Exegetical and Hermeneutical Commentary of Matthew 10:22
And ye shall be hated of all [men] for my name’s sake: but he that endureth to the end shall be saved.
22. he that endureth to the end shall be saved ] The parallel expression in Luk 21:18 is made clear by this verse; “by your patience win for yourselves your souls,” i. e. win your true life by enduring to the end. Comp. Rom 5:4-5, “we glory in tribulation also, knowing that tribulation worketh patience, and patience experience, and experience hope.”
Fuente: The Cambridge Bible for Schools and Colleges
Ye shall be hated of all men – That is, of all kinds of people. The human heart would be opposed to them, because it is opposed to Christ.
But he that endureth to the end … – That is, to the end of life, be it longer or shorter. He that bears all these unspeakable sufferings, and who does not shrink and apostatize, will give decisive evidence of attachment to me, and shall enter into heaven. See Rev 3:21-22.
Fuente: Albert Barnes’ Notes on the Bible
Mat 10:22
But he that endureth to the end shall be saved.
Enduring to the end
We must not enter the work of the ministry without counting the cost.
I. Perseverance is the badge of the saint.
1. It is the Scriptural mark.
2. Analogy shows us that it is perseverance which must mark the Christian. The winner in the race.
3. The common-sense judgment of mankind tells us, that those who merely begin and do not hold out, will not be saved.
II. Perseverance is therefore the target of all our spiritual enemies.
1. The world.
2. The flesh.
3. It will try our perseverance in service, in suffering, in steadfastness, in doctrine.
III. Perseverance is the glory of Christ.
IV. Perseverance should be the great care of every Christian. (C. H. Spurgeon.)
Only he who reaches the goal may be accounted a Christian
A ship starts on a voyage to Australia-if it stops at Madeira, or returns after reaching the Cape, would you consider that it ought to be called an emigrant ship for new South Wales? It must go the whole voyage, or it does not deserve the name. A man has begun to build a house, and has erected one side of it-do you consider him a builder if he stops there, and fails to cover it in or to finish the other walls? Do we give men praise for being warriors because they know how to make one desperate charge, but lose the campaign? Have we not, of late, smiled at the boasting despatches of commanders, in fights where both combatants fought with valour, and yet neither of them had the common sense to push on to reap the victory? What was the very strength of Wellington, but that when a triumph had been achieved, he knew how to reap the harvest which had been sown in blood? And he only is a true conqueror, and shall be crowned at the last, who continueth till wars trumpet is blown no more. It is with a Christian as it was with the great Napoleon: he said, Conquest has made me what I am, and conquest must maintain me. So, under God, conquest has made you what you are, and conquest must sustain you. (C. H. Spurgeon.)
Perseverance in the midst of trial
When Mr. Smeaton had built the lighthouse upon the Eddystone, he looked out anxiously after a storm to see if the edifice was still there, and it was his great joy when he could see it still standing, for a former builder had constructed an edifice which he thought to be indestructible, and expressed a wish that he might be in it in the worst storm which ever blew, and he was so, and neither himself nor his lighthouse were ever seen afterwards. Now you have to be exposed to multitudes of storms; you must be in your lighthouse in the worst storm which ever blew; build firmly then on the Rock of Ages, and make sure work for eternity, for if you do these things, ye shall never fall. For this Churchs sake, I pray you do it; for nothing can dishonour and weaken a Church so much as the falls of professors. A thousand rivers flow to the sea, and make rich the meadows, but no man heareth the sound thereof; but if there be one cataract, its roaring will be heard for miles, and every traveller will mark the fall. A thousand Christians can scarcely do such honour to their Master as one hypocrite can do dishonour to Him. (C. H. Spurgeon.)
Final perseverance
It cannot be guaranteed by-
1. Habit, which may extend only to the outer framework, and not to the spirit, motive, temper of the religious life.
2. Determination. The will can do almost everything except be sure of itself amid circumstances which go against the grain.
3. Indefectible Grace. This doctrine is no part of the New Testament teaching. It reduces the sacraments and ordinances of religion to mere charms. It brings probation to an end, for it practically abolishes freewill. The Christians perseverance may be morally, but it is assuredly not mechanically, certain. (Canon Liddon.)
The causes which make endurance difficult
1. Persecution arising because of the Word.
2. False christs and false prophets, which in our day may mean a sceptical friend, an insidious article in a magazine, or merely the dangerous atmosphere of the social circle in which we live.
3. The spiritual weariness which steals over the soul with the lapse of time. We cannot sustain ourselves for ever on the mountains; we must, sooner or later, descend to the plain. Depression ensues, and we find it difficult to struggle on.
4. Trifling with conscience-not necessarily in great matters, but in a number of little matters-omissions or curtailments of daily prayers, neglect of a regular review of conscience, carelessness as to objects on which money is spent, recklessness in intercourse with others. These, and like matters, help forward a dull and inoperative state of conscience, which is itself preparatory to a great failure. (Canon Liddon.)
How to secure perseverance
1. A sense of constant dependence on God. To be self-confident is to be in danger, for God resisteth the proud, but giveth grace to the humble.
2. Prayer for this special grace. To win perseverance, prayer must persevere. Be not discouraged, although your prayer does not seem to be answered all at once. God may be testing your integrity of purpose. It is after describing all the parts of a Christians armour-the girdle of truth, the breastplate of righteousness, the sandals of preparation, the shield of faith, the helmet of salvation, the sword of the Spirit-that the apostle adds, Praying alway, with all prayer and supplication in the Spirit, and watching thereunto with all perseverance.
3. Keeping the mind fixed, as much as possible, on the end of life, and on that which follows it. Death is as certain for each one of us as the how, the when, and the where of its occurrence are uncertain. Let us then set lightly by this life, and embark something less than the best half of our hearts in its concerns and interests. The shore may still be distant, but the sailor keeps his eye on it as he prays for the skill and the strength to weather the passing storm. On those heights which are beyond the valley of death, the eyes of the predestinate constantly rest, and the sight sustains them in times of trouble, darkness, and despair, which would otherwise prove beyond the powers of their endurance. The end is well worth the effort; and, since we are in the hands of infinite Love, the effort will be enduring, if the end be kept steadily in view. (Canon Liddon.)
Staying power
It is not the fiery, headlong running in the course, nor the rapid, hurried stroke in the boat, which mean victory. The man who has what is called staging power, who endureth to the end, wins. (Wilmot Buxton.)
Perseverance is the only triumphing grace. (St. Bernard.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 22. Ye shall be hated of all men for my name’s sake] Because ye are attached to me, and saved from the corruption that is in the world; therefore the world will hate you. “The laws of Christ condemn a vicious world, and gall it to revenge.”
He that endureth to the end shall be saved] He who holds fast faith and a good conscience to the end, till the punishment threatened against this wicked people be poured out, he shall be saved, preserved from the destruction that shall fall upon the workers of iniquity. This verse is commonly understood to refer to the destruction of Jerusalem. It is also true that they who do not hold fast faith and a good conscience till death have no room to hope for an admission into the kingdom of God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
22. And ye shall be hated of all menfor my name’s sakeThe universality of this hatred would makeit evident to them, that since it would not be owing to any temporaryexcitement, local virulence, or personal prejudice, on the part oftheir enemies, so no amount of discretion on their part, consistentwith entire fidelity to the truth, would avail to stifle thatenmitythough it might soften its violence, and in some cases avertthe outward manifestations of it.
but he that endureth to theend shall be saveda great saying, repeated, in connection withsimilar warnings, in the prophecy of the destruction of Jerusalem (Mt24:13); and often reiterated by the apostle as a warning against”drawing back unto perdition” (Heb 3:6;Heb 3:13; Heb 6:4-6;Heb 10:23; Heb 10:26-29;Heb 10:38; Heb 10:39,&c.). As “drawing back unto perdition” is merely thepalpable evidence of the want of “root” from the first inthe Christian profession (Lu 8:13),so “enduring to the end” is just the proper evidence of itsreality and solidity.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And ye shall be hated of all men for my name’s sake,….. This is more particularly directed to the apostles themselves, as what is said before regards the followers of Christ in general; for this was to be the lot of the apostles, that they should not only be ill treated in common with others, by their near friends and relations, whose love would be turned into hatred to them, but should be the butt and mark of the malice and wrath of all men; that is, of most men, or of the far greater part of the Jews, even of all wicked men who disbelieved and rejected the Messiah: for that the words are not to be understood in the utmost latitude, without any restriction, is certain; since there would be some who would be converted; and believe in Christ through their ministry, and consequently would love, esteem, and honour them as their spiritual fathers and guides, and as the disciples and apostles of Christ. This hatred they should be exposed to, would not be on account of any ill will to their persons; or because of any evil or immorality committed by them; but purely, and alone, for the name of Christ, in whom they believed, by which they were called, of which they made a profession, and zealously preached: which consideration, as it must needs secure peace and tranquillity in their breasts; so for their further encouragement, it is added,
but he that endureth to the end, shall be saved: which words suggest, that the tribulations and persecutions of the disciples of Christ, through the hatred of wicked men against them, shall not last always; there will be an end to them; respecting either the end of time and life, or the destruction of Jerusalem, when these their enemies would be cut off, or removed, and be capable of giving them no further trouble; and that such persons are happy, who patiently endure the hatred of men, and all manner of persecution, for Christ’s sake; who are not moved by the afflictions they suffer, but stand fast in the faith, hold fast the profession of it, go on in their Christian course, and hold out to the end; for such shall be saved, not only with a temporal salvation, as the Christians were at the destruction of Jerusalem, but with an eternal one.
Fuente: John Gill’s Exposition of the Entire Bible
Ye shall be hated ( ). Periphrastic future passive, linear action. It will go on through the ages.
For my name’s sake ( ). In the O.T. as in the Targums and the Talmud “the name” as here stands for the person (Matt 19:29; Acts 5:41; Acts 9:16; Acts 15:26). “He that endureth to the end” ( ). Effective aorist participle with future indicative.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And ye shall be hated of all men,” (kai esesthe misoumenoi hupo panton) “And you all will be being hated (continually) by all men,” all races and kinds of men, Joh 15:20.
2) “For my name’s sake:” (dis to onoma mou) “On account of my name,” because you are identified with my name, are loyal in saying and doing what I have told you to do. To give testimony against sin and Satan incurs the hatred of the world, Luk 6:26; 1Jn 3:13; Joh 15:18-19.
3) “But he that endureth to the end,” (ho de huporneinas eis telos) “Yet the one who abides to the end,” the one who perseveres, goes on witnessing and laboring to the end, faithfully, obediently, and loyally; Who never turns back from doing right and doing good. It is not easy, but it is possible, to endure faithful while barbarities and inhumanities go on toward you, 1Co 10:13; 1Co 10:31; Heb 13:5.
4) “Shall be saved.” (houtos sothesetai) “This one (is the one) who will be delivered,” at the coming of his Lord, with a Divine commendation and rewards, Rev 2:10; Jon 1:12; Isa 66:5; Rom 2:7; Dan 12:12; Gal 6:9.
This speaks of deliverance, salvation from: 1) The tribulation the great, 2) Salvation from shame at the coming of the Lord, for that servant who looks for and serves his Lord; Mat 25:46. It does not teach that one will either acquire or retain salvation of his soul by outward acts of morality and deeds or religious service, Eph 2:8-9; Tit 3:5.
Fuente: Garner-Howes Baptist Commentary
22. But he who endured to the end shall be saved This single promise ought sufficiently to support the minds of the godly, though the whole world should rise against them: for they are assured that the result will be prosperous and happy. If those who fight under earthly commanders, and are uncertain as to the issue of the battle, are carried forward even to death by steadiness of purpose, shall those who are certain of victory hesitate to abide by the cause of Christ to the very last?
Fuente: Calvin’s Complete Commentary
(22) Hated of all men for my names sake.Here, as before, the words sketch out the history of the persecution with a precision which marks and attests the divine foreknowledge. From the days of Stephen to that of the last martyr under Diocletian it was always as a Christian and for the name of Christ that men thus suffered. Would they but renounce that, all would have gone smoothly with them. As Tertullian said of the sufferers of his day, We are tortured when we confess our guilt, we are set free if we deny it, for the battle is about a Name (Apol. c. 2). (Comp. 1Pe. 4:16.)
He that endureth to the endi.e., endures, as the context shows, in the confession of the name of Christ as long as the trial lasts, or to the end of his own life. Such a one should receive salvation in its highest sense, the full participation in the blessedness of the kingdom of the Christ.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. Shall be hated of all men That is, of all men out of the Christian community. Tacitus, the Roman historian, says, like a true pagan, that “the Christians were convicted of enmity to the human race;” Jews hated them as revolters from their own religion. Pagans could tolerate each other, and respect and worship each other’s gods. But the Christians abhorred all paganism, and so all pagans abhorred them; thus, Christians were hated of all men, whether Jews or Gentiles. The Christian was surrounded on every side by Jewish and by pagan rites. Every hour of the day, and at every turn, he was called upon to manifest his aversion to them. The consequence was, that while every other sect was tolerated, Christianity was the object of bloody persecution. For my name’s sake This endurance of persecution, and this abhorrence of false religions, was neither a fiery fanaticism nor a vain superstition. It was for Jesus’s sake. It was suffering for truth, for Christ, and for God. Endureth to the end To the end of his life and probation. To have once put faith in Christ is not the full condition of salvation. Faith, and perseverance of faith to the end, are the complete condition. That faith may be renounced. The Saviour once accepted, may be afterward rejected. Apostacy, total and final, may forfeit the reward.
Fuente: Whedon’s Commentary on the Old and New Testaments
“And you will be hated of all men for my name’s sake. But he who endures to the end, the same will be saved.”
Note how in the chiasmus this parallels their being sheep among wolves. The hatred of ‘all men’ (whether Jew, Samaritan or Gentile) because they went out in the Name of the Messiah was something to be expected (Isa 66:5) from wolves. But whatever they faced they must recognise that they must endure. For final salvation waited ahead for all who would finally endure (and thus Judas was excluded). That would be the test of their genuineness, that they were ‘confirmed’, made strong, to the end (1Co 1:8-9), kept by the power of God through faith unto salvation (1Pe 1:5). There must be no turning back (compare Luk 9:62) or quailing before them. His disciples must be firm and courageous, and endure to the end (compare Jos 1:9).
‘To the end.’ This almost certainly indicates until death or rapture, rather than just the end of the persecution, although it includes the latter. Those who are His are revealed by this fact, that God never lets them go (Joh 10:29). They are His sheep (Mat 10:16). They are thus known by Jesus, they hear His voice, they follow Him, and thus they will never perish and none will pluck them from His hand (Joh 10:27-28).
‘Will be saved.’ That is they will be presented holy, unblameable and unreproveable before Him (Col 1:22), testified to by Jesus (Mat 10:32), and will enter with triumph into His presence, along with Abraham, Isaac and Jacob (Mat 8:11). They will be taken to ever be with the Lord (Joh 14:1-3; 1Th 4:17).
Fuente: Commentary Series on the Bible by Peter Pett
Mat 10:22. Ye shall be hated of all men They who believed the testimony of the apostles, as multitudes did, could not but ardently love them, astheir fathers in Christ. See Gal 4:15. This, therefore, is plainly one of those many scriptures, in which the universal term all is to be taken with great restrictions. Compare Joh 12:32. Php 2:21. There is a peculiar emphasis in the words for my name’s sake in this place. The apostles and first Christians set themselves in opposition both to the Jewish and Pagan religions, declaring the nullity of the former, and urging the renunciation of the latter in all its forms, as matter of indispensable necessity. On the most tremendous penalties, they required every man, without exception, to believe in Christ, and to submit implicitly to his authority; a demand most galling to the pride of their princes, priests, and philosophers. Moreover, having a lively sense of the importance of the things which they preached, they urged them not in a coldand indifferent manner, but with the utmost fervency. Need it be matter of wonder then, that in every country such a furious storm of persecution arose against them, and the religion which they taught, and that they were treated as the filth and off-scourings of the earth? Our Saviour adds, But he that endureth, &c.; he who perseveres, who bears constantly, and with invincible patience, these persecutions. The original word denotes both patience and constancy. Jesus gave this encouragement to his disciples likewise, when he spoke to them of the sufferings that they were to meet with about the time of the destruction of Jerusalem. See ch. Mat 24:13. We may therefore believe that he had those sufferings also now in view.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 10:22 . ] Popular way of expressing the universal character of the hatred.
] because you confess and preach it. Tertullian, Apol . 2 : “Torquemur confitentes et punimur perseverantes et absolvimur negantes, quia nominis proelium est.”
] whosoever will have persevered in the confessing of my name. This is to be inferred from . Comp. note on Mat 24:13 .
] usque ad finem horum malorum (Theophylact, Beza, Fritzsche). Others think that the end of life is meant, or (as also Bleek) mingle together a variety of references. Contrary to Mat 10:23 .
] obtain the blessedness of the Messianic kingdom.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1344
ENDURING UNTO THE END
Mat 10:22. He that endureth to the end shall be saved.
ONE cannot but admire the faithfulness of our blessed Lord, when calling his Disciples to follow him. It almost seems as if he intended rather to deter them from following him, since he forewarns them that such a step would inevitably bring upon them the heaviest trials from all around them. He goes so far as to tell them that they would be only as sheep among wolves, in danger every moment of being devoured by their enemies. And all the consolation he administers to them is taken from the hope of his presence here, and his glory hereafter. You will have to sustain all these things; but he that endureth unto the end, the same shall be saved. In these words we have,
I.
A caution intimated
It is evident that our Lord intended to tell them what they must expect to endure for his sake; and how much depended on their patient perseverance in well-doing.
They must experience great and heavy trials in their way to heaven
[Much they would have to contend with from withina carnal minda corrupt hearta tempting worlda subtle adversary, whose devices are capable of beguiling the most wary soul: all these they would have, to obstruct their way to heaven; and all of them must be withstood, in order to a successful issue of their labours Many trials, also, they would meet with from without, insomuch that their own dearest friends would become their bitterest enemies. No other thing that could be done by them would give such general and inveterate offence as their adherence to him. They might become infidel, or licentious, and even profligate, and excite only pity; whereas their attachment to him would provoke the most embittered hostility; and not from the immoral only, but the moral also: yea, on the whole, the self-righteous moralists would be the fiercer enemies of the two: nor would imprisonment and death be too heavy penalties for them to expect at the hands even of their own parents or children.]
On their enduring of these to the end, would their everlasting salvation depend
[It would be to no purpose for them to run well for a season, if they should stop before they reached the goal. They might suffer much and long, and yet perish, if they had not fortitude to sustain the utmost extremity of pain that could be inflicted on them. If they would save their life, they must lose it: and on no other condition could they hope to save it to life eternal. To this effect the Church has been warned in all ages. Lots wife was made a sad example of the danger of looking back, after she had escaped from Sodom; as the whole Jewish nation had been, after their deliverance from the land of Egypt [Note: Jude, ver. 5.]. The Prophet Ezekiel, in particular, had warned the Jews, that a declension from the ways of godliness would infallibly involve them in ruin [Note: Eze 18:24.]: and, in like manner, the Church in all ages is here warned by our Lord, that then only will his followers be made partakers of his salvation, if they hold the beginning of their confidence firm unto the end [Note: Heb 3:14.]. If any draw back, whatsoever be the occasion of that departure, it will be to inevitable and everlasting perdition [Note: Heb 10:38-39.].]
But in my text there is, more directly and obviously,
II.
An encouragement expressed
Salvation is here declared to be the certain recompence of our fidelity
[But who shall tell us what salvation is, even that salvation which is in Christ Jesus with eternal glory? Who can form any just idea of it? Who can inform us what it is to behold the Saviour face to face; and to be seated with him on his throue; and to enjoy the most intimate communion with him to all eternity? Who shall describe the blessedness of heaven, and make us acquainted with the place, the company, the employment? Suffice it, however, to know, that the felicity of all the glorified saints shall be accorded to those who are conquerors in this glorious warfare [Note: Rev 3:5; Rev 3:12; Rev 3:21.] ]
And will not that abundantly compensate for all that we can ever do or suffer for Christ?
[Our sufferings, be they ever so heavy, are, in fact, but short and light even in our present estimation, provided we are looking steadfastly to the things which are invisible and eternal [Note: 2Co 4:17-18.]. How light, then, will they appear, when once we come into the possession of that glory! Truly, if now, in the midst of all our trials, we say, that the sufferings of this present life are not worthy to be compared with the glory that shall be revealed in us [Note: Rom 8:18.]; much more shall we say so, when all our troubles shall have passed away, and all the fulness of heavenly blessing shall be poured into our souls ]
Application
1.
Let those who are just entering on the Christian course first sit down and count the cost
[You well know how a man beginning to build a house, and relinquishing the work for want of funds to complete it, exposes himself to shame and ridicule amongst men. And to what shame will you be exposed in the presence of God, if, after having begun to follow Christ, you turn back, for want of fortitude to bear the cross which you had taken up for his sake! You must expect tribulation for his sake: you must expect persecution even unto death: and you must be willing not only to be bound, but also to die for his sake. At the same time, you may expect grace sufficient for you in the time of trial. Only look to Him, and depend on him; and he will never leave you, nor forsake you; nor shall any temptation come upon you without a supply of grace equal to your day, or a way of escape, that you may be able to bear it [Note: 1Co 10:13.]. This do then: put into one scale all that man can inflict on the body; and in the other, all that God can confer upon the soul, in time, to sustain you under your sufferings; and in eternity, to recompense you for them. This do, I say; and you need not fear but that, how numerous soever your enemies may be, you shall be more than conquerors through Him who loved you.]
2.
Let all expect trials, even to the end
[Never are you to put off your armour, till God gives you a discharge from this warfare. Satan, when repulsed in the wilderness, departed from our Lord only for a season. At the close of our Saviours life, that wicked adversary made his assaults more powerfully than ever. And so he may do with you. You may have a long intermission of trials, both within and without: but you never know what a single day may bring forth. Gird on, then, your armour daily, even the whole armour of God; and war a good warfare even to the end. When you first begin to follow Christ, you come to him as your only Saviour; and, professing to renounce every other ground of hope, you say, In the Lord have I righteousness and strength. You profess, also, to live altogether by faith on him; receiving every thing out of his fulness, precisely as the branch from the vine. This, then, is the course in which you are to continue. It is this which brings your trials upon you: it is because you live godly in Christ Jesus, that you suffer persecution: and by persevering in this path, you shall surely attain the promise in my text, You shall be saved in the Lord with an everlasting salvation.]
3.
Let all keep their eye fixed upon the heavenly prize
[It was to this that Moses looked, when he accounted the reproach of Christ greater riches than the treasures of Egypt [Note: Heb 11:26.]. And you, brethren, if you keep the felicity of heaven in view, will think little of the labour or the pains which you may endure in the acquisition of it. True, you must not look to it as what you are to earn by labour, or to merit by sufferings: you must look to it as the purchase of the Redeemers blood, and as the gift of his grace. But still it will be accorded to those only who seek it in Gods appointed way: and it is through much tribulation only that you are to hope to attain it. If this appear formidable to flesh and blood, open the sacred volume, and see how others before you have triumphed, and how glorious the recompence will be when once it is attained. Survey the meridian sun for a few moments, and all earthly glory will appear dark: and get Pisgah views of the heavenly glory, and all earthly trials, how dark soever they may appear to the natural man, will have a splendour round about them, not unlike to the fiery furnace which was to preserve and sanctify the Hebrew youths, or like the fiery chariot which was to transport Elijah to the realms of bliss. In the near views of heaven, you will welcome either sufferings or death; and, like the first martyr Stephen, you will bless the murderers who are transmitting you to the full enjoyment of it.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
22 And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved.
Ver. 22. And ye shall be hated ] Haud perinde crimine incendii quam odio humani generis convicti sunt, saith Tacitus of those poor Christians, that by Nero were haled to death for setting the city of Rome on fire, which was done by himself. Tertullian telleth us that their name, and not their crime, was punished in Christians. So Luther complaineth that there was in his days no crime comparable to that of professing the gospel. Nullum flagitium hodie par est huic uni et summo sacrilegio, sc. Evangelion Dei confiteri. Luther, Epist. ad Episc. Sambiensem. Melch. Adam, in Vit. Brent.
But he that endureth to the end ] Apostasy loseth the things that it hath wrought, 2Jn 1:8 . Non quaeruntur in Christianis initia, sed finis, saith Jerome. It is the evening that crowneth the day, and the last scene that commends the interlude.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
22. ] i.e. all else but yourselves; not, as De Wette so often interprets, ‘a strong expression, intended to signify many , or the majority of mankind .’
. ] In order to understand these words it is necessary to enter into the character of our Lord’s prophecies respecting His coming, as having an immediate literal , and a distant foreshadowed fulfilment. Throughout this discourse and the great prophecy in ch. 24, we find the first apostolic period used as a type of the whole ages of the Church; and the vengeance on Jerusalem, which historically put an end to the old dispensation, and was in its place with reference to that order of things, the coming of the Son of Man, as a type of the final coming of the Lord. These two subjects accompany and interpenetrate one another in a manner wholly inexplicable to those who are unaccustomed to the wide import of Scripture prophecy, which speaks very generally not so much of events themselves, points of time , as of processions of events, all ranging under one great description. Thus in the present case there is certainly direct reference to the destruction of Jerusalem; the directly spoken of is that event, and the the preservation provided by the warning afterwards given in ch. Mat 24:15-18 . And the next verse directly refers to the journeys of the Apostles over the actual cities of Israel, territorial, or where Jews were located. But as certainly do all these expressions look onwards to the great final coming of the Lord, the of all prophecy; as certainly the here bears its full scripture meaning, of everlasting salvation; and the endurance to the end is the finished course of the Christian; and the precept in the next verse is to apply to the conduct of Christians of all ages with reference to persecution, and the announcement that hardly will the Gospel have been fully preached to all nations (or, to all the Jewish nation , i.e. effectually ) when the Son of Man shall come. It is most important to keep in mind the great prophetic parallels which run through our Lord’s discourses, and are sometimes separately, sometimes simultaneously, presented to us by Him. That the tracing out and applying such parallels should be called by such expositors as Meyer, ‘ lauter wortwidrige und nothgedrungene Ausflchte ’ (Com. i. 211), is just as if a man should maintain that a language unknown to him had therefore no meaning.
Fuente: Henry Alford’s Greek Testament
Mat 10:22 . , to the end (of the tribulations) described (Mat 10:21-22 ); to the end, and not merely at the beginning (Theophy., Beza, Fritzsche, Weiss, etc.). No easy thing to do, when such inhumanities and barbarities are going on, all natural and family affections outraged. But it helps to know, as is here indirectly intimated, that there will be an end, that religious animosities will not last for ever. Even persecutors and guillotineers get weary of their savage work. On Beza remarks: declarat neque momentaneam neque perpetuam hanc conditionem fore. , he , emphatic, he and no other, shall be saved, in the day of final award (Jas 1:12 , “shall receive the crown of life”); also, for the word is pregnant, shall be saved from moral shipwreck. How many characters go miserably down through cowardice and lack of moral fibre in the day of trial!
Fuente: The Expositors Greek Testament by Robertson
shall = will.
of = by. Greek. hupo.
all. Put by Figure of speech Synecdoche (of Genus), App-6, for the greater part.
for = on account of. Greek. dia.
end. Greek. telos (not sunteleia). See notes on Mat 24:3, and App-114): i.e. of that dispensation, which would have thus ended had the nation repented at the call of Peter (Act 3:19-26). As it did not repent, this is of course now future. Compare 1Co 1:8.
shall be saved = he shall be saved (escape or be delivered). Compare Mat 24:4-14.
Fuente: Companion Bible Notes, Appendices and Graphics
22. ] i.e. all else but yourselves; not, as De Wette so often interprets, a strong expression, intended to signify many, or the majority of mankind.
.] In order to understand these words it is necessary to enter into the character of our Lords prophecies respecting His coming, as having an immediate literal, and a distant foreshadowed fulfilment. Throughout this discourse and the great prophecy in ch. 24, we find the first apostolic period used as a type of the whole ages of the Church; and the vengeance on Jerusalem, which historically put an end to the old dispensation, and was in its place with reference to that order of things, the coming of the Son of Man, as a type of the final coming of the Lord. These two subjects accompany and interpenetrate one another in a manner wholly inexplicable to those who are unaccustomed to the wide import of Scripture prophecy, which speaks very generally not so much of events themselves, points of time,-as of processions of events, all ranging under one great description. Thus in the present case there is certainly direct reference to the destruction of Jerusalem; the directly spoken of is that event, and the the preservation provided by the warning afterwards given in ch. Mat 24:15-18. And the next verse directly refers to the journeys of the Apostles over the actual cities of Israel, territorial, or where Jews were located. But as certainly do all these expressions look onwards to the great final coming of the Lord, the of all prophecy; as certainly the here bears its full scripture meaning, of everlasting salvation; and the endurance to the end is the finished course of the Christian; and the precept in the next verse is to apply to the conduct of Christians of all ages with reference to persecution, and the announcement that hardly will the Gospel have been fully preached to all nations (or, to all the Jewish nation, i.e. effectually) when the Son of Man shall come. It is most important to keep in mind the great prophetic parallels which run through our Lords discourses, and are sometimes separately, sometimes simultaneously, presented to us by Him. That the tracing out and applying such parallels should be called by such expositors as Meyer, lauter wortwidrige und nothgedrungene Ausflchte (Com. i. 211), is just as if a man should maintain that a language unknown to him had therefore no meaning.
Fuente: The Greek Testament
Mat 10:22. , for My names sake) which the world hates.-, …, this man, etc.) truly. This is one of the apothegms which our Lord uttered more than once.-See ch. Mat 24:13.
Fuente: Gnomon of the New Testament
shall be hated: Mat 24:9, Isa 66:5, Isa 66:6, Luk 6:22, Joh 7:7, Joh 15:18, Joh 15:19, Joh 17:14, 1Jo 3:13
for: Mat 10:39, Mat 5:11, Joh 15:21, Act 9:16, 2Co 4:11, Rev 2:3
but: Mat 24:13, Dan 12:12, Dan 12:13, Mar 13:13, Luk 8:15, Rom 2:7, Gal 6:9, Heb 3:14, Heb 6:11, Jam 1:12, Jud 1:20, Jud 1:21, Rev 2:7, Rev 2:10, Rev 2:17, Rev 2:26, Rev 3:21
Reciprocal: 1Ki 22:8 – but I hate him Psa 27:10 – When Psa 31:11 – especially Psa 38:19 – they that Psa 69:8 – and an alien Psa 119:33 – I shall keep Son 1:6 – my mother’s Jer 15:15 – know Mat 13:21 – dureth Mat 19:29 – my Mat 22:6 – the remnant Mar 8:35 – for Luk 10:3 – I send Luk 12:53 – General Luk 14:28 – counteth Luk 21:17 – ye Luk 22:36 – But Act 14:22 – we 1Co 4:10 – for 1Co 13:7 – endureth 1Co 15:24 – cometh Phi 4:1 – so 2Ti 3:12 – shall Heb 3:6 – if Heb 10:36 – ye have Heb 11:27 – endured Heb 12:1 – with patience Jam 1:4 – let Jam 5:11 – we count Rev 11:10 – dwell
Fuente: The Treasury of Scripture Knowledge
0:22
Hated . . . name’s sake. Because of their loyalty to the name of Jesus, men would hate the apostles wherever they labored. Endureth to the end means those who hold out faithful to the end of the persecutions will be saved or divinely blessed.
Fuente: Combined Bible Commentary
Mat 10:22. And ye shall be hated by all. All other than believers, referred to in ye. This hatred toward Christ will spread over the world like an infectious fever or pestilence.
For my names sake. The Christianity of Christians, not their errors or personal faults, will call forth this hatred. The latter may be the pretext, yet the world has hated most those whom it was forced to respect and admire most.
He that endureth, or shall have endured, i.e., in his confession of Christ.
To the end. In the case of individual believers, to the end of life, but primarily with a literal reference to great epochs; in this case, to the destruction of Jerusalem.
Shall be saved. Literally fulfilled in the escape of the Christians from that doomed city, but with a wider application, and higher fulfilment, in the everlasting salvation. Perseverance to the end, however bitter, is the evidence of genuine faith.