

9. Kingdom of God. See on Matt. 3:2; 4:17; 5:2; 4:19. Compare the message of John the Baptist (Matt. 3:2) and that of Jesus Himself (Mark 1:15). This was also the message of the Twelve (see Matt. 10:7).

13. Chorazin. See on Matt. 11:21–24. As a prelude to the comments He made in Luke 10:16, Jesus mentions certain cities that had rejected His message.

Sackcloth. Gr. sakkos, “a sack,” or “a coarse cloth [made of hair]”; probably from the Heb. sЊaq (see on Gen. 42:25; Esther 4:1).

15. Exalted to heaven. Textual evidence favors (cf. p. 146) reading this opening clause as a question: “Will you be exalted to heaven?” (see RSV). Compare the spirit that motivated Satan (Isa. 14:13–15).

Hell. Gr. hadeµs, “grave,” or “death”; that is, the realm of the dead (see on Matt. 11:23; 16:18; cf. Isa. 14:15). Men are not to meet with condemnation in the great final day of judgment because they have believed error, but because they have neglected Heaven-provided opportunities for knowing what is truth (see DA 490).

16. Heareth you. See on Matt. 10:40.

17. The seventy returned. Compare the return of the Twelve (see on Mark 6:30).

With joy. Their mission had been eminently successful.

Devils are subject. At least so far as the record goes Jesus had not specifically commissioned the Seventy to cast out devils (see v. 9) as He had the Twelve (Matt. 10:1). Nevertheless, this aspect of their ministry seems to have impressed the Seventy most.

Through thy name. See on Matt. 10:18, 40. Filled as they were with holy joy, the Seventy yet recognized that it was the power of Jesus working through them that had made success possible.

18. Beheld. Gr. theoµreoµ, “to gaze at,” “to contemplate,” “to behold,” frequently implying calm, intent, continued contemplation of an object (cf. John 2:23; 4:19).

Satan. Gr. Satanas, from the Heb. sЊatan, “an adversary.”

As lightning. Like a dazzling light flashing, then suddenly extinguished.

Fall from heaven. Compare Isa. 14:12–15; John 12:31, 32; Rev. 12:7–9, 12. Satan was a conquered foe. In this statement Jesus looked forward to the crucifixion, when the power of Satan would be broken (see DA 679, 758; cf. 687). He saw also the time when sin and sinners would be no more. The Seventy had witnessed the expulsion of Satan from the lives of individual men; Jesus “beheld” his complete downfall.

19. Power to tread. For a repetition of this promise see Mark 16:18, and for a fulfillment of it, Acts 28:3–5.

Power of the enemy. The word here translated “power” is dunamis, as compared with exousia, “authority,” given the Seventy (see on ch. 1:35). The first “power” in v. 19 is from exousia, and the second, from dunamis. Satan had dunamis over which the disciples were given exousia (see on Matt. 10:1).

Nothing shall by any means. In the Greek there is a triple negative, which gives the statement great force.

20. In this rejoice not. The ability to perform miracles does not of itself assure one eternal life (see Matt. 7:22, 23).

Written in heaven. In the book of life (see Phil. 4:3; Rev. 20:12, 15; 21:27; 22:19), in which are inscribed the candidates for the kingdom of heaven.

21. That hour. That is, the hour of the return of the Seventy.

Spirit. There is some textual evidence (cf. p. 146) for reading “the Holy Spirit.”

22. Will reveal him. That is, “wills,” or “chooses,” to reveal Him (see on Matt. 11:27).

23. Blessed. Gr. makarios, “happy,” or “blessed” (see on Matt. 5:3).

25. A certain lawyer. [The Good Samaritan, Luke 10:25–37. On parables see pp. 203-207.] Jesus was on His last journey from Galilee to Jerusalem (see on Matt. 19:1). The narrative implies that the event took place in Jericho. The incident involving the Samaritan and the victim of robbery had but recently occurred (see DA 499).

Immediately following the encounter with the lawyer and the narration of the story of the good Samaritan, Jesus was at Bethany, having just made the journey up from Jericho (see DA 525). It is possible that He was on His way to attend the Feast of Dedication at Jerusalem (see on Matt. 19:1; cf. John 10:22–38), after which He returned to Peraea (see John 10:39, 40). Immediately following Christ’s retirement to Peraea (vs. 39, 40), John gives an account of the raising of Lazarus from the dead (ch. 11:1–46).

Tempted him. The question the lawyer asked Jesus had been carefully framed by the religious leaders (see DA 497).

Master. Literally, “Teacher.” A professional teacher of the law himself, the lawyer confronts Jesus with a problem concerning which the scribes themselves spent much time in discussion.

What shall I do? The lawyer’s question reveals the fact that his concept of righteousness was entirely wrong. To him, as to most Jews of the day, gaining salvation was essentially a matter of doing those things that were prescribed by the scribes. Thus he considered that one could earn salvation by works. In the Greek, emphasis is placed on the word “do.”

Eternal. Gr. aioµnios (see on Matt. 13:39).

26. How readest thou? It was the lawyer’s business to know the answer to his own question. He was a professor of Jewish law, and as such it was entirely appropriate that he should be given the opportunity to answer. Jesus’ question does not necessarily imply a rebuke. It was a courtesy to give him an opportunity to answer his own question.

27. Thou shalt love. The lawyer quotes from Deut. 6:5 (cf. ch. 11:13). Compare Matt. 22:36-38, where Jesus later gave the same answer to the same question put to him by another lawyer. The words of Deut. 6:5 were recited by every devout Jew morning and evening as a part of the shemaФ (see p. 57), and were worn also in the phylacteries (see on Ex. 13:9). Jews who had an insight into the inner meaning of “the law” (see on Deut. 31:9; Prov. 3:1) should have realized that its principles were not arbitrary but based on fundamental principles of right which might properly be summed up in the command “to love.”

To love God in the sense here stated and implied is to dedicate to His service one’s entire being, the affections, the life, the physical powers, and the intellect. This kind of “love” is “the fulfilling of the law” (Rom. 13:10), the kind of “love” in which a person will abide when he sets out, by the grace of Christ, to “keep” the “commandments” of Christ (John 14:15; 15:9, 10). In fact, God sent His Son into the world with the specific purpose of making it possible for us to keep “the law” in this sense and in this spirit. It is thus that “the righteousness of the law” is to be “fulfilled in us” (Rom. 8:3, 4). He who truly “knows” God will keep “his commandments” because the “love” of God is “perfected” in him (1 John 2:4–6; see on Matt. 5:48).

Heart. Used here in the sense of “inclination,” “desire,” “mind.”

Soul. See on Matt. 10:28.

Neighbour. Gr. pleµsion (see on v. 36). Here the lawyer quotes from Lev. 19:18, where “neighbour” apparently means “a fellow Israelite.” Jesus obviously extends the definition to include Samaritans, and thus non-Jews (see on Luke 10:36).

28. Answered right. Later, when Jesus gave the same answer to another lawyer’s question, the questioner commended Him with the words, “Master, thou hast said the truth” (Mark 12:32). Christ’s answer had bypassed the mass of oral and written comment on the law, and even all the specific precepts of the law themselves. Every precept of “the law,” in the broader sense of “law” (see on Prov. 3:1) as well as in the narrower sense of the Ten Commandments, is an expression, extension, and application of the principle of “love” (see on Luke 10:27). The form of the lawyer’s answer was entirely correct; what he lacked was spiritual insight into the application of this principle to his life (see on Matt. 5:17–22). He knew the letter of the law, but not its spirit. This knowledge comes only when the principles of the law are applied to the life (see on John 7:17).

This do. According to the Greek, “keep on doing this”; that is, begin applying these principles to your life and keep on applying them. Apparently the trouble was that this man, like the rich young ruler, thought he had kept all these things from his youth up (see Matt. 19:20), but at the same time realized that something was still lacking in his spiritual life. Legal righteousness never satisfies the soul, for there is something vital lacking until the love of God takes control of the life (see 2 Cor. 5:14). Only as a man fully surrenders himself to the influence of that love (see on Luke 10:27) can he truly keep the spirit of the law (see Rom. 8:3, 4).

Live. That is, in the full sense of the word, both here and in the hereafter (see on John 10:10). However, the context shows that Jesus here refers primarily to eternal life (see Matt. 19:16, 17; Luke 10:25).

29. Willing. That is, the lawyer “wished to,” or “determined to,” justify himself before the bystanders.

Justify himself. Like the rich young ruler (Matt. 19:16–22), this lawyer was not satisfied with the Pharisaic concept of righteousness (see DA 497). Like the rich young ruler, doubtless aware of a lack in his life that, unconsciously, he felt Jesus could supply. But like Nicodemus (see on John 3:2, 3), he was reluctant to admit the fact even to himself. Therefore, partly as a means of evading his inner conviction, he proceeded to “justify himself” by making it appear that there were major difficulties in actually loving one’s fellow men (see DA 498).

Who is my neighbour? See on Matt. 5:43. In the Greek the stress is on the pronoun. The purpose of this question was to parry conviction and to vindicate self (DA 498). When a man brings up quibbling questions to which he obviously knows, or could know, the answers, it is usually evident that he is under conviction (cf. John 4:18–20) and is casting about for some reason or excuse for not doing what conscience tells him he should do. In the thinking of the lawyer, heathen and Samaritans were excluded from the category of “neighbour”; the only question lay in the problem as to which of the fellow Israelites he was to consider as “neighbours.”

30. A certain man. This was an actual incident (DA 499), one, probably, that was current news in Jericho, the home of the priest and the Levite involved in the incident (see on vs. 25, 31). Both of these men were present upon this occasion (DA 499).

Down from Jerusalem. “Down” is the correct word to describe the descent from Jerusalem, about 2,600 ft. (792 m.) above sea level, to Jericho, about 700 ft. (213 m.) below sea level. The main road from Jerusalem to Jericho follows the WaЖdйµ Qelt down through a portion of the dry, barren, uninhabited hills of the Wilderness of Judah. At one point theWaЖdйµ Qelt narrows into a rocky defile that from time immemorial has been the haunt of robbers. The entire region, with its many caves and rocks, provides a perfect hideout for outlaws.

Stripped him. This band of robbers seems to have been extremely vicious.

Wounded. Perhaps because he attempted to resist.

31. By chance. Or, “by coincidence.”

There came down. That is, from Jerusalem to Jericho (see on v. 30).

A certain priest. Both the priest and the Levite were returning from their appointed term of service at the Temple (COL 382; cf. on ch. 1:5, 9, 23).

Passed by. Evidently, as if he had not seen; actually, because he did not care. Hypocrisy became a cloak, as it were, to protect selfishness from inconvenience. The unfortunate wayfarer, naked and wounded (see vs. 30, 34), was no doubt covered with blood and dirt. If this hapless individual had been dead, it would have meant ritual defilement for either priest or Levite to touch him (see Num. 19:11–22). Furthermore, he might be a Samaritan or even a Gentile. And, under any circumstances, it was unlawful for the priest to touch the dead body of anyone but an immediate relative (see Lev. 21:1–4). No doubt many such excuses went through these men’s minds as they sought to justify their conduct.

32. Came and looked. The Levite seems to have been a trifle more conscientious than the priest, or perhaps only more curious. At least he came down to the place where the man lay before he went on his way (see DA 499).

33. A certain Samaritan. The fact that the Samaritan was traveling in what was to him a foreign district made his deed of mercy even more noteworthy. In this district it would be likely that the unfortunate wayfarer was a Jew, a member of the race that cherished the most bitter enmity against the Samaritans. The Samaritan knew well that if he had been the wounded victim lying beside the road he could have expected no mercy from any ordinary Jew. However, the Samaritan, at considerable risk to himself from the attacks of robbers, determined to help the poor victim.

In a very real way the mercy exhibited by the Samaritan reflects the spirit that moved the Son of God to come to this earth to rescue humanity. God was not obliged to rescue fallen man. He might have passed sinners by, as the priest and the Levite passed the luckless traveler on the road to Jericho. But the Lord was willing to be “treated as we deserve, that we might be treated as He deserves” (DA 25).

34. Wounds. Gr. traumata, from which come our English words, “trauma,” “traumatism,” etc.

Oil and wine. Common household remedies of ancient Palestine. Sometimes the two were mixed and used as a salve.

An inn. Gr. pandocheion, “a caravansary,” from pas, “all,” and dechomai, “to receive.” A pandocheion was rather large in contrast with the less pretentious kataluma (see on ch. 2:7). The inn to which the Samaritan bore the unfortunate wayfarer was probably in or near Jericho, whither he was traveling, and the first inhabited town to which he would come.

35. Two pence. That is, two Roman denarii, now worth perhaps 22 cents, but then equivalent to two days’ wages (see p. 49).

Host. Gr. pandocheus, “an innkeeper”; that is, one who operates a pandocheion (see on v. 34).

When I come again. Probably on the return journey. The confidence the innkeeper seems to have had in the Samaritan may imply that the latter was a businessman who frequently passed through Jericho and was known to the innkeeper.

I will repay. The Greek stresses “I.” The “two pence” were merely a down payment. It would no doubt be several days before the injured traveler would recuperate sufficiently to continue on his way (see v. 30). In view of this, the kind Samaritan assumes full responsibility for the stranger. He might have reasoned that the incident occurred in Judea, that the man was probably a Jew, and that the innkeeper was a Jew, and that therefore he, as a Samaritan, had discharged his responsibility. But not so. The Samaritan’s interest was more than momentary; he did even more than he could have been expected to do. His interest in the stranger continued even beyond the minimum obligation any passer-by might reasonably be expected to assume.

36. Neighbour. Gr. plesion, literally, “a near [one].” The priest, the Levite, and the Samaritan had all been “near” to the hapless wayfarer in his time of need, yet only one of them acted like a “neighbour.” Neighborliness is not so much a matter of proximity as it is of willingness to bear another’s burdens. Neighborliness is the practical expression of the principle of love for one’s fellow man (see on v. 27).

37. Shewed. Gr. poieoµ, literally, “to do” (cf. v. 25). Under the circumstances mere thoughts of mercy would have been of no value; it was deeds that counted. The lawyer saw the point of the story. It was an apt and effective answer to his question (see v. 29). In this true-life narrative Jesus dismissed all the legalistic quibbling about who a man’s neighbor might be (see on v. 29). A man’s neighbor is simply anyone who needs his help.

True neighborliness had saved the life of one of the lawyer’s fellow men, possibly one of his personal friends. He could find nothing to criticize in Jesus’ reply to his question. Apparently he recognized in his inmost soul that Jesus’ definition of “neighbour” was the only true one. As a lawyer, he no doubt was able to appreciate more fully than others in the audience Jesus’ profound understanding of the true significance of the law (see on vs. 26–28); as a teacher, he must have appreciated the tactful way in which Jesus handled his question. At any rate his prejudice toward Jesus was removed (see COL 380).

Go, and do thou. In the Greek the stress is on the pronoun. The word “do” is from the Gr. poieoµ, the same word translated “shewed” in the lawyer’s reply to Jesus, above. The lawyer had said, “He that did mercy.” Jesus replied, “Go, and do thou likewise.” In other words, if you wish to know true neighborliness, go and pattern your conduct after that of the Samaritan. Such is the nature of true religion (see Micah 6:8; James 1:27). Our fellow men need to feel the clasp of “a hand that is warm” and fellowship with “a heart full of tenderness” (COL 388). God “permits us to come in contact with suffering and calamity in order to call us out of our selfishness” (COL 388). It is for our own eternal good to practice true neighborliness whenever we have the opportunity to do so (cf. Heb. 13:2).

38. A certain village. [In the Home of Mary and Martha, Luke 10:38–42 See Closing Peraean Ministry.] Though Luke does not name it here, the “village” was clearly Bethany (see John 11:1), and this was Jesus’ first visit to it (see DA 525). He had just come up the WaЖdйµ Qelt from Jericho (DA 525; see on Luke 10:30), apparently not long after the incident related in vs. 25–37 (see on v. 25). Hereafter Jesus frequently visited the home of Mary, Martha, and Lazarus (see DA 524), at least two other visits being recorded in the gospel narratives (John 11:17; 12:1–3). He probably visited there several times more (see Matt. 21:17; Mark 11:1, 11; Luke 19:29).

Martha. For a brief character sketch of Martha, see on v. 41. Martha was apparently the older of the two sisters and the one who administered the affairs of the home—she was the one who “received him into her house.”

39. Mary. See Additional Note on Chapter 7. Whereas Martha, being in charge of the home, was by nature of a practical turn of mind, Mary was less concerned with material things than with spiritual things. Martha apparently “took thought” for the daily needs of the home (see on Matt. 6:25–34), whereas Mary sought “first the kingdom of God, and his righteousness” (Matt. 6:33). Though not mentioned on this occasion, Lazarus, the brother of Martha and Mary, was one of Jesus’ steadfast friends and loyal disciples (see DA 524). See Additional Note on Luke 7.

At Jesus’ feet. To “sit” at someone’s “feet” refers not so much to the matter of assuming a certain posture, as to being a learner from someone, though both ideas may well have been true (see Acts 22:3; cf. Deut. 33:3).

40. Cumbered. Martha was “distracted,” or “overoccupied,” with the pressure of many details necessary to the entertainment of guests.

Lord, dost thou not care? Martha probably realized from past experience that nothing would be gained by an appeal to Mary directly. If Jesus, as was obvious, had so much influence with Mary, perhaps His influence would avail where her own would fail. Compare the instance of the man who appealed to Jesus to persuade his brother to divide the family inheritance (ch. 12:13, 14). In appealing to Jesus, Martha not only blamed Mary but indirectly censured Jesus as well. The real trouble, she implied, lay in the fact that He did “not care” about the situation or intend to do anything about it, that He was more pleased to have Mary listen to Him than to have her assist in preparing the meal.

41. Martha, Martha. Repetition of a name implies affection and sometimes concern. Compare Luke 22:31; Acts. 9:4.

Art careful. Gr. merimnaoµ, “to be anxious,” “to be troubled [with cares],” or “to care for.” Merimnaoµ refers to the inward, mental distraction that was the real cause of Martha’s impatience with Mary. It was against this very type of thing that Jesus had expressed a strong warning in His Sermon on the Mount (where merimnaoµ is rendered, “take … thought”; see Matt. 6:25, 28, 31, 34). Those who become followers of Jesus should avoid the spirit of anxious care that moved Martha in her petulant appeal to Jesus.

Troubled. This refers to Martha’s outward demeanor, in contrast with her inner feelings. She was “anxious” inwardly, and as a result “troubled” outwardly. If we would only seek to cultivate that inward composure that Martha so much needed we would avoid much unnecessary anxiety.

Many things. Simple hospitality would have been sufficient for Jesus; He did not require elaborate preparations.

42. One thing is needful. Compare ch. 18:22, “Yet lackest thou one thing.” Martha was diligent, prompt, and energetic, but lacked the calm, devotional spirit of her sister Mary (see DA 525). She had not learned the lesson set forth in Matt. 6:33, of making the kingdom of God first in her interests and endeavors, and of according material things a subordinate role (see on vs. 24–34).

That good part. As a result of her own experiences Mary had learned the lesson her sister Martha yet needed to learn (see Additional Note on Chapter 7). Some consider the expression “good part” to be an adroit play on words, by which Jesus makes a reference to the best dish on the table. “The good part,” the “one thing” needful for Martha, was a deeper concern for a knowledge of the kingdom of heaven.

Not be taken away. The material things in which Martha interested herself could be taken away (see chs. 12:13–21; 16:25, 26). Mary was storing up “treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth” (Luke 12:33; see on Matt. 6:19–21).

Ellen G. White comments

1 DA 488; Ev 58, 72

1–24DA 485–496

2 GW 27; MH 58; MYP 23; 1T 368, 473; 2T 116

3 DA 353

5 DA 351

7 Ev 493; 5T 374; 8T 142

8, 9 MH 139; MM 253

9 CT 465; Ev 52; MM 249; 4T 225

10–15DA 489

10–164T 197

16 1T 360; 3T 450

17 MH 139

17–19DA 490; MH 94

19 MB 119

20 DA 493; GC 481

21, 22 DA 494

25 DA 504

25, 26 GC 598

25–28COL 377; DA 497; FE 419; 5T 359

25–30WM 43

25–37COL 376–389; DA 497–505; 3T 523; 4T 57

26 COL 39; MH 21

27 COL 49; CS 212, 296; CT 403; Ed 16, 228; FE 436; PK 82; PP 305; TM 439; 2T 45, 153, 168, 170; 3T 246, 546; 4T 50, 224, 226, 228, 353, 521; 5T 428; 6T 103, 303, 447, 477; 8T 64, 139, 164; 9T 212

27, 28 Ev 242

28 DA 498, 504; 3T 534

29 COL 376, 389; DA 503; ML 232; 6T 294

29–35COL 379

29–373T 512; 4T 226; WM 42–49

30–32DA 499

30–378T 59

31, 32 3T 530

33, 34 3T 531

33–356T 276

33–37DA 503

36, 37 COL 380; MB 42; ML 188, 232

37 DA 504

38–42DA 524–536; 6T 118

39 CT 442; MM 332; TM 223, 343; 5T 367; 9T 38

39–42TM 346

39, 42 FE 132; MH 458; 8T 319

40–42DA 525; WM 154