Exegetical and Hermeneutical Commentary of Matthew 10:16

Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.

16. as sheep in the midst of wolves ] Clemens Rom., who quotes these words, adds to them: “Then Peter answered and said, If then the wolves rend the sheep? but Jesus said to Peter, Let not the sheep fear the wolves after death.”

wise as serpents, and harmless as doves ] The qualities required for the safety of the unarmed traveller. Prudence and harmlessness are the defence of the weak. Wise = “prudent,” full of precaution, possessing such “practical wisdom” as Paul had when he claimed the rights of Roman citizenship at Philippi. The wisdom of a serpent is to escape notice.

The expression in Rom 16:19, which this passage recalls, is not quite parallel. St Paul is there speaking of the Christian character; our Lord is giving instructions for a special occasion. The word translated wise in Romans is not the same Greek word which is here rendered wise.

Fuente: The Cambridge Bible for Schools and Colleges

16 42. The Church of the Future

(1) The Apostolic character, 16. (2) Persecution, 17 25. (3) Consolation the care of the Father, 26 31. (4) The reward, 32. (5) The Christian choice, 33 39. (6) The hosts of the Church, 40 42.

Fuente: The Cambridge Bible for Schools and Colleges

As sheep in the midst of wolves – That is, I send you, inoffensive and harmless, into a cold, unfriendly, and cruel world. Your innocence will not be a protection.

Be wise as serpents … – Serpents have always been an emblem of wisdom and cunning, Gen 3:1. The Egyptians used the serpent in their hieroglyphics as a symbol of wisdom. Probably the thing in which Christ directed his followers to imitate the serpent was in its caution in avoiding danger. No animal equals them in the rapidity and skill which they evince in escaping danger. So said Christ to his disciples, You need caution and wisdom in the midst of a world that will seek your lives. He directs them, also, to be harmless, not to provoke danger, not to do injury, and thus make their fellow-men justly enraged against them. Doves are, and always have been, a striking emblem of innocence. Most people would foolishly destroy a serpent, be it ever so harmless, yet few are so hard-hearted as to kill a dove.

Fuente: Albert Barnes’ Notes on the Bible

Mat 10:16

Behold, I send you forth.

Christ foretells coming evils and persecutions to His apostles

(1) that they may learn His foreknowledge;

(2) that they may not suppose such things happen through lack of power in their Master;

(3) that they may not be suddenly overcome;

(4) that they may not be troubled at the time of the Cross. (Chrysostom.)

The forlorn hope

Albanus, the Captain-General of the army of Charles V., had four hundred stout and resolute youths, who were prodigal of life and devoted to death, called the forlorn hope. In a battle he despatched these against the strongest part of the enemys ranks, that by their audacity and determination to die, they might throw those ranks into confusion, and so prepare the way for victory. Thus devoted and prodigal of his life let the messenger of Christ deem himself, that he may subdue unbelievers to Christ the Conqueror. Such a one did Xavier deem himself, when he was going to India, and said to his weeping friends, Do merchants at such expense and such peril, prodigal of life, sail to India from zeal for earthly merchandize; and shall not I go thither for the sake of God and souls?

Wise as serpents, and harmless as doves.-

The union of simplicity and prudence

These words were addressed by Christ to His disciples when He sent them for the first time to publish the kingdom of God. The dove has been regarded by all nations as the symbol of innocence. Harmless signifies properly in the original what is not armed with horns to attack, what has not teeth to bite, what has not a sting to wound; in a moral point of view, what has no intention to injure. Thus simplicity is unsuspecting, and is the companion of innocence. It extends to all the parts of our being. It knows the truth by intuition. It trusts itself calmly to God. It passes through the most impenetrable labyrinths without embarrassment. Prudence, on the contrary, supposes the existence of evil in man and in the world. We have to beware of the leaven of the Pharisees (Mat 16:6). We must combine simplicity with prudence. Some Christians are simple without having prudence; some are prudent without simplicity. Without knowing how to unite the two, you may by a badly enlightened and rash confidence in Divine Providence reckon on help which you ought to have sought by the right use of means, and so compromise success in the family, or plan, or Church. Through not having tact to choose your means of action, and apply them to different persons, you may do more harm than good for Christ. Through over-confidence you may commit yourself to the first hypocrite. On other occasions the goodness of your heart leads you astray. At other times you hurry on what ought to have been done gradually. Prudence may go too far

(1) when you have undue fear of the approbation of the world for all you do; or when you are destitute of all fear of its opposition;

(2) when it gives undue attention to difficulties which the imagination likes to magnify. (Dr. Grandpierre.)

The serpent

The serpent as a teacher. Jesus says that, in view of every kind of danger, we are to be as sagacious and prudent as the serpent. The serpent is very careful about its-

I. Healer. Be anxious for the safety of your bodies and minds. Be doubly anxious about the safety of your hearts. Why the Bible says so much about the heart.

II. Eyes. As your bodies have eyes, so have your souls. It is with the eyes of your souls that you are to see your duties to God and man, and the way in which you are to be saved-Open thou, etc. Bead a part of the Bible every day.

III. An approaching storm. Knows when a storm is coming, etc. There are moral as well as physical storms. Jesus is the refuge from the storm.

IV. Temptation. In the East there are a great number of serpent charmers, etc. Guard against every form of music which is not healthy, pure, and godly, etc. (Dr. Alex. McAuslane.)

Sheep among wolves

I. Their prominent vocation-Behold, I send you forth.

1. These disciples had been with Him, and had been taught by Him, that they might teach in His name. The mode of operation in the kingdom of God is, first make disciples, teach them, and then let them go forth and do the same with others. When one light is kindled other candles are lit therefrom. Drops of heavenly water are flashed aloft and scattered all around like dew upon the face of the earth, and behold each one begetteth a fountain where it fails, and thus the desert is made to rejoice and blossom.

2. To go after the lost sheep.

3. He sent them forth to work miracles. We have not this power; it is more to Gods glory that the world should be conquered by the force of truth than by the blaze of miracles.

II. Their imminent peril-As sheep in the midst of wolves.

1. Amongst those who will not in any way sympathize with your efforts. The bleating sheep finds no harmony in the howl of the wolf.

2. Amongst those who would rend them.

3. Amongst those who would hinder their endeavours.

4. We are powerless against them. What can a sheep do if a wolf sets upon it?

5. It is trying work for the sheep.

6. It is testing work.

7. It is teaching work.

III. Their eminent authority-I send you forth.

1. The Lord of the harvest.

2. I, who prize you.

3. I, who have gone on the same errand Myself.

4. I, who overcame in the very character in which I send you. The Lamb shall overcome them.

IV. Their permanent instructions.

1. Be prudent and wise as a serpent.

(1) It gets out of the way of man as much as it can.

(2) It glides along very quietly.

(3) Famous for finding his way where no other creature could enter.

2. The innocence of the dove. (C. H. Spurgeon)

Grace blending the subtle with the gentle

Grace knows how to pick the good out of the evil, the jewel out of the oyster shell, the diamond from the dunghill, the sagacity from the serpent; and by a Divine chemistry it leaves the good which it takes out of the foul place as good as though it had never been there. Grace knows how to blend the most gentle with the most subtle; to take away from prudence the base element which makes it into cunning, and, by mingling innocence with it, produce a sacred prudence most valuable for all walks of life. (C. H. Spurgeon.)

Wherein we should not be like the serpent

1. The serpent eats dust (Isa 65:24.)

2. The serpent is deceitful.

3. The serpent casts the coat, but another new coat comes in the room; we should not cast off one sin, and another as bad come in the room.

4. The serpent is a venomous creature, and is full of poison (Psa 58:4.)

5. The serpent is given to hissing; we should not hiss out reproaches.

6. The serpent stops her ear.

7. The serpent casts her coat, but keeps her sting; we should not east off outward acts of sin, and keep the love of sin.

8. Serpents are chased away with sweet perfumes,

Wherein we should be like the serpent

1. The serpent hath a subtlety in his eye, a singular sharpness of sight. Get the serpents eye, have a quick insight into the mysteries of religion.

2. The serpent hath a prudence and subtlety in his ear: will not be deluded by the voice of the charmer.

3. The serpent hath a chief care to defend his head; so we our head from error,

We should be as doves

1. In respect of meekness.

2. In respect of innocency.

3. In respect of purity,

Wherein does the Christian join these two together

1. To be sensible of injury but not revenge it.

2. To be humble but not base.

3. To defend the truth by argument, and adorn it by life. (J. Watson.)

In doves there are many things commendable

1. Beauty.

2. Chastity.

3. Fruitfulness. Most months in the year they bring forth young.

4. Amity. They love their mates.

5. Unity. They live in companies.

6. Their innocence. (T. Adams.)

Prudence of serpent and wisdom of dove

I. What our lord recommends to our thoughts, esteem, and practice. Wisdom is a solid knowledge of things spiritual, especially such as relate to practice. Harmlessness or innocence intimates purity, and meekness, mildness, and wrathlessness.

II. The way our lord takes to insinuate his advice.

1. The standard that is fixed, or the creatures of whom we are to learn the things recommended.

2. The conformity that is required to that standard.

III. The connection fixed between the two things recommended.

1. There is no real inconsistency between them.

2. They mutually help each other to appear with greater lustre. (E. Calamy.)

Prevalence combined with innocence

This beautifies a Christian, when he hath the serpents eye in the doves head. We must have the innocency of the dove, that we may not betray the truth; and the wisdom of the serpent, that we may not betray ourselves. In short, religion without policy, is too weak to be safe; policy without religion is too subtle to be good. When wisdom and innocency, like Castor and Pollux, appear together, they presage the souls happiness. (T. Watson.)

Wise-not as foxes, whose cunning is to deceive others; but as serpents, whose policy is only to defend themselves, and to shift for their own safety. (Matthew Henry.)

The dove qualification helpful in Christian work

As Francis Xavier was preaching in one of the cities of Japan, a man went up to him, pretending he had something to communicate in private. Upon his approach Xavier leaned his head, to hear what he had to say. The scorner thus gained his object, which was to spit freely upon the face of the devoted missionary, and thus insult him in the most public manner. Xavier, without speaking a word or showing any sign of annoyance, took out his handkerchief, wiped his face, and went on with his sermon, as if nothing had happened to interrupt him. By such a heroic control of his passions, the scorn of the audience was turned into admiration. The most learned doctor of the city, who happened to be present, said to himself that a law which taught men such virtue, inspired them with such courage, and gave them such complete mastery over themselves, could not but be from God. Afterwards he desired baptism, and his example was followed by many others. So effectually did the meekness of the missionary promote the success of his work.

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 16. Behold, I send you forth as sheep in the midst of wolves] He who is called to preach the Gospel is called to embrace a state of constant labour, and frequent suffering. He who gets ease and pleasure, in consequence of embracing the ministerial office, neither preaches the Gospel, nor is sent of God. If he did the work of an evangelist, wicked men and demons would both oppose him.

Wise ( prudent) as serpents, and harmless as doves.] This is a proverbial saying: so in Shir hashirim Rabba, fol. 16, “The holy blessed God said to the Israelites, Ye shall be towards me as upright as the doves; but, towards the Gentiles, as cunning as serpents.”

There is a beauty in this saying which is seldom observed. The serpent is represented as prudent to excess, being full of cunning, Ge 3:1; 2Co 11:3; and the dove is simple, even to stupidity, Ho 7:11; but Jesus Christ corrects here the cunning of the serpent, by the simplicity of the dove; and the too great simplicity of the dove, by the cunning of the serpent. For a fine illustration of this text, see the account of the Boiga:-

“This species is remarkably beautiful, combining the richest colours of the finest gems with the splendour of burnished gold, mingled with dark brown shades, which contrast and heighten its brilliant ornaments. The whole under surface of the head and body is of a silver white, separated from the changing blue of the back by a golden chain on each side, the whole length of the body. This fine blue and silver, ornamented with gold, by no means give a full idea of the beautiful embroidery of the boiga. We must take in all the reflected tints of silver colour, golden yellow, red, blue, green, and black, mingled, and changing in the most extraordinary and beautiful manner possible; so that, when about to change its skin, it seems studded with a mixed assemblage of diamonds, emeralds, topazes, sapphires, and rubies, under a thin transparent veil of bluish crystal. Thus, in the rich and torrid plains of India, where the most splendid gems abound, nature seems to have chosen to reunite them all, together with the noble metals, to adorn the brilliant robe of the boiga. This is one of the most slender of serpents in proportion to its length. The specimens in the royal collection, which exceed three feet in length, are hardly a few lines in diameter. The tail is almost as long as the body, and at the end is like a needle for fineness; yet it is sometimes flattened above, below, and on the two sides, rendering it in some measure square. From the delicacy of its form, its movements are necessarily extremely agile; so that, doubling itself up several times, it can spring to a considerable distance, with great swiftness. It can twine and twist itself, most readily, and nimbly, around trees or other such bodies; climbing, or descending, or suspending itself, with the utmost facility. The boiga feeds on small birds, which it swallows very easily, notwithstanding the small diameter of its body, in consequence of the great distensibility of its jaws, throat, and stomach, common to it with other serpents. It conceals itself under the foliage of trees, on purpose to surprise the small birds, and is said to attract them by a peculiar kind of whistling, to which the term of song has been applied; but we must consider this as an exaggeration, as its long divided tongue, and the conformation of its other organs of sound, are only adapted for producing a hiss, or species of simple whistle, instead of forming a melodious assemblage of tones. Yet, if nature has not reckoned the boiga among the songsters of the woods, it seems to possess a more perfect instinct than other serpents, joined to more agile movements, and more magnificent ornament. In the isle of Borneo, the children play with the boiga, without the smallest dread. They carry it in their hands, as innocent as themselves, and twist it about their necks, arms, and bodies, in a thousand directions. This circumstance brings to recollection that fine emblem of Candour and Confidence imagined by the genius of the ancients: a child smiling on a snake, which holds him fast in his convolutions. But, in that beautiful allegory, the snake is supposed to conceal a deadly poison; while the boiga returns caress for caress to the Indian children who fondle it, and seems pleased to be twisted about their delicate hands. As the appearance of such nimble and innocent animals in the forests must be extremely beautiful, displaying their splendid colours, and gliding swiftly from branch to branch, without possessing the smallest noxious quality, we might regret that this species should require a degree of heat greatly superior to that of our regions, and that it can only subsist near the tropics, in Asia, Africa, and America. It has usually a hundred and sixty-six large plates, and a hundred and twenty-eight pairs of small plates, but is subject to considerable variation.

“According to this representation, the boiga is not merely to be praised for its beauty, but may be said to fulfil the old maxim of combining the wisdom of the serpent with the harmlessness of the dove.” Cepede’s Hist. of Oviparous Quadrupeds and Serpents.

Instead of , harmless, or as the Etymol. Mag. defines it, without mixture of evil, the Cod. Bezae reads , simple – uncompounded, – so all the copies of the old Itala, the Vulgate, and the Latin fathers; but this curious and explanatory reading is found in no other Greek MS.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Our Lord having hitherto instructed his twelve apostles as to the places whither they were to go, the work they had to do, and the methods he would have them observe, now comes to arm them against their difficulties, and the temptations they were like to meet with.

I send you forth (saith he)

as sheep in the midst of wolves. It is most probable that our Saviour speaks this with reference to what they were like to meet with when he should be taken from them, for we do not read of any great opposition which they at present met with.

I send you, ( saith he),

as sheep, which are feeble creatures in themselves, and without any natural armour to defend themselves,

in the midst of wolves, which are rapacious creatures, and have a particular enmity to sheep: amongst enemies who will have as great an inclination from their malice to devour you, as wolves have from their nature to devour sheep.

Be ye therefore wise as serpents. It is said of the serpent, Gen 3:1, that he was more subtle than any beast of the field. Naturalists observe, yet, a great natural sagacity in the serpent, which they note in several particulars. It is hard to say that Christ aimed at this or that particular thing wherein the sagacity of serpents appeareth; he only proposes the serpent as a pattern of subtlety, and commendeth prudence to them so far as it consisteth with innocency, for it followeth,

harmless as doves. Amongst the beasts of the field there is none more innocent than a sheep; amongst the birds of the air none more innocent than a dove; to both these our Lord compares his disciples.

This text teacheth us:

1. That wisdom may dwell with prudence.

2. That all true prudence must be attended with innocency.

Fuente: English Annotations on the Holy Bible by Matthew Poole

16. Behold, I send you forthThe”I” here is emphatic, holding up Himself as the Fountain ofthe Gospel ministry, as He is also the Great Burden of it.

as sheepdefenseless.

in the midst of wolvesreadyto make a prey of you (Joh 10:12).To be left exposed, as sheep to wolves, would have been startlingenough; but that the sheep should be sent among the wolveswould sound strange indeed. No wonder this announcement begins withthe exclamation, “Behold.”

be ye therefore wise asserpents, and harmless as dovesWonderful combination this!Alone, the wisdom of the serpent is mere cunning, and theharmlessness of the dove little better than weakness: but incombination, the wisdom of the serpent would save them fromunnecessary exposure to danger; the harmlessness of the dove, fromsinful expedients to escape it. In the apostolic age of Christianity,how harmoniously were these qualities displayed! Instead of thefanatical thirst for martyrdom, to which a later age gave birth,there was a manly combination of unflinching zeal and calmdiscretion, before which nothing was able to stand.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Behold, I send you forth, as sheep among wolves,…. This, and the following verses, chiefly respect the troubles, afflictions, persecutions, and sufferings which should befall the apostles after the death and resurrection of Christ; when their commission was enlarged, and they afresh sent out by Christ to preach his Gospel; of which he gives a faithful account before hand, that they might be prepared for them, and not be surprised when they came upon them. He compares them to “sheep”, because they were meek and humble in their spirits, harmless, and inoffensive, in their lives and conversations; were weak, and unable to protect themselves, and were sent out by him unarmed and defenceless; and their oppressors and persecutors to “wolves”, because fierce and furious, voracious and ravenous, cruel and hurtful, as these creatures are, especially to sheep; wherefore Christ gives them this wholesome advice,

be ye therefore wise as serpents, and harmless as doves. Much such an expression as this God is represented as saying of Israel a:

“Says R. Judah, in the name of R. Simon, the holy blessed God said, concerning Israel, with me they are

, “harmless as doves”; but among the nations of the world, they are , “subtle as serpents”.”

The serpent is a very sharp sighted, cunning creature, and uses various arts and stratagems for its own preservation, and especially of its head; and is so far to be imitated by the followers of Christ, as to make use of all proper methods to preserve themselves from the insults and rage of men, and not expose themselves to unnecessary dangers: and, as much as in them lies, they should be careful to give no just occasion of offence, or irritate, and provoke them to use them ill, and to avoid all snares and traps that are laid for them; and, at the same time, maintain the innocence and harmlessness of the dove, being free from all wicked cunning and craftiness, without rancour, malice, and wrath; not meditating and seeking revenge, but meek and humble in their deportment, leading inoffensive lives, and proceeding in the course of their calling, though liable to many insults, and much oppression.

a Shirhashirim Rabba, c. 2. 14. fol. 12. 1.

Fuente: John Gill’s Exposition of the Entire Bible

Instructions to the Apostles.

      16 Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.   17 But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;   18 And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles.   19 But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.   20 For it is not ye that speak, but the Spirit of your Father which speaketh in you.   21 And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death.   22 And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved.   23 But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.   24 The disciple is not above his master, nor the servant above his lord.   25 It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?   26 Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.   27 What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops.   28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.   29 Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.   30 But the very hairs of your head are all numbered.   31 Fear ye not therefore, ye are of more value than many sparrows.   32 Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.   33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.   34 Think not that I am come to send peace on earth: I came not to send peace, but a sword.   35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.   36 And a man’s foes shall be they of his own household.   37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.   38 And he that taketh not his cross, and followeth after me, is not worthy of me.   39 He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.   40 He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.   41 He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward.   42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.

      All these verses relate to the sufferings of Christ’s ministers in their work, which they are here taught to expect, and prepare for; they are directed also how to bear them, and how to go on with their work in the midst of them. This part of the sermon looks further than to their present mission; for we find not that they met with any great hardships or persecutions while Christ was with them, nor were they well able to bear them; but they are here forewarned of the troubles they should meet with, when after Christ’s resurrection, their commission should be enlarged, and the kingdom of heaven, which was not at hand, should be actually set up; they dreamed of nothing then, but outward pomp and power; but Christ tells them, they must expect greater sufferings than they were yet called to; that they should then be made prisoners, when they expected to be made princes. It is good to be told what troubles we may hereafter meet with, that we may provide accordingly, and may not boast, as if we had put off the harness, when we are yet but girding it on.

      We have here intermixed, I. Predictions of trouble: and, II. Prescriptions of counsel and comfort, with reference to it.

      I. We have here predictions of trouble; which the disciples should meet with in their work: Christ foresaw their sufferings as well as his own, and yet will have them go on, as he went on himself; and he foretold them, not only that the troubles might not be a surprise to them, and so a shock to their faith, but that, being the accomplishment of a prediction, they might be a confirmation to their faith.

      He tells them what they should suffer, and from whom.

      1. What they should suffer: hard things to be sure; for, Behold, I send you forth as sheep in the midst of wolves, v. 16. And what may a flock of poor, helpless, unguarded sheep expect, in the midst of a herd of ravenous wolves, but to be worried and torn? Note, Wicked men are like wolves, in whose nature it is to devour and destroy. God’s people, and especially his ministers, are like sheep among them, of a contrary nature and disposition, exposed to them, and commonly an easy prey to them. It looked unkind in Christ to expose them to so much danger, who had left all to follow him; but he knew that the glory reserved for his sheep, when in the great day they shall be set on his right hand, would be a recompence sufficient for sufferings as well as services. They are as sheep among wolves, that is frightful; but Christ sends them forth, that is comfortable; for he that sends them forth will protect them, and bear them out. But that they might know the worst, he tells them particularly what they must expect.

      (1.) They must expect to be hated, v. 22. Ye shall be hated for my name’s sake: that is the root of all the rest, and a bitter root it is. Note, Those whom Christ loves, the world hates; as whom the court blesses the country curses. If the world hated Christ without a cause (John xv. 25), no marvel if it hated those that bore his image and served his interests. We hate what is nauseous, and they are counted as the offscouring of all things, 1 Cor. iv. 13. We hate what is noxious, and they are counted the troublers of the land (1 Kings xviii. 17), and the tormentors of their neighbours, Rev. xi. 10. It is grievous to be hated, and to be the object of so much ill-will, but it is for thy name’s sake; which, as it speaks the true reason of the hatred, whatever is pretended, so it speaks comfort to them who are thus hated; it is for a good cause, and they have a good friend that shares with them in it, and takes it to himself.

      (2.) They must expect to be apprehended and arraigned as malefactors. Their restless malice is resistless malice, and they will not only attempt, but will prevail, to deliver you up to the councils (Mat 10:17; Mat 10:18), to the bench of aldermen or justices, that take care of the public peace. Note, A deal of mischief is often done to good men, under colour of law and justice. In the place of judgment there is wickedness, persecuting wickedness, Eccl. iii. 16. They must look for trouble, not only from inferior magistrates in the councils, but from governors and kings, the supreme magistrates. To be brought before them, under such black representations as were commonly made of Christ’s disciples, was dreadful and dangerous; for the wrath of a king is as the roaring of a lion. We find this often fulfilled in the acts of the apostles.

      (3.) They must expect to be put to death (v. 21); They shall deliver them to death, to death in state, with pomp and solemnity, when it shows itself most as the king of terrors. The malice of the enemies rages so high as to inflict this; it is the blood of the saints that they thirst after: the faith and patience of the saints stand so firm as to expect this; Neither count I my life dear to myself: the wisdom of Christ permits it, knowing how to make the blood of the martyrs the seal of the truth, and the seed of the church. By this noble army’s not loving their lives to the death, Satan has been vanquished, and the kingdom of Christ and its interests greatly advanced, Rev. xi. 11. They were put to death as criminals, so the enemies meant it, but really as sacrifices (Phi 2:17; 2Ti 4:6); as burnt offerings, sacrifices of acknowledgement to the honour of God, and in his truth and cause.

      (4.) They must expect, in the midst of these sufferings, to be branded with the most odious and ignominious names and characters that could be. Persecutors would be ashamed in this world, if they did not first dress up those in bear-skins whom they thus bait, and represent them in such colours as may serve to justify such cruelties. The blackest of all the ill characters they give them is here stated; they call them Beelzebub, the name of the prince of the devils, v. 25. They represent them as ringleaders of the interest of the kingdom of darkness, and since every one thinks he hates the devil, thus they endeavour to make them odious to all mankind. See, and be amazed to see, how this world is imposed upon: [1.] Satan’s sworn enemies are represented as his friends; the apostles, who pulled down the devil’s kingdom, were called devils. Thus men laid to their charge, not only things which they knew not, but things which they abhorred, and were directly contrary to, and the reverse of. [2.] Satan’s sworn servants would be thought to be his enemies, and they never more effectually do his work, than when they pretend to be fighting against him. Many times they who themselves are nearest akin to the devil, are most apt to father others upon him; and those that paint him on others’ clothes have him reigning in their own hearts. It is well there is a day coming, when (as it follows here, v. 26) that which is hid will be brought to light.

      (5.) These sufferings are here represented by a sword and division, Mat 10:34; Mat 10:35. Think not that I am come to send peace, temporal peace and outward prosperity; they thought Christ came to give all his followers wealth and power in the world; “no,” says Christ, “I did not come with a view to give them peace; peace in heaven they may be sure of, but not peace on earth.” Christ came to give us peace with God, peace in our consciences, peace with our brethren, but in the world ye shall have tribulation. Note, They mistake the design of the gospel, who think their profession of it will secure them from, for it will certainly expose them to, trouble in this world. If all the world would receive Christ, there would then follow a universal peace, but while there are and will be so many that reject him (and those not only the children of this world, but the seed of the serpent), the children of God, that are called out of the world, must expect to feel the fruits of their enmity.

      [1.] Look not for peace, but a sword, Christ came to give the sword of the word, with which his disciples fight against the world, and conquering work this sword has made (Rev 6:4; Rev 19:21), and the sword of persecution, with which the world fights against the disciples, being cut to the heart with the sword of the word (Acts vii. 54), and tormented by the testimony of Christ’s witnesses (Rev. xi. 10), and cruel work this sword made. Christ sent that gospel, which gives occasion for the drawing of this sword, and so may be said to send this sword; he orders his church into a suffering state for the trial and praise of his people’s graces, and the filling up of the measure of their enemies’ sins.

      [2.] Look not for peace, but division (v. 35), I am come to set men at variance. This effect of the preaching of the gospel is not the fault of the gospel, but of those who do not receive it. When some believe the things that are spoken, and others believe them not, the faith of those that believe condemns those that believe not, and, therefore, they have an enmity against them that believe. Note, the most violent and implacable feuds have ever been those that have arisen from difference in religion; no enmity like that of the persecutors, no resolution like that of the persecuted. Thus Christ tells his disciples what they should suffer, and these were hard sayings; if they could bear these, they could bear any thing. Note, Christ has dealt fairly and faithfully with us, in telling us the worst we can meet with in his service; and he would have us deal so with ourselves, in sitting down and counting the cost.

      2. They are here told from whom, and by whom, they should suffer these hard things. Surely hell itself must be let loose, and devils, those desperate and despairing spirits, that have no part nor lot in the great salvation, must become incarnate, ere such spiteful enemies could be found to a doctrine, the substance of which was good will toward men, and the reconciling of the world to God; no, would you think it? all this mischief arises to the preachers of the gospel, from those to whom they came to preach salvation. Thus the blood-thirsty hate the upright, but the just seek his soul (Prov. xxix. 10), and therefore heaven is so much opposed on earth, because earth is so much under the power of hell, Eph. ii. 2.

      These hard things Christ’s disciples must suffer,

      (1.) From men (v. 17). “Beware of men; you will have need to stand upon your guard, even against those who are of the same nature with you”–such is the depravity and degeneracy of that nature (homo homini lupus,–man is a wolf to man), crafty and politic as men, but cruel and barbarous as beasts, and wholly divested of the thing called humanity. Note, Persecuting rage and enmity turn men into brutes, into devils. Paul at Ephesus fought with beasts in the shape of men, 1 Cor. xv. 32. It is a sad pass that the world is come to, when the best friends it has, have need to beware of men. It aggravates the troubles of Christ’s suffering servants, that they arise from those who are bone of their bone, made of the same blood. Persecutors are, in this respect, worse than beasts, that they prey upon those of their own kind: Svis inter se convenit ursis–Even savage bears agree among themselves. It is very grievous to have men rise up against us (Ps. cxxiv.), from whom we might expect protection and sympathy; men, and no more: mere men; men, and not saints; natural men (1 Cor. ii. 14); men of this world, Ps. xvii. 14. Saints are more than men, and are redeemed from among men, and therefore are hated by them. The nature of man, if it be not sanctified, is the worst nature in the world next to that of devils. They are men, and therefore subordinate, dependent, dying creatures; they are men, but they are but men (Ps. ix. 20), and who art thou, that thou shouldst be afraid of a man that shall die? Isa. li. 12. Beware of the men, so Dr. Hammond; those you are acquainted with, the men of the Jewish sanhedrim, which disallowed Christ, 1 Pet. ii. 4.

      (2.) From professing men, men that have a form of godliness, and make a show of religion. They will scourge you in their synagogues, their places of meeting for the worship of God, and for the exercise of their church-discipline: so that they looked upon the scourging of Christ’s ministers to be a branch of their religion. Paul was five times scourged in the synagogues, 2 Cor. xi. 24. The Jews, under colour of zeal for Moses, were the most bitter persecutors of Christ and Christianity, and placed those outrages to the score of their religion. Note, Christ’s disciples have suffered much from conscientious persecutors, that scourge them in their synagogues, cast them out and kill them, and think they do God good service (John xvi. 2), and say, Let the Lord be glorified,Isa 66:5; Zec 11:4; Zec 11:5. But the synagogue will be so far from consecrating the persecution, that the persecution, doubtless, profanes and desecrates the synagogue.

      (3.) From great men, and men in authority. The Jews did not only scourge them, which was the utmost their remaining power extended to, but when they could go no further themselves, they delivered them up to the Roman powers, as they did Christ, John xviii. 30. Ye shall be brought before governors and kings (v. 18), who, having more power, are in a capacity of doing the more mischief. Governors and kings receive their power from Christ (Prov. viii. 15), and should be his servants, and his church’s protectors and nursing-fathers, but they often use their power against him, and are rebels to Christ, and oppressors of his church. The kings of the earth set themselves against his kingdom, Psa 2:1; Psa 2:2; Act 4:25; Act 4:26. Note, It has often been the lot of good men to have great men for their enemies.

      (4.) From all men (v. 22). Ye shall be hated of all men, of all wicked men, and these are the generality of men, for the whole world lies in wickedness. So few are there that love, and own, and countenance Christ’s righteous cause, that we may say, the friends of it are hated of all men; they are all gone astray, and, therefore, eat up my people, Ps. xiv. 3. As far as the apostasy from God goes, so far the enmity against the saints goes; sometimes it appears more general than at other times, but there is something of this poison lurking in the hearts of all the children of disobedience. The world hates you, for it wonders after the beast, Rev. xiii. 3. Every man is a liar, and therefore a hater of truth.

      (5.) From those of their own kindred. The brother shall deliver up the brother to death, v. 21. A man shall be, upon this account, at variance with his own father; nay, and those of the weaker and tenderer sex too shall become persecutors and persecuted; the persecuting daughter will be against the believing mother, where natural affection and filial duty, one would think, should prevent or soon extinguish the quarrel; and then, no marvel if the daughter-in-law be against the mother-in-law; where, too often, the coldness of love seeks occasion of contention, v. 35. In general, a man’s foes shall be they of his own household (v. 36). They who should be his friends will be incensed against him for embracing Christianity, and especially for adhering to it when it comes to be persecuted, and will join with his persecutors against him. Note, The strongest bonds of relative love and duty have often been broken through, by an enmity against Christ and his doctrine. Such has been the power of prejudice against the true religion, and zeal for a false one, that all other regards, the most natural and sacred, the most engaging and endearing, have been sacrificed to these Molochs. They who rage against the Lord, and his anointed ones, break even these bonds in sunder, and cast away even these cords from them,Psa 2:2; Psa 2:3. Christ’s spouse suffers hard things from the anger of her own mother’s children, Cant. i. 6. Sufferings from such are more grievous; nothing cuts more than this, It was thou, a man, mine equal (Psa 55:12; Psa 55:13); and the enmity of such is commonly most implacable; a brother offended is harder to be won than a strong city, Prov. xviii. 19. The martyrologies, both ancient and modern, are full of instances of this. Upon the whole matter, it appears, that all that will live godly in Christ Jesus, must suffer persecution; and through many tribulations we must expect to enter into the kingdom of God.

      II. With these predictions of trouble, we have here prescriptions of counsels and comforts for a time of trial. He sends them out exposed to danger indeed, and expecting it, but well armed with instructions and encouragements, sufficient to bear them up, and bear them out, in all these trials. Let us gather up what he says,

      1. By way of counsel and direction in several things.

      (1.) Be ye wise as serpents, v. 16. “You may be so” (so some take it, only as a permission); “you may be as wary as you please, provided you be harmless as doves.” But it is rather to be taken as a precept, recommending to us that wisdom of the prudent, which is to understand his way, as useful at all times, but especially in suffering times. “Therefore, because you are exposed, as sheep among wolves; be ye wise as serpents; not wise as foxes, whose cunning is to deceive others; but as serpents, whose policy is only to defend themselves, and to shift for their own safety.” The disciples of Christ are hated and persecuted as serpents, and their ruin is sought, and, therefore, they need the serpent’s wisdom. Note, It is the will of Christ that his people and ministers, being so much exposed to troubles in this world, as they usually are, should not needlessly expose themselves, but use all fair and lawful means for their own preservation. Christ gave us an example of this wisdom, Mat 21:24; Mat 21:25; Mat 22:17; Mat 22:18; Mat 22:19; Joh 7:6; Joh 7:7; besides the many escapes he made out of the hands of his enemies, till his hour was come. See an instance of Paul’s wisdom, Act 23:6; Act 23:7. In the cause of Christ we must sit loose to life and all its comforts, but must not be prodigal of them. It is the wisdom of the serpent to secure his head, that it may not be broken, to stop his ear to the voice of the charmer (Psa 58:4; Psa 58:5), and to take shelter in the clefts of the rocks; and herein we may be wise as serpents. We must be wise, not to pull trouble upon our own heads; wise to keep silence in an evil time, and not to give offence, if we can help it.

      (2.) Be ye harmless as doves. “Be mild, and meek, and dispassionate; not only do nobody any hurt, but bear nobody any ill will; be without gall, as doves are; this must always go along with the former.” They are sent forth among wolves, therefore must be as wise as serpents, but they are sent forth as sheep, therefore must be harmless as doves. We must be wise, not to wrong ourselves, but rather so than wrong any one else; must use the harmlessness of the dove to bear twenty injuries, rather than the subtlety of the serpent to offer or to return one. Note, It must be the continual care of all Christ’s disciples, to be innocent and inoffensive in word and deed, especially in consideration of the enemies they are in the midst of. We have need of a dove-like spirit, when we are beset with birds of prey, that we may neither provoke them nor be provoked by them: David coveted the wings of a dove, on which to fly away and be at rest, rather than the wings of a hawk. The Spirit descended on Christ as a dove, and all believers partake of the Spirit of Christ, a dove-like spirit, made for love, not for war.

      (3.) Beware of men, v. 17. “Be always upon your guard, and avoid dangerous company; take heed what you say and do, and presume not too far upon any man’s fidelity; be jealous of the most plausible pretensions; trust not in a friend, no, not in the wife of thy bosom,” Micah vii. 5. Note, It becomes those who are gracious to be cautious, for we are taught to cease from man. Such a wretched world do we live in, that we know not whom to trust. Ever since our Master was betrayed with a kiss, by one of his own disciples, we have need to beware of men, of false brethren.

      (4.) Take no thought how or what ye shall speak, v. 19. “When you are brought before magistrates, conduct yourselves decently, but afflict not yourselves with care how you shall come off. A prudent thought there must be, but not an anxious, perplexing, disquieting thought; let this care be cast upon God, as well as that–what you shall eat and what you shall drink. Do not study to make fine speeches, ad captandam benevolentiam–to ingratiate yourselves; affect not quaint expressions, flourishes of wit, and laboured periods, which only serve to gild a bad cause; the gold of a good one needs it not. It argues a diffidence of your cause, to be solicitous in this matter, as if it were not sufficient to speak for itself. You know upon what grounds you go, and then verbaque prvisam rem non invita sequentur–suitable expressions will readily occur.” Never any spoke better before governors and kings than those three champions, who took no thought before, what they should speak: O Nebuchadnezzar, we are not careful to answer thee in this matter, Dan. iii. 16. See Ps. cxix. 46. Note, The disciples of Christ must be more thoughtful how to do well than how to speak well; how to keep their integrity than how to vindicate it. Non magna loquimur, sed vivimus–Our lives, not boasting words, form the best apology.

      (5.) When they persecute you in this city, flee to another, v. 23. “Thus reject them who reject you and your doctrine, and try whether others will not receive you and it. Thus shift for your own safety.” Note, In case of imminent peril, the disciples of Christ may and must secure themselves by flight, when God, in his providence, opens to them a door of escape. He that flies may fight again. It is no inglorious thing for Christ’s soldiers to quit their ground, provided they do not quit their colours: they may go out of the way of danger, though they must not go out of the way of duty. Observe Christ’s care of his disciples, in providing places of retreat and shelter for them; ordering it so, that persecution rages not in all places at the same time; but when one city is made too hot for them, another is reserved for a cooler shade, and a little sanctuary; a favour to be used and not to be slighted; yet always with this proviso, that no sinful, unlawful means be used to make the escape; for then it is not a door of God’s opening. We have many examples to this rule in the history both of Christ and his apostles, in the application of all which to particular cases wisdom and integrity are profitable to direct.

      (6.) Fear them not (v. 26), because they can but kill the body (v. 28). Note, it is the duty and interest of Christ’s disciples, not to fear the greatest of their adversaries. They who truly fear God, need not fear man; and they who are afraid of the least sin, need not be afraid of the greatest trouble. The fear of man brings a snare, a perplexing snare, that disturbs our peace; an entangling snare, by which we are drawn into sin; and, therefore, it must be carefully watched, and striven, and prayed against. Be the times never so difficult, enemies never so outrageous, and events never so threatening, yet need we not fear, yet will we not fear, though the earth be removed, while we have so good a God, so good a cause, and so good a hope through grace.

      Yes, this is soon said; but when it comes to the trial, racks and tortures, dungeons and galleys, axes and gibbets, fire and faggot, are terrible things, enough to make the stoutest heart to tremble, and to start back, especially when it is plain, that they may be avoided by a few declining steps; and therefore, to fortify us against this temptation, we have here,

      [1.] A good reason against this fear, taken from the limited power of the enemies; they kill the body, that is the utmost their rage can extend to; hitherto they can go, if God permit them, but no further; they are not able to kill the soul, nor to do it any hurt, and the soul is the man. By this it appears, that the soul does not (as some dream) fall asleep at death, nor is deprived of thought and perception; for then the killing of the body would be the killing of the soul too. The soul is killed when it is separated from God and his love, which is its life, and is made a vessel of his wrath; now this is out of the reach of their power. Tribulation, distress, and persecution may separate us from all the world, but cannot part between us and God, cannot make us either not to love him, or not to be loved by him, Rom 8:35; Rom 8:37. If, therefore, we were more concerned about our souls, as our jewels, we should be less afraid of men, whose power cannot rob us of them; they can but kill the body, which would quickly die of itself, not the soul, which will enjoy itself and its God in spite of them. They can but crush the cabinet: a heathen set the tyrant at defiance with this, Tunde capsam Anaxarchi, Anaxarchum nom ldis–you may abuse the case of Anaxarchus, you cannot injure Anaxarchus himself. The pearl of price is untouched. Seneca undertakes to make it out, that you cannot hurt a wise and good man, because death itself is no real evil to him. Si maximum illud ultra quod nihil habent irat leges, aut svissimi domini minantur, in quo imperium suum fortuna consumit, quo placidoque animo accipimus, et scimus mortem malum non esse ob hoc, ne injuriam quidem–If with calmness and composure we meet that last extremity, beyond which injured laws and merciless tyrants have nothing to inflict, and in which fortune terminates her dominion, we know that death is not an evil, because it does not occasion the slightest injury. Seneca De Constantid.

      [2.] A good remedy against it, and that is, to fear God. Fear him who is able to destroy both soul and body in hell. Note, First, Hell is the destruction both of soul and body; not of the being of either, but the well–being of both; it is the ruin of the whole man; if the soul be lost, the body is lost too. They sinned together; the body was the soul’s tempter to sin, and its tool in sin, and they must eternally suffer together. Secondly, This destruction comes from the power of God: he is able to destroy; it is a destruction from his glorious power (2 Thess. i. 9); he will in it make his power known; not only his authority to sentence, but his ability to execute the sentence, Rom. ix. 22. Thirdly, God is therefore to be feared, even by the best saints in this world. Knowing the terrors of the Lord, we persuade men to stand in awe of him. If according to his fear so is his wrath, then according to his wrath so should his fear be, especially because none knows the power of his anger, Ps. xc. 11. When Adam, in innocency, was awed by a threatening, let none of Christ’s disciples think that they need not the restraint of a holy fear. Happy is the man that fears always. The God of Abraham, who was then dead, is called the Fear of Isaac, who was yet alive, Gen 31:42; Gen 31:53. Fourthly, The fear of God, and of his power reigning in the soul, will be a sovereign antidote against the fear of man. It is better to fall under the frowns of all the world, than under God’s frowns, and therefore, as it is most right in itself, so it is most safe for us, to obey God rather than men, Acts iv. 19. They who are afraid of a man that shall die, forget the Lord their Maker,Isa 51:12; Isa 51:13; Neh 4:14.

      (7.) What I tell you in darkness, that speak ye in light (v. 27); “whatever hazards you run, go on with your work, publishing and proclaiming the everlasting gospel to all the world; that is your business, mind that. The design of the enemies is not merely to destroy you, but to suppress that, and, therefore, whatever be the consequence, publish that.” What I tell you, that speak ye. Note, That which the apostles have delivered to us is the same that they received from Jesus Christ, Heb. ii. 3. They spake what he told them–that, all that, and nothing but that. Those ambassadors received their instructions in private, in darkness, in the ear, in corners, in parables. Many things Christ spake openly, and nothing in secret varying from what he preached in public, John xviii. 20. But the particular instructions which he gave his disciples after his resurrection, concerning the things pertaining to the kingdom of God, were whispered in the ear (Acts i. 3), for then he never showed himself openly. But they must deliver their embassy publicly, in the light, and upon the house-tops; for the doctrine of the gospel is what all are concerned in (Pro 1:20; Pro 1:21; Pro 8:2; Pro 8:3), therefore he that hath ears to hear, let him hear. The first indication of the reception of the Gentiles into the church, was upon a house-top, Acts x. 9. Note, There is no part of Christ’s gospel that needs, upon any account, to be concealed; the whole counsel of God must be revealed, Acts xx. 27. In never so mixed a multitude let it be plainly and fully delivered.

      2. By way of comfort and encouragement. Here is very much said to that purpose, and all little enough, considering the many hardships they were to grapple with, throughout the course of their ministry, and their present weakness, which was such, as that, without some powerful support, they could scarcely bear even the prospect of such usage; Christ therefore shows them why they should be of good cheer.

      (1.) Here is one word peculiar to their present mission, v. 23. Ye shall not have gone over the cities of Israel, till the Son of man be come. They were to preach that the kingdom of the Son of man, the Messiah, was at hand; they were to pray, Thy kingdom come: now they should not have gone over all the cities of Israel, thus praying and thus preaching, before that kingdom should come, in the exaltation of Christ, and the pouring out of the Spirit. It was a comfort, [1.] That what they said should be made good: they said the Son of man is coming, and behold, he comes. Christ will confirm the word of his messengers, Isa. xlvi. 26. [2.] That it should be made good quickly. Note, It is matter of comfort to Christ’s labourers, that their working time will be short, and soon over; the hireling has his day; the work and warfare will in a little time be accomplished. [3.] That then they should be advanced to a higher station. When the Son of man comes, they shall be endued with greater power from on high; now they were sent forth as agents and envoys, but in a little time their commission should be enlarged, and they should be sent forth as plenipotentiaries into all the world.

      (2.) Here are many words that relate to their work in general, and the troubles they were to meet with in it; and they are good words and comfortable words.

      [1.] That their sufferings were for a testimony against them and the Gentiles, v. 18. When the Jewish consistories transfer you to the Roman governors, that they may have you put to death, your being hurried thus from one judgment-seat to another, will help to make your testimony the more public, and will give you an opportunity of bringing the gospel to the Gentiles, as well as to the Jews; nay, you will testify to them, and against them, by the very troubles you undergo. Note, God’s people, and especially God’s ministers, are his witnesses (Isa. xliii. 10), not only in their doing work, but in their suffering work. Hence they are called martyrs–witnesses for Christ, that his truths are of undoubted certainty and value; and, being witnesses for him, they are witnesses against those who oppose him and his gospel. The sufferings of the martyrs, as they witness to the truth of the gospel they profess, so they are testimonies of the enmity of their persecutors, and both ways they are a testimony against them, and will be produced in evidence in the great day, when the saints shall judge the world; and the reason of the sentence will be, Inasmuch as ye did it unto these, ye did it unto me. Now if their sufferings be a testimony, how cheerfully should they be borne! for the testimony is not finished till those come, Rev. xi. 7. If they be Christ’s witnesses, they shall be sure to have their charges borne.

      [2.] That upon all occasions they should have God’s special presence with them, and the immediate assistance of his Holy Spirit, particularly when they should be called out to bear their testimony before governors and kings; it shall be given you (said Christ) in that same hour what ye shall speak. Christ’s disciples were chosen from among the foolish of the world, unlearned and ignorant men, and, therefore, might justly distrust their own abilities, especially when they were called before great men. When Moses was sent to Pharaoh, he complained, I am not eloquent, Exod. iv. 10. When Jeremiah was set over the kingdoms, he objected, I am but a child,Jer 1:6; Jer 1:10. Now, in answer to this suggestion, First, they are here promised that it should be given them, nor some time before, but in that same hour, what they should speak. They shall speak extempore, and yet shall speak as much to the purpose, as if it had been never so well studied. Note, When God calls us out to speak for him, we may depend upon him to teach us what to say; even then, when we labour under the greatest disadvantages and discouragements. Secondly, They are here assured, that the blessed Spirit should draw up their plea for them. It is not ye that speak, but the Spirit of your Father, which speaketh in you, v. 20. They were not left to themselves upon such an occasion, but God undertook for them; his Spirit of wisdom spoke in them, as sometimes his providence wonderfully spoke for them, and by both together they were manifested in the consciences even of their persecutors. God gave them an ability, not only to speak to the purpose, but what they did say, to say it with holy zeal. The same Spirit that assisted them in the pulpit, assisted them at the bar. They cannot but come off well, who have such an advocate; to whom God says, as he did to Moses (Exod. iv. 12), Go, and I will be with thy mouth, and with thy heart.

      [3.] That he that endures to the end shall be saved, v. 22. Here it is very comfortable to consider, First, that there will be an end of these troubles; they may last long, but will not last always. Christ comforted himself with this, and so may his followers; The things concerning me have an end, Luke xxii. 37. Dabit Deus his quoque finem–These also will God bring to a termination. Note, A believing prospect of the period of our troubles, will be of great use to support us under them. The weary will be at rest, when the wicked cease from troubling, Job iii. 17. God will give an expected end, Jer. xxix. 11. The troubles may seem tedious, like the days of a hireling, but, blessed be God, they are not everlasting. Secondly, That while they continue, they may be endured; as they are not eternal, so they are not intolerable; they may be borne, and borne to the end, because the sufferers shall be borne up under them, in everlasting arms: The strength shall be according to the day, 1 Cor. x. 13. Thirdly, Salvation will be the eternal recompence of all those that endure to the end. The weather stormy, and the way foul, but the pleasure of home will make amends for all. A believing regard to the crown of glory has been in all ages the cordial and support of suffering saints, 2Co 4:16; 2Co 4:17; 2Co 4:18; Heb 10:34. This is not only an encouragement to us to endure, but an engagement to endure to the end. They who endure but awhile, and in time of temptation fall away, have run in vain, and lose all that they have attained; but they who persevere, are sure of the prize, and they only. Be faithful unto death, and then thou shalt have the crown of life.

      [4.] That whatever hard usage the disciples of Christ meet with, it is no more than what their Master met with before (Mat 10:24; Mat 10:25). The disciple is not above his master. We find this given them as a reason, why they should not hesitate to perform the meanest duties, no, not washing one another’s feet. John xiii. 16. Here it is given as a reason, why they should not stumble at the hardest sufferings. They are reminded of this saying, John xv. 20. It is a proverbial expression, The servant is not better than his master, and, therefore, let him not expect to fare better. Note, First, Jesus Christ is our Master, our teaching Master, and we are his disciples, to learn of him; our ruling master, and we are his servants to obey him: He is Master of the house, oikodespotes, has a despotic power in the church, which is his family. Secondly, Jesus Christ our Lord and Master met with very hard usage from the world; they called him Beelzebub, the god of flies, the name of the chief of the devils, with whom they said he was in league. It is hard to say which is here more to be wondered at, the wickedness of men who thus abused Christ, or the patience of Christ, who suffered himself to be thus abused; that he who was the God of glory should be stigmatized as the god of flies; the King of Israel, as the god of Ekron; the Prince of light and life, as the prince of the powers of death and darkness; that Satan’s greatest Enemy and Destroyer should be run down as his confederate, and yet endure such contradiction of sinners. Thirdly, The consideration of the ill treatment which Christ met with in the world, should engage us to expect and prepare for the like, and to bear it patiently. Let us not think it strange, if they who hated him hate his followers, for his sake; nor think it hard if they who are shortly to be made like him in glory, be now made like him in sufferings. Christ began in the bitter cup, let us be willing to pledge him; his bearing the cross made it easy for us.

      [5.] That there is nothing covered that shall not be revealed, v. 26. We understand this, First, Of the revealing of the gospel to all the world. “Do you publish it (v. 27), for it shall be published. The truths which are now, as mysteries, hid from the children of men, shall all be made known, to all nations, in their own language,” Acts ii. 11. The ends of the earth must see this salvation. Note, It is a great encouragement to those who are doing Christ’s work, that it is a work which shall certainly be done. It is a plough which God will speed. Or, Secondly, Of the clearing up of the innocency of Christ’s suffering servants, that are called Beelzebub; their true character is now invidiously disguised with false colours, but however their innocency and excellency are now covered, they shall be revealed; sometimes it is in a great measure done in this world, when the righteousness of the saints is made, by subsequent events, to shine forth as the light: however it will be done at the great day, when their glory shall be manifested to all the world, angels and men, to whom they are now made spectacles, 1 Cor. iv. 9. All their reproach shall be rolled away, and their graces and services, that are now covered, shall be revealed, 1 Cor. iv. 5. Note, It is matter of comfort to the people of God, under all the calumnies and censures of men, that there will be a resurrection of names as well as of bodies, at the last day, when the righteous shall shine forth as the sun. Let Christ’s ministers faithfully reveal his truths, and then leave it to him, in due time, to reveal their integrity.

      [6.] That the providence of God is in a special manner conversant about the saints, in their suffering, v. 29-31. It is good to have recourse to our first principles, and particularly to the doctrine of God’s universal providence, extending itself to all the creatures, and all their actions, even the smallest and most minute. The light of nature teaches us this, and it is comfortable to all men, but especially to all good men, who can in faith call this God their Father, and for whom he has a tender concern. See here,

      First, The general extent of providence to all the creatures, even the least, and least considerable, to the sparrows, v. 29. These little animals are of so small account, that one of them is not valued; there must go two to be worth a farthing (nay, you shall have five for a halfpenny, Luke xii. 6), and yet they are not shut out of the divine care; One of them shall not fall to the ground without your Father: That is, 1. They do not light on the ground for food, to pick up a grain of corn, but your heavenly Father, by his providence, laid it ready for them. In the parallel place, Luke xii. 6, it is thus expressed, Not one of them is forgotten before God, forgotten to be provided for; he feedeth them, ch. vi. 26. Now he that feeds the sparrows, will not starve the saints. 2. They do not fall to the ground by death, either a natural or a violent death, without the notice of God: though they are so small a part of the creation, yet even their death comes within the notice of the divine providence; much more does the death of his disciples. Observe, The birds that soar above, when they die, fall to the ground; death brings the highest to the earth. Some think that Christ here alludes to the two sparrows that were used in cleansing the leper (Lev. xiv. 4-6); the two birds in the margin are called sparrows; of these one was killed, and so fell to the ground, the other was let go. Now it seemed a casual thing which of the two was killed; the persons employed took which they pleased, but God’s providence designed, and determined which. Now this God, who has such an eye to the sparrows, because they are his creatures, much more will have an eye to you, who are his children. If a sparrow die not without your Father, surely a man does not,–a Christian,–a minister,–my friend, my child. A bird falls not into the fowler’s net, nor by the fowler’s shot, and so comes not to be sold in the market, but according to the direction of providence; your enemies, like subtle fowlers, lay snares for you, and privily shoot at you, but they cannot take you, they cannot hit you, unless God give them leave. Therefore be not afraid of death, for your enemies have no power against you, but what is given them from above. God can break their bows and snares (Psa 38:12-15; Psa 64:4; Psa 64:7), and make our souls to escape as a bird (Ps. cxxiv. 7); Fear ye not, therefore, v. 31. Note, There is enough in the doctrine of God’s providence to silence all the fears of God’s people: Ye are of more value than many sparrows. All men are so, for the other creatures were made for man, and put under his feet (Ps. viii. 6-8); much more the disciples of Jesus Christ, who are the excellent ones of the earth, however contemned, as if not worth one sparrow.

      Secondly, The particular cognizance which providence takes of the disciples of Christ, especially in their sufferings (v. 30), But the very hairs of your head are all numbered. This is a proverbial expression, denoting the account which God takes and keeps of all the concernments of his people, even of those that are most minute, and least regarded. This is not to be made a matter of curious enquiry, but of encouragement to live in a continual dependence upon God’s providential care, which extends itself to all occurrences, yet without disparagement to the infinite glory, or disturbance to the infinite rest, of the Eternal Mind. If God numbers their hairs, much more does he number their heads, and take care of their lives, their comforts, their souls. It intimates, that God takes more care of them, than they do of themselves. They who are solicitous to number their money, and goods, and cattle, yet were never careful to number their hairs, which fall and are lost, and they never miss them: but God numbers the hairs of his people, and not a hair of their head shall perish (Luke xxi. 18); not the least hurt shall be done them, but upon a valuable consideration: so precious to God are his saints, and their lives and deaths!

      [7.] That he will shortly, in the day of triumph, own those who now own him, in the day of trial, when those who deny him shall be for ever disowned and rejected by him, Mat 10:32; Mat 10:33. Note, First, It is our duty, and if we do it, it will hereafter be our unspeakable honour and happiness, to confess Christ before men. 1. It is our duty, not only to believe in Christ, but to profess that faith, in suffering for him, when we are called to it, as well as in serving him. We must never be ashamed of our relation to Christ, our attendance on him, and our expectations from him: hereby the sincerity of our faith, is evidenced, his name glorified, and others edified. 2. However this may expose us to reproach and trouble now, we shall be abundantly recompensed for that, in the resurrection of the just, when it will be our unspeakable honour and happiness to hear Christ say (what would we more?) “Him will I confess, though a poor worthless worm of the earth; this is one of mine, one of my friends and favourites, who loved me and was beloved by me; the purchase of my blood, the workmanship of my Spirit; I will confess him before my Father, when it will do him the most service; I will speak a good word for him, when he appears before my Father to receive his doom; I will present him, will represent him to my Father.” Those who honour Christ he will thus honour. They honour him before men; that is a poor thing: he will honour them before his Father; that is a great thing. Secondly, It is a dangerous thing for any to deny and disown Christ before men; for they who so do will be disowned by him in the great day, when they have most need of him: he will not own them for his servants who would not own him for their master: I tell you, I know you not, ch. vii. 23. In the first ages of Christianity, when for a man to confess Christ was to venture all that was dear to him in this world, it was more a trial of sincerity, than it was afterwards, when it had secular advantages attending it.

      [8.] That the foundation of their discipleship was laid in such a temper and disposition, as would make sufferings very light and easy to them; and it was upon the condition of a preparedness for suffering, that Christ took them to be his followers, v. 37-39. He told them at first, that they were not worthy of him, if they were not willing to part with all for him. Men hesitate not at those difficulties which necessarily attend their profession, and which they counted upon, when they undertook that profession; and they will either cheerfully submit to those fatigues and troubles, or disclaim the privileges and advantages of their profession. Now, in the Christian profession, they are reckoned unworthy the dignity and felicity of it, that put not such a value upon their interest in Christ, as to prefer that before any other interests. They cannot expect the gains of a bargain, who will not come up to the terms of it. Now thus the terms are settled; if religion be worth any thing, it is worth every thing: and, therefore, all who believe the truth of it, will soon come up to the price of it; and they who make it their business and bliss, will make every thing else to yield to it. They who like not Christ on these terms, may leave him at their peril. Note, It is very encouraging to think, that whatever we leave, or lose, or suffer for Christ, we do not make a hard bargain for ourselves. Whatever we part with for this pearl of price, we may comfort ourselves with this persuasion, that it is well worth what we give for it. The terms are, that we must prefer Christ.

      First, Before our nearest and dearest relations; father or mother, son or daughter. Between these relations, because there is little room left for envy, there is commonly more room for love, and, therefore, these are instanced, as relations which are most likely to affect us. Children must love their parents, and parents must love their children; but if they love them better than Christ, they are unworthy of him. As we must not be deterred from Christ by the hatred of our relations which he spoke of (Mat 10:21; Mat 10:35; Mat 10:36), so we must not be drawn from him, by their love. Christians must be as Levi, who said to his father, I have not seen him, Deut. xxxiii. 9.

      Secondly, Before our ease and safety. We must take up our cross and follow him, else we are not worthy of him. Here observe, 1. They who would follow Christ, must expect their cross and take it up. 2. In taking up the cross, we must follow Christ’s example, and bear it as he did. 3. It is a great encouragement to us, when we meet with crosses, that in bearing them we follow Christ, who has showed us the way; and that if we follow him faithfully, he will lead us through sufferings like him, to glory with him.

      Thirdly, Before life itself, v. 39. He that findeth his life shall lose it; he that thinks he had found it when he has saved it, and kept it, by denying Christ, shall lose it in an eternal death; but he that loseth his life for Christ’s sake, that will part with it rather than deny Christ, shall find it, to his unspeakable advantage, an eternal life. They are best prepared for the life to come, that sit most loose to this present life.

      [9.] That Christ himself would so heartily espouse their cause, as to show himself a friend to all their friends, and to repay all the kindnesses that should at any time be bestowed upon them, v. 40-42. He that receiveth you, receiveth me.

      First, It is here implied, that though the generality would reject them, yet they should meet with some who would receive and entertain them, would bid the message welcome to their hearts, and the messengers to their houses, for the sake of it. Why was the gospel market made, but that if some will not, others will. In the worst of times there is a remnant according to the election of grace. Christ’s ministers shall not labour in vain.

      Secondly, Jesus Christ takes what is done to his faithful ministers, whether in kindness or in unkindness, as done to himself, and reckons himself treated as they are treated. He that receiveth you, receiveth me. Honour or contempt put upon an ambassador reflects honour or contempt upon the prince that sends him, and ministers are ambassadors for Christ. See how Christ may still be entertained by those who would testify their respects to him; his people and ministers we have always with us; and he is with them always, even to the end of the world. Nay, the honour rises higher, He that receiveth me, receiveth him that sent me. Not only Christ takes it as done to himself, but through Christ God does so too. By entertaining Christ’s ministers, they entertain not angels unawares, but Christ, nay, and God himself, and unawares too, as appears, ch. xxv. 37. When saw we thee an hungered?

      Thirdly, That though the kindness done to Christ’s disciples be never so small, yet if there be occasion for it, and ability to do no more, it shall be accepted, though it be but a cup of cold water given to one of these little ones, v. 42. They are little ones, poor and weak, and often stand in need of refreshment, and glad of the least. The extremity may be such, that a cup of cold water may be a great favour. Note, Kindnesses shown to Christ’s disciples are valued in Christ’s books, not according to the cost of the gift, but according to the love and affection of the giver. On that score the widow’s mite not only passed current, but was stamped high, Luk 21:3; Luk 21:4. Thus they who are truly rich in graces may be rich in good works, though poor in the world.

      Fourthly, That kindness to Christ’s disciples which he will accept, must b done with an eye to Christ, and for his sake. A prophet must be received in the name of a prophet, and a righteous man in the name of a righteous man, and one of those little ones in the name of a disciple; not because they are learned, or witty, nor because they are our relations or neighbours, but because they are righteous, and so bear Christ’s image; because they are prophets and disciples, and so are sent on Christ’s errand. It is a believing regard to Christ that puts an acceptable value upon the kindnesses done to his ministers. Christ does not interest himself in the matter, unless we first interest him in it. Ut tibi debeam aliquid pro eo quod prstas, debes non tantum mihi prstare, sed tanquam mihi–If you wish me to feel an obligation to you for any service you render, you must not only perform the service, but you must convince me that you do it for my sake. Seneca.

Fuente: Matthew Henry’s Whole Bible Commentary

As sheep in the midst of wolves ( ). The presence of wolves on every hand was a fact then and now. Some of these very sheep (10:6) at the end will turn out to be wolves and cry for Christ’s crucifixion. The situation called for consummate wisdom and courage. The serpent was the emblem of wisdom or shrewdness, intellectual keenness (Gen 3:1; Ps 58:5), the dove of simplicity (Ho 7:11). It was a proverb, this combination, but one difficult of realization. Either without the other is bad (rascality or gullibility). The first clause with for is in Lu 10:3 and apparently is in a Fragment of a Lost Gospel edited by Grenfell and Hunt. The combination of wariness and innocence is necessary for the protection of the sheep and the discomfiture of the wolves. For “harmless” () Moffatt and Goodspeed have “guileless,” Weymouth “innocent.” The word means “unmixed” ( privative and ), “unadulterated,” “simple,” “unalloyed.”

Fuente: Robertson’s Word Pictures in the New Testament

I send you forth [ ] . Cognate to the word ajpostolov (apostle). The I is emphatic : “It is I that send you forth.”

Wise [] . So A. V. and Rev. Denoting prudence with regard to their own safety. Wyc., wary.

Harmless [] . Lit., unmixed, unadulterated. Used of wine without water, and of metal without alloy. Hence guileless. So Luther, without falsity. Compare Rom 16:19; Phi 2:15. They were to imitate the serpent ‘s wariness, but not his wiliness. “The presence of the wolves demands they ye be wary; the fact that ye are my apostles (compare” I send you “) demands that ye be guileless ” (Dr. Morison on Matthew).

Fuente: Vincent’s Word Studies in the New Testament

1) “Behold, I send you forth,” (idou ego apostello humas) “Behold, I send you all,” commission or mandate you all, as apostles in going forth to bear my message to the lost sheep of the house of Israel, Mat 10:5-6; Luk 10:3.

2) “As sheep in the midst of wolves,” (hos probata en meso lukon) “As sheep in the midst or in the middle of a pack of wolves,” as innocent, harmless, and defenseless, without outward armor of warfare. As wolves are ferocious, savage, and prey on sheep, so will wicked men and false prophets prey on you all, Act 20:28-32; Mat 7:15; Joh 10:12.

3) “Be ye therefore wise as serpents,” (ginesthe oun phronimoi hos hoi opheis) “You all be therefore as prudent as serpents,” which seek their livelihood in an astute, smooth-gliding manner. A snake charms or glides smoothly to its food, never approaches in an uncoordinated manner, or jumping at it, see? Gen 3:1; Luk 21:15; Rom 16:19; Eph 5:15.

4) “And harmless as doves.” (kai akeraioi hos hai peristerai) “And as harmless as the doves,” that do not inter-mingle with other birds indiscriminately. Though you are among wolves, 1Co 14:20; Php_2:15.

See also the ferocious, voracious, carnivorous, nature of your wolf-like adversaries, Eze 22:27; Zep 3:3; Jer 5:6; Hab 1:8; Isa 11:6; Isa 65:25.

Fuente: Garner-Howes Baptist Commentary

The injunctions which Matthew has hitherto related had no farther reference than to that former expedition or commission, which was to be terminated in a few days. But now Christ proceeds farther, and prepares them for a future period, by informing them, that they were not merely chosen for that brief exercise of preaching, but that an office of greater difficulty and of far higher importance awaited them. Though they were not immediately brought into those contests of which Christ speaks, yet it was advantageous for them to have previous warning, that any uneasiness which they might then suffer might be known to be a sort of preparative for a fiercer warfare to which they had been destined. It was no doubt true in reference to the first mission, that the apostles were like sheep in the midst of wolves: but as the Lord spared their weakness, and restrained the cruelty of the wolves from doing them any injury, these words properly relate to a subsequent period, when the Lord treated them more harshly. Before his resurrection, while the bridegroom was present, they were treated, so to speak, like guests at a marriage: but after the departure of the bridegroom, that softness and gentleness ceased, and they were reduced to such hardships as made them aware, that there were good reasons why they had been early furnished with those arms.

Perhaps, too, Matthew may have collected into one passage discourses which were delivered at different times: for Luke, as we shall afterwards see, (Luk 10:17) relates that the same things were said to the seventy disciples, who were placed in the room of the apostles. One thing is beyond dispute: These words did not merely foretell the consequences of that journey which they were now commencing, but gave them warning as to the whole course of their apostleship.

Mat 10:16

. Behold, I send you out The exhortation which immediately follows plainly shows the design of this admonition; and therefore the order of the passage must be explained in this manner: “You have need of wisdom and of harmlessness, because you will be like sheep in the midst of wolves ” The reason is drawn from the necessity of the case: for if they did not wisely exercise caution, they might be immediately devoured by the wolves; and, on the other hand, if they trembled at the rage of the wolves, or were incautious, they would presently waver, and would at length fail to perform their duty.

We shall first inquire what is meant by their being sent out as sheep in the midst of wolves Though men are cruel and bloody, the Lord might soften their ferocious temper; for he tames and subdues, whenever he pleases, the beasts of prey. When God does not subdue a considerable portion of mankind to the obedience of the gospels but leaves them in their own savage nature, he does it on purpose to try his ministers. Though all whom God does not regenerate with the spirit of gentleness are by nature wolves yet this designation is applied by Christ chiefly to the enraged enemies of the gospel, who are so far from being softened by hearing the voice of the pastor that they are inflamed to greater cruelty. The Lord sends the ministers of his word on the condition of dwelling in the midst of wolves; that is, of having many determined enemies and of being beset on every hand by many dangers, which render it no easy matter to discharge their duty in the midst of hindrances. To make the trial more severe, he does not supply them with defensive armor, but exposes them naked and defenseless to the teeth of the wolves

By calling them sheeps he does not refer to the sweetness and mildness of their manners, or to the gentleness of their mind, but only means that they will have no greater strength or fitness for repelling the violence of enemies than sheep have against the rage of wolves Christ requires no doubt, from his disciples that they shall resemble sheep in their dispositions, by their patience in contending against the malice of wicked men, and by the meekness with which they endure injuries, but the simple meaning of this passage is, that many powerful and cruel enemies are arrayed against the apostles, while they, on their part, are furnished with no means of defense, (582) If it be objected, that in this way there is no contrast between sheep and wolves, the reply is easy. Though the Lords by calling the enemies of the gospel wolves, expressed their power rather than their desire to do injury, yet as no man is known to be a wolf but by his rage against the gospel, Christ has joined these two things together, the fierce cruelty which impels them to shed blood, and the power with which they are armed.

Be therefore wise The general meaning is, that their wisdom in exercising caution must be so regulated, as to prevent them from being more timid than is necessary, or from becoming more sluggish in duty. We see that those who wish to pass for cautious and circumspect persons are, for the most part, timorous and lazy. It is no doubt proper for the disciples of Christ, surrounded as they are by dangers on every hand, to maintain the strictest caution; but as they are in extreme danger of being kept back by slothfulness, he bids them move forward honestly wherever their calling leads them.

This is pointed out by a twofold comparison, wise as serpents, and harmless as doves. Serpents, being aware that they are hated, carefully avoid and shrink from every thing that is hostile to them. In this manner he enjoins believers to take care of their life, so as not to rush heedlessly into danger, or lay themselves open to any kind of injury. Doves, on the other hand, though naturally timid, and liable to innumerable attacks, fly in their simplicity, imagine themselves safe till they are struck, and in most cases place themselves within the reach of the fowler’s snares. To such simplicity Christ exhorts his disciples, that no excess of terror may hinder them from pursuing their course. There are some who carry their ingenious reasonings still farther as to the nature of the serpent and of the dove, but this is the utmost extent of the resemblance. We see that Christ condemns that carnal wisdom, or rather that trickery, in which the greater part of men are too fond of indulging, while they look around them on every hand to discover how far it will be safe for them to proceed; and thus, from an unwillingness to encounter danger, they renounce the call of Christ. (583)

(582) “ Combien que de leur cost, ils n’ayent aucune force ou munition externe;” — “while they, on their side, have no strength or outward protection.”

(583) “ Ils renoncent Christ et sa vocation;” — “they renounce Christ and his calling.”

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES

Mat. 10:17. Synagogues.The ecclesiastical and civil elements were so thoroughly inter-blended among the Jews, that in every synagogue, says Lightfoot, there was a civil triumvirate, or judicatory of three. These magistrates sat in judgment on all cases that required to be treated judicially (Morison).

Mat. 10:23. Till the Son of man be come.The immediate reference is, probably, to the destruction of Jerusalem.

MAIN HOMILETICS OF THE PARAGRAPH.Mat. 10:16-23

Special cautions.This word behold seems to invite us to take a new view of affairs. What is the Saviour really doing in sending forth His Apostles (Mat. 10:5-15)? The Saviour answers for Himself (the I is emphatic). I am sending you forth as sheep among wolves. Therefore it is that He would have them both wary and guileless. Never forget that you are exposed to evil. Never be tempted to evil methods of guarding against it. From this principal stem three branches grow out:

I. Do not trust in mankind.On the contrary beware (Mat. 10:17) even of those (He is speaking to Jews) of your own country and race, who meet in synagogues and higher councils for the administration of justice. You must expect little justice from them. Rather as far as their powers go (to scourging e.g.) they will be exerted against you; and, not satisfied with this, they will invoke against you the more extreme powers of Gentile rulers and kings (Mat. 10:18). All this, also, will come upon you because of your connection with Me (for My sake); and must be borne with by you, you must remember further, on that very account. For your doing so will enable you to bear testimony, that is to say, to do the work you are called to in a most effectual way, viz. in higher quarters, amongst wider numbers, and with greater force than could otherwise be the case. See Act. 4:10; 2Ti. 4:17; Php. 1:12-13, etc.

II. Do not trust in yourselves.To this they might be tempted by the very point named last. If this testimony of theirs was so important a thing both to others and themselves, how equally important that they should seek to make it the best in their power. The inference was natural, but not a correct one. Rather, the Saviour says, it is in that exact direction that I would next have you beware. Beware of thinking that the success of your testimony depends on yourselves. Beware even of supposing that, in giving it, you will be left to yourselves; or that it will be necessary for you to take long and anxious thought beforehand as to how or what ye shall say. On the contrary the knowledge of this at the time itself shall be yours as a gift (Mat. 10:19). For the truth is, that, in cases like these, where it is Gods own providence that has virtually made you ambassadors of Him for the time, the word that ye speak is the word in reality of a far higher than you (Mat. 10:20). Be only anxious, therefore, not to be anxious about what ye shall say (cf. Act. 4:13; Act. 6:10; Acts 7 passim).

III. Do not be weary of trusting in Me.In the circumstances named they might sometimes be tempted to this. Sometimes, e.g., they might find those nearest to them to be the most bitter against them; the brother who is born for adversity (Pro. 17:17), being the very one to bring adversity on his brother in its most terrible shape (Mat. 10:21). Or the author of life being the one to promote its taking away; or the life bestowed be that which sets itself to take the life of its author away (ibid.). With these, naturally, all sorts of men (Mat. 10:22) might be leagued together against them; all, in fact, being as one in their common opposition to Christ. How great the temptation, therefore, in such circumstances, to one of two things. The temptation to give up ones profession, and so escape that deluge of hate; or the temptation to give up hope, and battle against the evil no more. Against the first of these temptations the end of Mat. 10:22 seems to speak. He that gives up his profession will not be saved; only those who endure to the end. Against the other the assurance of Mat. 10:23 seems to be directed. Never give up hope, for, in any circumstances, there will always be some means of escapesome city of refuge somewhere in Israel, when all others are closed (2Pe. 2:9; Rev. 3:10). This will be true even until the Son of man be come. After that, places of refuge will be wanted no more.

Thus it was that our Saviour taught His disciples to look forward to their work. His words are not bright words in the usual sense of that term. Yet how truly wise, and therefore how truly kind they were may be seen by considering:

1. The effect they had on the disciples.First, negatively. They turned no one back. Another cause turned the traitor back. Next, positively. They sent all the rest forward, ready to encounter, equipped to battle with, able to conquer, all He had said. What is the church now, in fact, with all its drawbacks, but a living proof of this truth? It is the result, under God, of their labours, and sorrows, and courage, and perseverance, and faith. Such a result like that we read of in 1Sa. 17:39-40, proves the wisdom of the original choice.

2. The effect they ought to have on ourselves.Where can we seek for a surer foundation than in such an initiatory experience as this? Weapons and instruments and buildings of importance to many are often tested at first by being exposed to a greater strain than can ever afterwards come to them in practice. Was it not something thus at first with these Apostles of Christ (1Co. 4:9).

HOMILIES ON THE VERSES

Mat. 10:16, True wisdom.The properties of this good wisdom are these:

1. To perceive and understand evils and dangers.
2. To do evil unto none, but to pardon and forgive those who offend and injure us.

3. To suspect evils from evil men, especially those who hate us; for Christ Himself would not commit Himself unto the Jews (Joh. 2:24).

4. To keep our own counsel; for it is lawful to conceal some truths. A man is not bound by his own babbling to betray himself; it being the part of a fool to utter all his mind (Pro. 29:11).

5. To avoid peril, and not to run into the lions mouth.
6. To endure patiently and contentedly the evils which lie upon us.
7. So to live that we give no offence, either to the Jew, the Gentile, or the church of God.
8. To profess Christ and religion in sincerity, not show; in truth, not in hypocrisy.Richard Ward.

True simplicity.What is this good simplicity that we must labour for? Wherein doth it consist?

1. In a single heart (Act. 2:46).

2. In a tender conscience, and a fear to sin or offend God.
3. In a single tongue.
4. In a boldness unto that which is good.Ibid.

Serpents and doves.The Apostles of Christ, when persecuted, were not to attempt to meet force by force of the same description. They could no more fight their enemies than sheep can fight a pack of wolves. Yet the result of the conflict was to be in favour of the little flock. The meek endurance of the Apostles and other messengers of Christ was to win a signal victory. By a double reference to the serpents and the doves of Palestine, the Lord indicated to His Apostles the spirit in which they ought to meet hardship and violence, viz., by a blending of qualities, a balancing and harmonising of apparent opposites, which no one attains to without pains and prayer. The servants of Christ should be, on the one hand, wary, but not crafty; on the other, simple, but not simpletons.

I. Wary as the serpents.The illustration must be confined to the one point which is indicated. He who, on another occasion, stigmatised the hypocritical scribes and Pharisees as serpents and the offspring of vipers was not likely to bid His Apostles be as serpents. He spoke of serpent-like prudence evidently with an exclusive reference to the shrewd instinct by which those creatures perceive impending danger and avoid it. His Apostles ought not to offer themselves to injury or martyrdom, or involve themselves needlessly in trouble or danger. They were bound to use discretion, and even astuteness, in avoiding mischief and guarding life and liberty. Beware of men is the counsel which immediately follows. It may be supposed that men hardly need exhortation to take care of themselves; but in point of fact men do need such admonition when they are carried away by a strong enthusiasm. It is a familiar incident in war that young soldiers, ardent and burning for distinction, foolishly and unnecessarily expose themselves, and are with difficulty restrained. Something like this appeared in the church of Christ after a generation or two had passed. There arose a fanatical thirst for martyrdom, stimulated by the excessive honour which had come to be paid to the names and relics of the slain confessors of Christ. But this was a departure from the example and teaching of the Saviour Himself and of His Apostles. The general principle is that a servant of Christ should not court reproach, invite trouble, or involve himself in suffering or in danger, if he may honourably and conscientiously avoid it. And by inference we get a similar direction for active service. Zeal is good, but, if not associated with tact and discretion, it may do harm by provoking irritation against the truth and exposing holy things to contempt.

II. And guileless as the doves.No doubt the word harmless has an appropriate meaning, for the Apostles were to suffer wrong, not to inflict it. But such is the idea conveyed in the figure of unresisting sheep surrounded by wolves. The characteristic of the dove intended by Christ was evidently meant to balance the knowingness of the serpent. And this is the unwiliness of that birdthe figure of a pure and ingenuous nature. So the Apostles of Christ, while behaving themselves prudently, were to ignore wiles and stratagems, and pursue their ministry with a holy frankness and simplicity. The Lord Jesus is the consummate example to illustrate His own teaching. He was always on His guard, and penetrated all the manuvres and plots of those who watched and hated Him. He fell into none of their snares; never lost self-possession; never spoke at random; uttered all His words and conducted all His intercourse with infinite discretion. But He formed no counterplots and devised no stratagems. No craft was in His bosom; no guile was in His mouth. Everywhere He showed that the Spirit which rested upon Him had descended in the form of a dove.D. Fraser, D.D.

Wisdom with simplicity.I. Let me speak of knowledge and sincerity; light as well as love in social and domestic life.Christian charity shows itself not in being blind to faults in others, but in graciously bearing with them and with the gentle tact of the loving heart dealing with them. It is the clear-sighted, yet large-hearted, considerate person who is the most reliable friend. It is not the parent who is so stupid as not to see his children as others see them, who gives the highest proofs of parental affection. It is a much stronger evidence of love to bear in the right spirit with faults which fuller acquaintance reveals after marriage than what it was not to be aware of their existence before marriage. It is when the head does its duty that the heart has its opportunity of showing its goodness.

II. Intelligence and rectitudethe wisdom of the serpent and the harmlessness of the doveor light and love in business.If a man has received intellectual energy to succeed in business, is he to put his light under a bushel? No; it is his duty to show his wisdom, sagacity, enterprise, by trying to succeed in business. He should be shrewd in his dealings, that is, of nice discernment as the result of careful scrutiny; he should be prudent in his investments, that is, provident, far-seeing, taking as accurate a gauge as possible of the probable course of things in the commercial world, avoiding what is risky, not hasting to be rich, and yet seeking a reasonable and fair return. He should have his wits about him in buying, and his suavity should not fail in selling; in short, he should have common sense, which is a sound judgment in common things all round, and should as far as possible manifest the power that leads to success, such as Abraham, Joseph, and Daniel, and other saints of God have attained in all ages. But then there is the other sidethe harmlessness of the dove, integrity, honour, rectitude, unmixedness. There is moral principle to control the desire and the power to succeed.

III. Knowledge and sincerity, light and love in religion.The two distinct types in the religious world are zeal without knowledge, and knowledge without zeal. The faith that is without intelligence and the intelligence that has lost the robustness and vitality of its faithwe should decline to be driven either to the one extreme or the other.Jas. Stark.

Mat. 10:23. A precept and a reason for it.The precept is unusual and the reason ambiguous.

I. The precept is a precept of prudence.It says, there is a great work before youa work which requires workmen. The labourers are few at the best, and they must not be made fewer by wanton self-sacrifices. Think of the work, think of the object, think of souls, think of the Saviour; think of these more than of yourselves. Martyrdom itself may be a sublime selfishness, enthusiasm may exaggerate even sacrifice; or, at least, the sacrifice of the life may be nobler, more heroic, more divine than the sacrifice of the death. Each as God wills; but you must interpret the will of God by the exigencies of the work. Flight may be courage, if it be flight for Christ and with Christ.

II. The work of Christ in the world will never be finished till He comes.Not only will the workmen, one by one, be removed by deaththe work itself will be cut short, unfinished, by the advent of Christ. Ye shall not have finished the cities of Israel, till the Son of man be come. Our Lord thus ministers to our necessities by warning us against several mistakes which are apt to spoil and ruin true work. One of these is the demand beforehand for a roundness and completeness of defined duty, which is not often to be found, and which must certainly not be waited for. The life and work, and the Christ-work of which this text tells, are never finished till the Son of man comes.

1. One reason for this lies in the mere sequence of human generations. Births and deaths are incessant. One generation goeth, and another generation cometh, but they are both on the stage at once during a large part of the lifetime of earth, and the board is never cleared for a new beginning.

2. Another and a deeper reason lies in the nature of the work. The most real work of all is the intangible, impalpable thing which we call influence. Influence is the thing which Christ looks for, and it is an indefinite, and so an interminable thing.

3. We can see one other reason for this arrangementthe incompleteness of all work that is worth the name; and it is the security thus given for the salubriousness of labour.C. J. Vaughan, D.D.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Section 23

JESUS COMMISSIONS TWELVE APOSTLES TO EVANGELIZE GALILEE
III. JESUS CHALLENGES AND HONESTLY WARNS THE TWELVE OF THE DANGERS AND DIFFICULTIES THAT LIE AHEAD
TEXT: 10:1631
A. PERSECUTION BY THE STATE CHURCH (10:16, 17)

16.

Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.

17.

But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you;

B. PERSECUTION BY THE STATE GOVERNMENT (10:18)

18.

Yea and before governors and kings shall ye be brought for my sake, for a testimony to them and to the Gentiles.

C. PROMISE OF POWER IN THE PRESENCE OF PERIL (10:19, 20)

19.

But when they deliver you up, be not anxious how or what ye shall speak: for it shall be given you in that hour what ye shall speak.

20.

For it is not ye that speak, but the Spirit of your Father that speaketh in you.

D. PERSECUTION BY THEIR OWN FAMILIES (10:21, 22)

21.

And brother shall deliver up brother to death, and the father his child: and children shall rise up against parents, and cause them to be put to death.

22.

And ye shall be hated of all men for my names sake: but he that endureth to the end, the same shall be saved.

E. PRUDENCE IN PERSECUTION (10:23)

23.

But when they persecute you in this city, flee into the next: for verily I say unto you, Ye shall not have gone through the cities of Israel, till the Son of man be come.

F. THE SUFFERING OF THE SAVIOR AND HIS SERVANTS (10:24, 25)

24.

A disciple is not above his teacher, nor a servant above his Lord.

25.

It is enough for the disciple that he be as his teacher, and the servant as his Lord.

G. FREEDOM FROM FEAR (10:2631)
1. BECAUSE OF THE ULTIMATE TRIUMPH OF TRUTH

26.

Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid that shall not be known.

27.

What I tell you in the darkness, speak ye in the light; and what ye hear in the ear, proclaim upon the house-tops.

2. BECAUSE OF THE RIGHT REVERENCE

28.

And be not afraid of them that kill the body, but are not able to kill the soul: but rather fear him who is able to destroy both soul and body in hell.

3. BECAUSE OF THE CARE OF THE CREATOR

29.

Are not two sparrows sold for a penny? and not one of them shall fall on the ground without your Father:

30.

but the very hairs of your head are all numbered.

31.

Fear not therefore: ye are of more value than many sparrows.

THOUGHT QUESTIONS

a.

Show the harmony between the passages which command us to fear God and those which say there is no fear in love and others which say that the fearful will be condemned.

b.

Why do you think Jesus is being so painfully honest with His disciples as He describes the pain and difficulty they will face?

c.

In what way are the disciples like sheep in the midst of wolves?

d.

What is so wise about serpents?

e.

How are Christians supposed to be harmless?

f.

Do you think that the mentality of fear that Jesus is in stilling in His Apostles is healthy? He warns His Apostles about the untrustworthiness of people (Mat. 10:17). But is this good?

g.

What is the proper balance between this wariness of people and that invincible optimism that Jesus obviously and personally practiced?

h.

Would you say that the person who walks the tightrope between distrust of people and seeking to encourage the best in people is the most mature person? Do you see anything in Jesus words that verifies or denies or otherwise modifies your conclusion?

i.

What was so important about the Apostles standing before governors and kings, as Jesus says, for a testimony to them and the Gentiles? What kind of testimony do you think Jesus has in mind?

j.

How could these disciples avoid the nagging anxiety that could easily plague and drown their ministry in worry?

k.

How long do you think Jesus expected His disciples to endure these difficulties? What motivations does He provide them which would actually enable them to do this?

l.

What is the difference between cowardice, i.e. that moral unwillingness to take a stand for Jesus when the going is impossible and there is more temptation to be silent, on the one hand, and prudence, i.e. the wisdom to flee to the next city?

m.

What motivations does Jesus give His disciples to keep them from watering down His message for fear of what men would say?

n.

What is so important about the promise of leadership by the Holy Spirit? What difference would this make when the disciples were haled before courts to give witness about Jesus?

o.

What hint does Jesus give in this text that, although He had confined their sphere of their mission to Israel, yet the disciples testimony would not long be limited to Jews only?

p.

Do you think the promise of inspiration that Jesus gave in this commission applies to the Apostles only, to all preachers and witnesses for Christ, or only to those facing imprisonment and martyrdom? On what basis do you decide this?

PARAPHRASE AND HARMONY

Here I am sending you out like so many sheep surrounded by a mad wolf pack! So be sharpkeen, on your toes, yet not cunning, dishonest or shrewd. Be on your guard against people, for they will hand you over to be tried before Sanhedrins, and to be whipped in their synagogues. You will also be dragged into the presence of Roman governors and Herodian princes because of your allegiance to me. But this will but give you opportunity to testify before them and the Gentile world. Take that opportunity!
When they arrest you, DO NOT WORRY how you are to talk or what to say at your trial, because the right words will come to you at the right time. This is because it will not be you speaking, but rather your Fathers Holy Spirit will be speaking through you.
Brother will betray brother to have him executed. Even fathers will betray their own children. Children will turn on their own parents and send them to their death. You will be universally hated because of your allegiance to me. But the man that hangs on till it is all over will be saved.
When they start persecuting you in one town, take refuge in the next one on down the road! I can tell you this: you will see a clear demonstration of my vindicated authority before you have completely covered all the towns here in Palestine. This demonstration of my majesty may be described as my coming in glory,
Remember: a student does not rank above his teacher any more than a servant is above his master. The student should be content to share his teachers lot or a servant his masters. If they have called me, the Master of the house, names like Beelzebul, Prince of Evil or Satan and the like, what kind of names do you think they are going to call you?
So DO NOT BE AFRAID of them who threaten you, because, like every other previously hidden secret, the Gospel too is sure to be revealed, so deliver your massage without any reserve. Even any secret compromises you make to save your life will be found out too! So, all that I have taught you in private sessions and in evening seminars under the stars, broadcast in broad daylight! Proclaim my message on a public, nationwide scale.
DO NOT GET EXCITED about those who can only kill your body but cannot touch your soul! No, have an infinitely greater reverence for God, because He is the one who has the right and ability to punish both you and your body in hell!
What is the going price on sparrows? Two for a penny? Yet, not a single sparrow hits the ground without your Fathers knowing about it! To put it another way: God knows the most detailed facts about you, like how many hairs you have on your head. So DO NOT BE AFRAID. You are of infinitely greater value to God than any number of sparrows.

SUMMARY

Jesus lays before His Apostles the dangers that they will face serving in His ministry. They are not to fear anybody or anything, but get Jesus message proclaimed at all costs. Persecution by the State, the State Church or by their own families is not to deter them. Nothing is to stop them: they are to keep going, fearlessly proclaiming Jesus Word on a nationwide scale. They have no reason to fear men, since they serve the living God whose personal care and love for them is far greater reward than all earthly blessings. They are to regard all persecution, not as a failure of their ministry, but an extension of it into areas otherwise untouched and unreachable.

NOTES

In harmony with the presupposition suggested in the introduction to this chapter, regarding the various time elements supposedly intended by the three-fold division into which Matthew orders his material, the following section will be interpreted in reference to that period of the Apostles mission which began roughly at Pentecost and terminated with the end of the Jewish nation as such. Hence, in this section we will find more direct applications to the life of the early Church than were to be discovered in the partition of the text just concluded. At this point a concurrent study of the Acts would be most helpful in providing illustration after illustration of the very thing Jesus is here predicting.

A. A GENERAL WARNING (10:16)

Mat. 10:16 Behold, I send you forth as sheep in the midst of wolves. Who, knowing the risks and dangers to which he is sending his men, could demand of them such unfailing loyalty and rigid discipline? Many great commanders have so ordered their troops under similar conditions, commanding them to stand and face materially superior forces, though they themselves have improper or inadequate weapons. But Jesus is sending His finest disciples into the face of moral evil and spiritual, wicked powers. These humble followers are armed only with truth embodied in frail, human clay. This is why the Master places their Apostleship on the basis of a, personal mandate from Jesus Himself. I Myself send you forth. (emphatic eg) A man can be made to do almost anything when he knows for whom he suffers. So, throughout this passage Jesus continues to reiterate this personal relationship with the King Himself for whom they serve and suffer. (Stop and read Mat. 10:16; Mat. 10:22; Mat. 10:24-25; Mat. 10:27; Mat. 10:32-40; Mat. 10:42, in order to appreciate this.) If we miss this emphasis put here by the Lord Himself we shall fail to sense the strong personal element not only in the obedience of the Apostles to Jesus orders. We may also be incapable of seeing, in our own service to Him, that His slightest wish is our strongest command. With this understanding, we will see that the smallest item of our livesfrom the reason why we brush our teeth and how we go about it, to the way we treat our fellows in driving down a crowded street during the afternoon rush houris just an expression of this kind of personal service to Jesus.

I send you forth as sheep in the midst of wolves. One point to notice about this simile is that Jesus is not sending the Apostles, as it were, sheep into a howling wolfpack, for sheep in the midst of wolves is already one complete concept. Jesus used in (en), not into (eis). This whole picture, as well as the text in which it is found, is a vivid sketch of the very opposition which already had begun to surround Jesus own ministry and had been aroused by it. He is saying, You are already sheep surrounded by wolves, but I am sending you out anyway! (Cf. Mat. 10:24-25) Jesus Himself had already stood, or would soon stand, in each place He now pictures to His men. He, the Lamb of God, know what it meant to be surrounded and ultimately torn to pieces by these wolves! He also knew that, if He Himself should be butchered by the wolves, His Apostles, the tender lambs that they were (Cf. Luk. 10:3), could not but expect similar or worse treatment. Sheep: what a figure of relative helplessness, in no respect vicious like the attackers. But, in the nature of the case, because of the Gospel they must preach and because of the humble, godly character that must be theirs, these men MUST be lambs. They could not, indeed they must not, escape the viciousness of the wolves by trying to be anything but lambs.

The wolves Jesus faced were not, for the most part, the slum-dwellers, the rackets men, the street walkers or other segments of the common rabble, but the polished men of the cloth, the pious leaders of organized religion, the theologians. In fact, it was not the common people that engineered His crucifixion, but these latter. (See Joh. 19:11) Jesus, the Good Shepherd who knew the wolves and refused to run from them (Joh. 10:12), is willing to risk the very existence of His little flock by a frontal attack: sheep versus wolves! Though the term wolves is often used with particular force to describe false teachers who try to draw away followers from Jesus (Mat. 7:15; Act. 20:29), this term might be stretched to include those specific illustrations Jesus provides in the verses that immediately follow: religious rulers (Mat. 10:17); pagans (Mat. 10:18); unbelieving families (Mat. 10:21); all people generally (Mat. 10:22). This is not surprising, since the attitudes of all but the first mentioned, are but the reflection of the unrelenting bigotry and bitter opposition instigated by the religious leaders. Many were the times during the ministries of the Apostles Peter and Paul, as we learn of those labors in Acts, when, as they were making surprisingly rapid progress in their Gospel proclamation in a town, jealous Jews stirred up hostility to the Lords messengers among the otherwise friendly or neutral populace.

This picture of sheep in the midst of wolves reminds us of that continual condition in which the Church has always found herself. Luke, when he set down the sermon preached at the time of the commissioning of the Twelve (Luk. 6:12-17; Luk. 6:20-49), reports this most timely warning: beware of those moments of dead calm, when you face no opposition: Woe to you, when all men speak well of you, for so their fathers did to the false prophets. (Luk. 6:26) Jesus knows that the hatred and enmity of fossilized orthodoxy, as Barclay puts it so beautifully (Matthew, I, 386), will be so intense and so protracted that, if at any time the sheep are anything but sheep, or the wolves look more sheepish, His people will have already begun to compromise their fundamental nature. Of course, it is important to remember here that Jesus does not say that the wolves will always be the religious establishment, since He actually gives several different illustrations of wolveseat work in this larger context. In other societies this nexus is not necessarily so obvious or even so real. However, the wolves, i.e. those embittered, violent enemies of the flock, may be found in varying groups with varying intensity, and it takes real insight sometimes to distinguish real wolves from just plain sheep that hold a view antagonistic to our own! It is much too easy to identify the wolves in what is merely different from ourselves, or in what is only a secondary manifestation of the real evil with which we ought to concern ourselves. This demand for wisdom is the purpose and point of the concomitant advice which necessarily comes next. .

Be ye therefore wise as serpents and harmless as doves. This is Jesus counsel in view of the treacherousness of the natural enemies of the disciples. Wise as serpents. Skill in sensing and avoiding danger seems to be the characteristic of snakes to which the Lord alludes here. But why is this characteristic so essential? Immediate martyrdom was not to be the goal of Jesus servants: their business was to give witness to the exceedingly precious message they carried. An early martyrs death is never preferable to a life of labor to spread the good news and strengthen the saints. (Cf. Notes on Mat. 10:23; Php. 1:19-26; also Pauls clever division of the Sanhedrin against itself, Act. 23:1-9) Here the emphasis is on discretion, even astuteness in the sense of sagaciousness. What a contrast between this recommendation Jesus makes and that fanatical thirst for martyrdom found in those who, burning for distinction, unwisely and unnecessarily exposed themselves to dangers. He says that His servant must not deliberately invite trouble or court danger, if he may honorably and conscientiously avoid it.

Harmless as doves. The word harmless, as a translation of akraioi, leads away from the intention of that word, since the etymology of akraios is not that suggested by Thayer and adopted in the ASV, i.e. a- negative + keraa or kras, a horn = hornless, literally; figuratively, harmless. (See ISBE, 2798) The derivation seems rather to be a- negative + the stem of kernnumi, to mix = unmixed; figuratively, simple, guileless, sincere, unadulterated, uncontaminated, pure, innocent. (ISBE, 2798; Arndt-Gingrich, 29; see also Rom. 16:19; Php. 2:15) So, while harmless is not a good translation of the word involved, it is not altogether harmful to the sense, seeing that it does express a resultant, if not a connotative, meaning of the Greek word. The Apostles, if they are to respect Jesus demand that they be guileless, will not seek to revenge themselves or retaliate against their persecutors or those who refuse their message. However this is a secondary application to the principle intent to the word, as indicated above. In what sense must the Apostles be sincere, innocent, pure, guileless?

1.

McGarvey (Matthew-Mark, 91) takes it that being blameless, they would encounter no merited severity. Their methods of self-defense must never be such as to deserve censure, not must any of their attitudes betray an un-Christian spirit that provokes sentence against them. (Cf. Luk. 9:51-55; contrast Peters defense, Act. 4:8)

2.

Though the Apostles are to be constantly surrounded by and exposed to evil, they are not to tempt themselves to use evil methods to protect themselves. Even though they must be extremely wary of treacherous men, yet they themselves must not resort to subterfuges and strategems, but carry out their work with boldness and perfect honesty, even though this latter course may expose them ultimately to suffering. This is clearly implied in later verses. But guilelessness is not a synonym of gullibility. (ISBE, 2798) It is, rather, the unwillingness to deceive even persecutors. Any disciple should learn the difference between telling the truth in all of his spoken words, on the one hand, and telling all he knows, on the other. Only a fool would babble on all that is in his mind, especially when in the presence of persecutors he blurts out particular information that would bring certain harm to innocent people. Any Christian may admit to knowing certain truth that would involve the life or safety of others, while withholding its content from inquisitors upon pain of death or the most horrible tortures. We are permitted to suffer for Jesus sake by laying our lives down for the brethren (1Jn. 3:16). But we are NOT permitted to tell a lie merely to achieve a good purpose, i.e. save human lives.

While the two animal characteristics, i.e. a serpents wisdom and a doves innocence, may seem like a strange combination, yet, taken together, they represent a perfect, balanced relation. Bruce (Training, 112, 113) sketches that balance:

Amid such dangers two virtues are specially needfulcaution and fidelity: the one that Gods servants may not be cut off prematurely or unnecessarily; the other, that while they live, they may really do Gods work and fight for the truth . . . Conscientious men are apt to be rash, and prudent men are apt to be unfaithful. Yet the combination (i.e., of caution and fidelity) is not impossible, else it would not be required . . . For it was just the importance of cultivating the apparently incompatible virtues of caution and fidelity that Jesus meant to teach by this remarkable proverb-precept . . . The dove must come before the serpent in our esteem, and in the development of our character. This order is observable in the history of all true disciples. They begin with spotless sincerity; and after being betrayed by a generous enthusiasm into some acts of rashness, they learn betimes the serpents virtues. If we invert the order, as too many do, and begin by being prudent and judicious to admiration, the effect will be that the higher value will not only be postponed, but sacrificed. The dove will be devoured by the serpent: the cause of truth and righteousness will be betrayed out of a base regard to self-preservation and worldly advantage.

Or, to say it another way: Be wary, but not crafty; simple, but not simpletons. Fraser (PHC, 252) suggests rightly that

the Lord Jesus is the consummate example to illustrate His own teaching. He was always on His guard, and penetrated all the maneuvers and plots of those who watched and hated Him. He fell into none of their snares; never lost self-possession; never spoke at random; uttered all His words and conducted all His intercourse with infinite discretion. But He formed no counterplots and devised no stratagems. No craft was in His bosom; no guile was in His mouth . . .

Ironically, though the disciples are forbidden to fight fire with fire (of the same sort), or to pay back the enemy in his own coin, i.e. not use those methods for succeeding that worldly people have ever thought absolutely essential to the successful outcome of their plans, yet the outcome of THIS conflict is pre-announced: The Kingdom of God will go to the sheep, not to the wolves! (Cf. Luk. 12:32) Sheep that are convinced of this ultimate victory, regardless of all the intermediate difficulties and momentary afflictions (2Co. 4:17), can never really fear the wolves,

But how is this admonition (Mat. 10:16) to be harmonized with the declaration of Paul: Love believes all things? (2Co. 13:7) At what point were the disciples to stop giving the benefit of the doubt to the treacherous enemies of Jesus and the Church, and start fleeing, or, perhaps, refusing to reveal their plans in order to save the lives of the members of the Church? It is not always possible to see the enemies affirmations in the best light or always to put the best construction on their conduct. How long should love believe all things, before it becomes gullible and, consequently, an enemy to itself? How long should Christians give the benefit of the doubt to those who seem to be reasonable men, but whose present intellectual stance holds them to a course of rejection or opposition to the Christians and their message, before the disciples are to decide that such men are not to be trusted any longer but have actually become a menace to the body of believers and an obstacle to the further proclamation of the Gospel? Two answers arise out of the varying circumstances in which the disciples find themselves:

1.

In the days of the first commission, love would demand that the disciples remain in a city to proclaim the glad news of the Kingdom of God, build a nucleus of believers until opposition to their activities becomes so effective as to render ineffective the Apostles ministry. In this latter case, they were prudently to move on. (Mat. 10:23)

2.

However, when the universal hatred of the Christian movement becomes so general (Mat. 10:22) as to render impossible or fruitless further flight, or when flight itself is impossible, then love demands that the disciple stand and suffer for the name of Christ where he is.

The answer to this dilemma, then, is to be found in the actions and attitudes of the wolves themselves. (Cf. Mat. 7:15-16) While the Christians are to be optimistic that even wolves CAN be converted, yet they must always be aware that they MIGHT never be. They must believe all things are possible for good in the life of potential or actual enemies (remember Saul of Tarsus!), but this trust must never betray them into handing over all their plans to the enemy. Bruces summary (Training, 113) is very much to the point:

Do not be so simple as to imagine all men good, honest, fair, tolerant. Remember there are wolves in the worldmen full of malice, falsehood and unscrupulousness, capable of inventing the most atrocious charges against you, and of supporting them by the most unblushing mendacity. Keep out of their clutches if you can; and when you fall into their hands, expect neither candour, justice, nor generosity. But how are such men to be answered? Must craft be met with craft, lies with lies? No, here is the place for the simplicity of the dove. Cunning and craft boot not at such an hour; safety lies in trusting to Heavens guidance, and telling the truth. (Mat. 10:19-20)

The following admonition sharpens this wariness.

B. PERSECUTION BY THE STATE CHURCH (10:17)

Mat. 10:17 But beware of men; for they will deliver you to councils and in their synagogues they will scourge you. Beware of men: what a shock to those believers who might have been inclined to suppose that the rightness of their message, the goodness of their lives, their own innocence as beginning teachers and their wonderful miracles, would automatically gain for them the good will of all men. Nevertheless, the ability to be both wise and guileless requires that the Apostles remain on their guard. This does not mean, of course, that the Apostles will escape harm simply by being alert, for they will ultimately suffer, regardless of all their dexterity and alertness. It is just a question of time and who can hold out the longest, the Apostles or the persecutors. Jesus, therefore, intends His men to be forwarned, hence, forearmed, against the treachery of such unscrupulous men. This way, they would be able to avoid the needless difficulties with such men by guarding themselves against thoughtless, provocatory remarks that would inflame them.

Beware of men is not intended to arm us with a general distrust of humanity in general, even though it is with sinners, rebels against the living God and our Christ, that we have to do. However, this admonition does indicate that not all men are to be trusted with the same confidence, since they are capable of destroying all that the Christians seek to create. (Cf. Joh. 2:24-25) Paradoxically, while the Christian is to seek what is honorable in the sight of all men (Rom. 12:17; 2Co. 8:21) and what pleases his neighbor for his good (Rom. 15:2) and is to try to do good to all men (1Th. 5:15), yet he cannot trust every man, nor must he compromise his message in order to reach these other goals. Jesus knew that if the Apostles were going out with the view to pleasing men so as to make their program succeed, they would be strongly tempted to water down their message or be so discouraged as to give it up altogether. In the end they would fail to hit the specific targets Jesus planned for them. Now the Master explains in what specific areas the Apostles are to be particularly wary.

For they will deliver you up to councils, and in their synagogues they will scourge you. The first member of this parallelism seems to suggest that the men of whom the Apostles are to beware are common men, whether in high offices or not, who, because of religious prejudices, political convenience or other motives, betray the Jewish Christians into the hands of the religious authorities. Councils . . . synagogues are two words that underline the fundamentally Jewish character of the persecutions that Jesus now describes, since civil and ecclesiastical jurisdiction were so thoroughly blended in Judaism. (Cf. Mat. 23:34) Edersheim (Sketches, 91; see also Life, IT, 553ff) informs us:

Every town had its Sanhedrin, consisting of 23 members if the place numbered at least 120 men, or of 3 members if the population were smaller. These Sanhedrists were appointed directly by the supreme authority, or Great Sanhedrin, the council, at Jerusalem, which consisted of 71 members. It is difficult to fix the limits of the actual power wielded by these Sanhedrins in criminal cases . . . Of course all ecclesiastical and strictly Jewish causes and all religious questions were within their special cognizance.

As will be noted in the following verse, even the appearance before pagan rulers was, during the early years of Christianity, a Jewish question instigated by Jews, who, enflamed against the Christians, haled them before the Gentiles. This Jewish character of the difficulties gives peculiar force to the time limitations of this section, dating its end approximately with the end of the Jewish power to persecute the Church. The time limits are also seen from another angle, that of the fulfilment of Jesus words in the life of the early Church. (Acts 3; Acts 4; Act. 5:17-42; Act. 6:8 to Act. 8:4; Act. 22:19; Act. 26:11; scourging in 2Co. 11:24) Morgan (Matthew, 103ff) reminds us:

A very remarkable fact of history throws light upon this: never from the day of Jerusalems fall until now has a Christian believer been scourged in a Jewish synagogue . . . There have been other eras of persecution of the Church, but never from the day in which Jerusalem fell has there been a systematic persecution of Christians by Jews . . .

The reestablishment of the Jewish state of Israel in the modern world obsoletes many older views of the Jewish condition, Jerusalem, after 1900 years, by force of Israeli arms is now in the hands of the physical descendants of Abraham. How this fact should be evaluated in modern eschatology is yet to be seen. But this later development must never obscure this obvious: 1900 years are still .1900 years in which the Jews have not had it in their power to deliver up Jewish Christians to the punishments of the Jewish courts until now nonexistent. Given the present condition of Israel, this very state of affairs could, of course, begin tomorrow morning.

C. PERSECUTION BY THE STATE GOVERNMENT (10:18)

Mat. 10:18 Yea and before governors and kings shall ye be brought for my sake, for a testimony to them and to the Gentiles. The Gentile character of these potentates is reflected in the fact that puppet-kings and procurators who governed Palestine were but men appointed by the authority of Rome, as well as the fact that the arraignment of the Lords representatives before these dignitaries should result in testimony also to the nations. The Apostles were not to regard their low birth or limited cultural opportunities in such a moment, as if they had something to be ashamed of. There were to stand in the presence of those temporary rulers in the name of the King of Kings whose they were and whom they served. They were to think only of the joy of being able at last to bear witness to the message of Christ before such influential men (Cf. Mar. 13:9; Luk. 21:13) They were to see these governors and kings as MEN to preach to, not tyrants to fear. (Study the excellent examples of Apostles before their rulers: Act. 24:10-17; Act. 25:6 to Act. 26:30; Act. 27:24; Php. 1:12-13; 2Ti. 4:16-17)

For a testimony to them (eis martyrion autos). The Gospel is primarily and fundamentally a message of facts that actually occurred to which eyewitness testimony bears record. Only secondarily is it a philosophy, a world-view or an ethical system. What one thinks about the facts placed before him must determine what he will do with the theology or the ethics or the view of the world that is also connected with the Christian message. The primary job of the Apostles was to testify to what they had seen and heard. (Cf. Luk. 24:47-48; Joh. 20:30-31; Act. 1:8; Act. 1:22; Act. 2:22; Act. 2:32; Act. 4:20; Act. 5:32; Act. 10:39-42; Act. 22:15; Act. 22:18; Act. 22:20) What a significant testimony that must have been! Whether it were greater than ordinary preaching may be debated, but this presentation of the central facts of the Gospel before such dignitaries could not but demand of these prominent citizens of the Empire that they investigate the entire cause of Christianity, that they set down in the archives for all history to remember what transpired under the procuratorship of Pontius Pilate. If the rulers rejected the preaching however, the Apostles witness becomes witness against them before God.

For a testimony . . . to the Gentiles. Here is proof, early in Jesus ministry, of the ultimate universality of His Gospel, even though He had ordered His men to preach only to Jews at first. This hint is amply clarified and enforced by the Great Commission which revoked some of the limitations in this first mission of the Twelve in a limited area and people (Cf. Mat. 24:14; Mar. 13:30) The nations too must hear the evidence! But the evidence was not all verbal: Jesus said, For my sake you will be taken before governors and kings, for a witness to them and to the nations. The very act of being brought into court for Jesus sake was in itself evident proof that these witnesses believed something very deeply, Jesus is saying, Your lives must tell for something! If you men get arrested and are accused of being my disciples, would there be sufficient proof to condemn you? The force of ones life as testimony itself cannot be overemphasized. The very fact that the Apostles grasped their Lords meaning and chose rather to suffer trials, imprisonment and death, rather than change or surrender their testimony, proves in itself to be convincing proof of the honesty of the men themselves. It also renders a favorable verdict about the probability of the veracity of the facts they declared.

Notice how concerned Jesus is that men have testimony borne to them! (Cf. Mat. 8:4; Mat. 24:14) He wants every one to have a chance, even though, as the true Knower of the hearts, He is fully convinced that, of all those who do have a chance offered them, only an infinitesimal percent will actually accept it.

Before governors and kings. Nothing could seem more improbable to political observers and the man on the street than that these simple fishermen, publicans and tent-makers would someday stand in the presence of emperors and kings of the mighty Roman Empire stretching from India to Brittania! Or that on such an occasion these simply Galilean teachers would present a defense of the very Gospel that would soon shake that empire at its very foundations and overthrow it. (Dan. 2:44) But Jesus not only predicted it, but also gave detailed instructions how to act when it occurred. In this simple, unobtrusive way, Jesus identifies Himself as a true Prophet of the most fantastic accuracy!

NOTE:

Here again Matthew records words of Jesus similar to warnings that Mark (Mar. 13:9) and Luke (Luk. 21:12-13) set down in connection with that period preceding the end of the Jewish nation and Jerusalem. This fact seems to point to the certainty of the suggestion made earlier that the time schedule within this prophecy concerning the mission of the Twelve began with their first public witnessing for Jesus on Pentecost and ended with the destruction of the Jews power to persecute.

D. PROMISE OF POWER IN THE HOUR OF PERIL (10:19, 20)

If the general warnings just mentioned are clear illustrations of what Jesus meant by Be as wise as serpents, then what follows may well explain what He meant by being innocent, or guileless, as doves. But having impressed upon His men the importance of the testimony they must bear before governors and kings, Jesus now forestalls a disturbed reaction in their minds that this declaration foreseeably could produce. How understandable it would be for them to reflect: Well, if our witness before those great men is so important both to them and others, as well as to ourselves, then how desperately important it is that we make that testimony the best witness we can! Though this conclusion would be perfectly natural, Jesus reveals to them that it is not the correct deduction, for they must understand that the success of their witness does not depend upon their own frail powers, as if, in such a critical moment, they would be left alone to their own devices.

Mat. 10:19 But when they deliver you up, be not anxious how or what ye shall speak: for it shall be given you in that hour what ye shall speak. 20 For it is not ye that speak, but the Spirit of your Father that speaketh in you. The complete absence of duplicity or conniving on the part of the Apostles could not be more heavily emphasized than Jesus does so here. The disciples are positively forbidden to spend anxious hours planning the form and content of the legal defense. But when they deliver you up . . . rather assumes now that this betrayal is a foregone conclusion for the Christians. It also teaches two other truths: it indicates most obviously the moment when the Christians would feel the deepest anxiety as they fear both inadequacy of their own endurance under trial as well as the possible failure to express the testimony of Christ in its proper perspective. This is why Jesus, long years before that moment arrived for any of His followers, takes the sting out of the dread of that hour. He says, When your time comes to be haled before the magistrates, do not worry a minute about what defense you are going to make or how you must make it! That is an order! A second truth comes out of this zeroing in on a point of time yet in the future: Jesus forbids anxiety in that moment when on trial, but in no way does He suggest that they may not prepare themselves well years before that crisis before the court.

It may be objected that preparation per se IS forbidden since the Master provides the antithesis to anxiety by specifically promising immediate inspiration. This valid objection, however, regards only one specific type of preparation, i.e. that anxiety vividly described by Lenski (Matthew, 400):

To be arrested and haled before judges low or high is enough to upset anyone. In addition to the shame, the fear and other conflicting emotions, the trial itself and the matter of their defense would cause the apostles terrible anxiety. They would, however, not merely be concerned that they might defend themselves and escape the infliction of penalties, their anxiety would be chiefly concerned with the honor of Christ and the gospel, and they would fear that because of their mental confusion, mistakes, weakness, ignorance or other handicaps they might injure the Lords cause. After a sleepless night or more in a foul cell, with no advocate at tl.eir side, in what condition would they be to do justice to the gospel?

It is precisely these preoccupations that are discouraged. But the objection against that preparation that depends upon the leadership of the Spirit is not at all prohibited.

Jesus knows that if the Christians begin to take time out of their preaching to plan legal defense, they will do themselves untold psychological damage as well as put their own cause in doubt. So many uncertainties like what questions would be put to them, the unforeseen turns their trial could take, the personality of their accusers and of the judges, etc., could not be foreseen with any confidence. So they had no objective way of preparing for them. They must, instead, spend their time in preaching. Jesus knows that positive proclamation will accomplish more psychologically with the audience than would self-defense. Further, this confidence that the right answers will be provided when the Apostles are hauled into court, frees their minds psychologically to keep busy at the one major task to which they were to give themselves completely: the proclamation of the Kingdom of God. But, at precisely this point, something takes place that forms the finest kind of preparation for those fearful moments. In the normal proclamation of the Gospel, two separate, natural phenomena occur. By constant use of the supernatural revelations, inspired in them by Gods Spirit here promised, their answers would become second nature to them. The same is true of their own reflections upon the message revealed over the years: out of these meditations would come the most convincing arguments that could be used to present Jesus message in its most reasonable form. Out of their broad experience in preaching, they would make the Gospel so much a part of themselves that, they could not but express in those critical moments what had been the transforming power of their whole previous Christian life.
But again it may be objected: Jesus did NOT here mention any such natural reflection and absorption of the Christian message so that it would become second nature with the Christians brought before the judges. Rather, He promised immediate inspiration. True, He does do this for very good reasons:

1.

Because in the case of some Apostles and early Christians, there was not time available for such reflection from the beginning of their own personal testimony until they were attacked, tried and executed. The success of His program did not so much depend upon their maturity as upon the accuracy of the witness under His direct inspiration.

2.

Because of the fact that they must learn to depend upon God for the revelation at the right moment, not upon their own wisdom, talents, courage or faith. It might be safe here to say that, had the Apostles dreamed that the success of their testimony should have depended upon the ripeness of their own understanding of the message, they might well have dedicated themselves to monastic reflection or theological research, rather than to preaching and revealing.

3.

Further, Jesus could not very well put much emphasis upon this natural, habitual acquisition of the best presentation of the Gospel, since, before it developed, the Apostles themselves could gain little comfort from hoping for it. For them, it lay yet in the misty future.

So, Jesus devaluated this side of the Apostles growth altogether, assuring them that God would supernaturally provide His messageboth form and contentin the critical moments.

Then, why bring up this natural maturing from the life of the Christians, if it is not immediately apparent in the text? But that it IS in the text is obvious from Jesus negation: It is not you that speak, but the Spirit. This is a Hebraistic expression absolutely stated for what we would express in a relative idiom: It is not you alone who speak, but also the Spirit. The Apostles certainly would do the talking, but their thoughts would be directed by Gods Spirit. There is, then, a you that speak, i.e. the Apostles who would have achieved a certain level of spiritual growth and power. but it is essential that Jesus deny this merely human power used in their testimony and defense, since they certainly, as normal human beings, would be tempted to depend upon whatever human resources were then available. Normal maturity is inserted here in order to point out a side of the Apostles that Jesus could certainly see, although He was not free to bring it into the question here, due to the natural anxieties of the men in their present state of preparation. It is a temptation to think of these noble followers as mere human radios who were tuned into Gods wave-length and mechanically received and rebroadcast Gods Word. But they were not mere instruments, but MEN, whom God inspired. This natural maturing is mentioned here also by way of application to modern Christians. As men like us, the Apostles must submit themselves to, and grow up into, their own supernaturally inspired message. Revelation received, whether by direct inspiration or indirectly by searching the Scriptures and reflecting thereupon, does not guarantee, nor instantly produce, maturity, sanctity or the memory fund of experience. (Witness Peters misapprehension of the absolute universality of the Gospel, even though it were he who first revealed it by inspiration, Act. 2:39. It took special revelations and several particularly surprising experiences before he was convinced of it, although he had lived with his own gospel for several years, Acts 10 and Galatians 2.) By identifying ourselves with the Apostles as men, we see how to derive comfort from this same instruction:

1.

Our confidence that the Apostles word is the Word of God, because it is a message revealed to and through them by this special inspiration of the Spirit, leads us to stake our lives, honor and eternal happiness on what these men say.

2.

Then, our reflection upon that message, our constant preaching and practice of it gives us a fund of memory and experience that touches our lives so deeply that when we find ourselves in the same crises or trials, our dependence will not be upon our wisdom, our talents, our faith or our courage, but upon His word in us. It should not be at all surprising that a particular circumstance should call up from our learning of the Scripture a word or a wisdom that so well fits the situation that our enemies cannot withstand the spirit with which we speak.

As all good writers and speakers, artists and musicians know, purely natural inspiration cannot take place nor produce great art without great perspiration, i.e. without that real discipline that prepares the artist to produce his inspired masterpieces. So also here, the modern Christian, without benefit of the special gifts of the Spirit, must take the time and submit to the discipline of learning the Word for himself and of teaching it constantly to others, so that it may become so much a part of himself that, in critical situations where the testimony he gives is especially crucial, it is Gods Word that is presented. The important question to us is: how much of the Word is really, intentionally and systematically hid up in our hearts so that it can really inspire us to truly great preaching and teaching?

For it shall be given you in that hour what ye shall speak. Contextually and logically, in that hour would seem to limit the inspiration here promised to those moments when the Apostles stood trial. But the very reason Jesus adduces for their not needing to be anxious (Mat. 10:20) may be taken as an independent idea, not at all circumscribed by this phrase. Mat. 10:20 For it is not ye that speak, but the Spirit of your Father that speaketh in you. The intentional use of the present participles (ou gr humes este hoi lalontes all t pnema . . . t lalon) leads us to look for an inspiration of the Spirit that was continually speaking through the Apostles throughout their ministry, and not merely when they stood trial. The force of Jesus argument, when seen from this angle, becomes even stronger, for, if Gods Spirit could inspire the Apostles when they stood before the tribunal, He could certainly be able to guide them infallibly to accomplish far greater tasks at other times, as, for instance, preparing the written Gospel for all nations and times. The Lord inserts this statement as the reason why the men must not be upset about their defense, as well as to explain just how their answers would be provided them at the right moment. But this reason actually covers more circumstances than that just mentioned, i.e. the trial. Jesus argument is this: Since the Holy Spirit will be speaking through you throughout your ministry, do not be anxious for those few moments during your service to me when you must stand before the rulers of synagogues or governors of the Empire. The Spirit who has provided all your power up to that moment will certainly not forsake you then! He will speak through you just as much on that occasion as on any other.

The basis of this interpretation is found, of course, in other instruction of Jesus on the same subject that covers the same general period of the Apostles ministry. (Joh. 14:16-17; Joh. 14:26; Joh. 15:26; Joh. 16:7-14, etc.) But these passages, that contain information given during the last week of Jesus ministry prior to the cross, refer to the post-Pentecost guidance of the Spirit. This latter fact lends additional strength to the opinion that, in this section (Mat. 10:16-23), Jesus is dealing primarily with the labors of the Apostles following His own ascension and prior to the destruction of Jerusalem and the end of the Jewish state, a period in which the special activity of the Holy Spirit was especially marked in the normal life of the Church. Jesus Himself is fully able personally to inspire His messengers to preach His Gospel, perform His miracles and perfect His program, without a direct baptism of the Holy Spirit. In fact, the Spirit was not yet given (Joh. 7:38-39), although the Apostles, and later the Seventy (Luk. 10:9; Luk. 10:17-20), had served Jesus in the capacity of instruments through whom He carried out His miraculous ministry. The Spirits special service began only after Jesus left the earth to return to the Father. (Joh. 16:7; Joh. 16:13) This is why it may be concluded that Jesus is not discussing here the Apostles immediate, short-term mission in Jewish territory, but rather their later, world-wide mission to all.

While this promise of power was made here specifically to the Twelve, Jesus gave the Apostles to understand that this special aid was not only their special prerogative, since on other occasions He said the same thing to His disciples in the presence of the multitudes. (Luk. 12:11-12) In the fulfilment of Jesus promise in the life of the early Church, Stephen, while not an Apostle, yet under the obvious control of the Spirit, shows how Jesus meant this promise to be understood. (Act. 6:3; Act. 6:5; Act. 6:8; Act. 6:10; Act. 7:55). While there was no doubt about the unique position and official stature of the Apostles among the orthodox Christians (excluding thus the few detractors of the Apostles here and there), yet these same Christians were to recognize the diversity of the manifestations of the same Spirit. (1Co. 12:4-11; 1Co. 12:28-30; Rom. 12:3-8; Eph. 4:7-11) So it would not be surprising to find other Christians, besides the Apostles, speaking by direct inspiration both when under trial and on other occasions as well. In fact, this seems to have been the specific purpose of the laying on of the Apostles hands, that others might also be granted special gifts of the Spirit. (Cf. Act. 8:15-17; Act. 19:6; 2Ti. 1:6) Presumably, when the Apostles passed from the scene, there would have been no others who could receive this special inspiration, since there is no evidence that anyone but an Apostle could convey such gifts by the imposition of hands. The likelihood that this is the case is rendered even stronger by the formation and diffusion of that body of writings recognized as Scripture, a phenomenon which rendered fundamentally unnecessary the special or sporadic, inspired revelations.

Something significant has come into existence since Jesus pronounced these promises of direct, immediate inspiration by the Holy Spirit: the New Testament. This book is unique in all the world, because it is the personal work and message of the Holy Spirit rendered available to all in a concrete and easily usable form. This book is the personal responsibility of the same Spirit that Jesus sent to reveal His will in permanent form for all ages of the Church. While only the early Christians, especially the Apostles and some of their companions, like Mark, Luke, James and Jude, received that promise of inspiration and participated in its fulfilment by setting down in written form what the Spirit willed, the servant of Jesus today can pour over those pages until its message becomes the heart and vitality of his life. As a natural consequence, the modern Christian can also have a share in the victorious witnessing under fire that those early Christians knew, the only difference being that the early pioneers depended upon an immediate inspiration to reveal Gods Word, whereas the modern saints depend upon Gods revealed Word to provide immediate inspiration. It should be obvious here that the early Christians depended upon a supernatural phenomenon, while the strength of the modern disciple is more natural, arising as it does out of memory and reflection upon the word revealed once for all. This does not rule out the possibility that the Spirit today should take advantage of our previous study, memorizing and reflection of the Word and sharpen our powers of recall at critical moments. But this is another subject. The point here is that the Apostles must trust, not in themselves to defend themselves, nor even in their God-given, natural powers in those fearful moments, but in the immediate guidance by Gods Spirit in them, speaking through them. Would to God that we had the same confidence in the eternal Word of the Holy Spirit so that we depended completely upon it not only for the needed wisdom to respond to our detractors or accusers, but also for the choice of ideas and words that would help lead our fellows to know the living God!
The evidential value of the declarations made in this short section is obvious. Without once affirming his own obvious authority, Matthew reports this promise of Jesus that the Apostles would be divinely empowered to recall and reveal divine truth. By so doing, Matthew categorically claims his own inspiration, but since the claim is deeply imbedded in the history of Jesus acts and pronouncements, this becomes the most convincing sort of affirmation that could be made.

E. PERSECUTION BY THEIR OWN FAMILIES (10:21, 22)

Mat. 10:21 And brother shall deliver up brother to death, and the father his child: and children shall rise up against parents, and cause them to be put to death. Until now Jesus has been discussing harassment by the unbelieving Jews, trials before the Jewish and pagan rulers and other similar difficulties. But now He bares the ugly reality: For many of my disciples, my service will mean martyrdom! The surprisingly rapid and successful spread of Christianity is often allowed to obscure those many heart-breaking trials in hundreds of Jewish homes, as one or more of its members took the crucial step to accept Jesus of Nazareth as Messiah. Only the Lord Himself knows how many harsh, bitter arguments were offered to recall those members of a family, that were leaving the good, old, tried-and-true ways of Moses to serve an unrecognized, itinerate Rabbi executed on a stake outside Jerusalem! As it probably seemed to those who remained bound to Judaism, those who left to follow Jesus Christ were embarking on an uncharted sea, leaving the security of the rich ceremonies of the worship of Jaweh to seek eternal joy at the hands of One whose very message denied nearly all that the rabbis had ever thought or taught about the Kingdom of God. How many families were literally shredded by the simple confession: I believe that Jesus of Nazareth is the Christ the Son of the living God? How many were the moral (if not actually literal) funerals at which a son, a grandmother, a daughter-in-law, a wife or husband or others, was considered thenceforth and forever dead? For how many Christians was it lamented: It were better for him that he had never been born?

But this is not merely a question of a familys excommunication of one of its members. This is nothing less than denunciation before the courts by bringing the case before the law in the clear understanding that the charge, if proved, must lead to a verdict of guilty and the death sentence. The most heart-breaking part comes when the brother, after having betrayed his own kin into the hands of those who would kill them, gives the fatal testimony that seals their doom.

Here Jesus puts the old proverb to the test: Blood is thicker than water ( = Kinship is more binding, more important than baptism specifically, and, in general, worthy of more consideration than the tenets of ones belief.) This old piece of calculating human prudence is based on the general observation that the bonds which unite families are generally so durable that one could hardly think that differences of belief in religion could cause brothers and sisters, parents and children to sever these tenderest of relations. And, were there no proof to the contrary, we could hardly believe that this actually had been ever considered. Nevertheless, Jesus not only knows the human heart but He also prepares His disciples to face the realities He finds there. Nor would this malignant opposition arise only in the breasts of the vilest men most practiced in wickedness, but more especially in the hearts of the sincerest of men, who in their zeal for God, thought themselves doing Him service by destroying the disciples of Jesus! (Cf. Joh. 16:1-3; Act. 26:9-11; Act. 23:1; 1Ti. 1:13) What consummate blindness, what depth of conviction, what partisan bigotry, what inhuman opposition to rupture the dearest human ties and to be willing to hand over ones own kinsfolk or friends to torture and death!

It is important to recall that these same words are repeated by both Mark (Mar. 13:12) and Luke (Luk. 21:16) in connection with the end of the Jewish nation, but are deliberately omitted by Matthew at that point in his own account of the same discourse (Matthew 24). This fact harmonizes further with the suggestion that this section (Mat. 10:16-23) describes the Apostles mission from the beginning of their work alone (in His absence) until the fall of Judaea.

Mat. 10:22 And ye shall be hated of all men for my names sake. Surprisingly enough, this very declaration measures the emotional as well as the moral distance between the non-Christian world and the Christians. Nowadays this very sentence, once intended to mark the distance between Jesus people and the worlds crowd, becomes the very standard by which one may judge how far the Church has shifted from her original heroic uniqueness to her present posture of compromise with the world! At the same time, this phrase proves how far wrong are those philosophers who would find in Jesus message and program only the perfection of those forms of thought already known to the ancient world. Jesus Kingdom stood out in stark contrast to the ideals of the then-current Judaism (although in perfect harmony with the then-ignored principles preached by the OT prophets) and the morals actually practiced by the non-Jewish world. Though the non-Christian world was badly splintered over many issues, it was to find itself united in its opposition to Christianity. No, Christianity did not find its origins, its divine message or its faith to live by in the garbage heaps of Rome, Athens or Jerusalem! Power, philosophy and religious law united in the endeavor to strangle the life out of Christianity. Ye shall be hated by all men is almost perfectly echoed in Tacitus (Annal. XV. 44) famous description of the reason for the persecution of the Church: odio generis humani, of which Tacitus words are the ironic opposite. Men hated Christians because Christians, supposedly, hated mankind! (See Newman, Manual, 148150; Schaff, History, II, 85104; Qualben, History, 5760) Why?

1.

Christians recognized an authority higher than the State, and in the event of conflict between the law of the State and that of God, they chose to obey God rather than men. This, in an era when the existing world-view held the State to be the highest good.

2.

Christianity was a religio illicita because it was viewed as a religion introducing rites the character of which were unknown, or, at least, unrecognized by the State, whose society could be regulated by the laws of the Senate. It was looked upon as a secret society, hence came under the condemnation of such societies in general.

3.

Christian morals contradicted the pleasure-mad philosophy of men of the world in general. Because they refused to live like other people, sharing the same selfish goals in life, they were regarded with suspicion as haters of all that is great, fair and noble in humanity.

4.

Christians were charged with atheism and superstition, since they had no impressive external religion and rejected all other expressions of religion (temples, priesthood, altars, sacrifices, etc.) other than their worship offered only to the invisible Christ. Their intolerance of other religions was also unacceptable.

5.

Christians were chargeable with high treason for their refusal to worship the Emperor.

6.

Christians taught a religion that was truly universal without a national basis or barrier, that was destructive to social classes and fundamentally inimical to slavery, by exalting and honoring useful work by all classes.

7.

Christians worked miracles, a fact that could be misconstrued for magic, a serious offense.

8.

Christians conflicted with the material interests of the makers and merchants of idols, sellers of sacrificial animals and the priests of the pagan rites.

9.

Christians held more or less secret meetings during the persecutions, a fact which easily gave rise to rumors that Christians practiced abominable immorality and cannibalism.

Bruce (Training, 113) makes this biting comment:

The ignorant, superstitious populace, filled with prejudice and passion, and instigated by designing men, play the part of obstructives to the cause of truth, mobbing, mocking and assaulting the messengers of God.

Even at times when the Gentile population would have been inclined to welcome the Gospel preached by the Christian missionaries, zealous men, moved by jealousy for their business (cf. Act. 13:6-12; Act. 16:16-22; Act. 19:23-41) or for their religion (cf. Act. 13:45-50; Act. 14:1-6; Act. 14:19; Act. 17:4-8; Act. 17:13), deliberately incite to violent action the clots of unthinking, unquestioning people here and there by the use of a few catch phrases or shouted slogans packed with emotion.

For my names sake (See on Mat. 5:10-12, Vol. I) This practically universal hatred shall arise di t noma mou. (Cf. Luk. 6:22; Joh. 15:18-21.) This means more than that the mere mention of the word Jesus will ignite all the vile bitterness and unrelenting hostility foreseen here. For my names sake means: You will be execrated for all that I stand for and am. This includes, of course, Jesus message, its proclamation by which His name became known, and Jesus Church for she bears His name before the world. (Cf. Act. 3:16; Act. 4:7; Act. 4:10; Act. 4:12; Act. 4:17-18; Act. 5:41-42; Act. 8:12; Act. 9:20-21; Act. 9:27; Act. 26:9-11) Note again here the extremely personal cause to which Jesus calls and challenges His men to suffer. (See on Mat. 10:16)

Again, it is interesting to see that all three Synoptists set down this very declaration in Christs great prophetic discourse. (Mat. 24:9; Mar. 13:13; Luk. 21:17) This is significant because Matthew, who is sometimes accused of taking liberties with Jesus words, arranging them somewhat capriciously as the mood strikes him, also records this concise notice in BOTH chapters 10 and 24. From a human point of view, it is difficult to see how this fact could be thought to have escaped his notice, if he ever reread what he wrote before releasing it for publication. His inspiration lends divine authority to this repetition, assuring us thus that Jesus actually said this on the two separate occasions. The point of noticing the repetition here is that it assures us that we are on the right tract in finding correspondence between this section (Mat. 10:16-23) and the general description of Jewish national affairs from 30 A.D. circa until A.D. 70 circa. For, while it is true that Jesus could easily use similar language to describe two widely separated, totally unconnected events, we may be justified in understanding Him as describing the same general period or the same events on various occasions, unless He Himself clarifies our confusion by pointing out the difference, which, it seems, He does not. (See notes on Matthew 24.)

But he that endureth to the end, the same shall be saved. The major thrust of this verse is Do not grow weary of trusting in Me. The details, however, are a bit stickier to explain, for the major term to interpret is the end. To what end does Jesus refer? the end of what? Several possibilities come to the surface:

1.

The end, coming indefinitely as it does to us in this text, might seem here to be left intentionally indefinite, a possibility that would allow the words to refer as well to ones death as to the second coming of Christ at the end of the world, or perhaps also to the end of the Jewish nation. This indefiniteness has the certain advantage of keeping the disciple on his toes spiritually, since he could never have known for certain in those days when any one of these three ends should take place.

a.

But since the coming of Christ and the end of the world would be an event having little consequence beyond the psychological stimulation of preparation for an event about the time of which one must necessarily be uncertain, it would not seem as likely that Jesus would put this particular event forward as of primary interest and importance.

b.

Death, of course, would be the particular end of the individual and, at the same time, be an event which would seal his destiny. Elsewhere (Rev. 2:10) Jesus makes this explicit. While the mention of death is assuredly in the immediate context (Mat. 10:21) and is an end whose date is uncertain enough to require patient endurance on the part of any Christian at any time, but does this exhaust Jesus meaning when we compare this expression with other pronouncements He made on the subject?

2.

But when this passage is placed along side Jesus great prophetic discourse (Matthew 24; Mar. 13:9-13; Luk. 21:12-19), it becomes clear that the end may have had a closer reference to the judgment then coming upon the Jewish nation. If so, then the application of the exhortation is to remain faithful to Jesus during that period of Jewish persecution which came to an end, never to be repeated after the total defeat of the Jews at the destruction of Jerusalem.

It may be helpful to note these similarities:

Mat. 10:22-23

Mat. 24:9 b Mat. 24:14

and you will be hated by all for my names sake.

9b and you will be hated by all nations for my names sake.

10 And then many will fall away

11 and betray one another. And many false prophets will arise and lead many astray. And

12 because wickedness is multiplied, most mens love will grow cold.

But he who endures to the end will be saved.

13 But he who endures to the end will be saved.

When they persecute you in one town, flee to the next; for truly I say to you, you will not have gone through all the towns of Israel,

14 And this gospel of the kingdom will be preached throughout the whole world, as a testimony to all nations.

before the Son of man comes.

And then the end will come.

Besides the obvious parallels in words at certain points, there are intriguing parallels of thought at others. (See special study on the Coming of the Son of Man.)

Those who remained patient to the end of the Jewish persecutions and of the nation of Israel could say, By the grace of God, we have remained faithful this long: we can go even further! We have already held on faithfully to Jesus, beyond what we thought even possible. But the end of the world is not yet. So we have learned to remain loyal even to the judgment or to our death, which ever comes first! But there is an unyielding warning lying just below this promise: He who quits before the end, will be lost! (See on Mat. 10:32-33) This matter is so personal that Jesus uses the emphatic demonstrative pronoun hotos: The man who holds on till the end, this man (and no other) will be saved. (Cf. Heb. 10:36-39)

F. PRUDENCE IN PERSECUTION (10:23)

Mat. 10:23 But when they persecute you in this city, flee into the next: for verily I say unto you, Ye shall not have gone through the cities of Israel, till the Son of man be come. Here is a summary application of the principle: Be wise as serpents; harmless as doves. The disciples must be alert to dangers hidden in any situation that might bring disaster to the cause they promoted, but, at the same time, they must not become involved in witch hunting, i.e. smelling dangers where there are none. Ye shall not have gone through . . . indicates that their first target must always be Gospel proclamation. (See below) Bruce (Training, 113) summarizes this:

How, then, are the subjects of this ill-treatment to act? . . . by avoiding the storm of popular ill-will when it arises . . . and by giving the utmost publicity to their message though conscious of the risk they run.

The principle thrust of this verse is: Keep moving, in order to keep preaching as long as you have the opportunity. You do not have to give up your life to the first persecutor that comes along. Go to another town: be elsewhere when they come to take you. I will come, so if you must fear at all, fear that your mission will not be completed in time. Jesus knew that the scribes and Pharisees would harass the Christians from town to town. (Mat. 23:34 b) Since there are so many cities and villages, not only in Palestine but in the world, that need the Gospel, towns where people would give a joyful hearing and an obedient reception, it would be an unwise expenditure of lives and effort to continue in an area where persecution rendered it impossible to continue preaching the Gospel effectively or where people rejected it by continually ignoring the messengers.

Before this idea is seized upon to justify ignoring certain countries of the modern world where Gospel proclamation is either illegal, due to a majority heathen religion (as, in Islamic nations) or practically impossible, due to a denominational Christian State Church (as in Catholic or Protestant countries where small evangelical free churches are hindered for one reason or another), let us remember the context. Jesus urges this advice in view of a definite terminus to their actual opportunity to evangelize. This juncture is believed to be the end of the Jewish nation. (See Special Study on the Coming of the Son of Man.) If this be correct, the absolute application of this principle of flight in the face of persecution is no longer necessary, since we have already passed the boundary marker that staked off that time period. We have entered rather into that era in which we Christians must patiently stay put, despite the hindrances or handicaps under which we must labor. Naturally, we must seek the very best possible means to communicate the truth of the Gospel in each situation. For example, great economic, social and political revolutions are afoot in Italy that can drastically change the climate within which the Gospel is preached in what is usually thought of as a 100% monolithic Catholic system. But the Churches that have kept hammering at the problem of evangelizing in Italy since World War II have both gotten a foothold in the country from which to move with these revolutions as they take place, as well as a thorough working knowledge of which methods function best in reaching this people. It has historically taken that time to perfect the materials, develop the leaders, prepare the groundwork, become aware of each others efforts, etc. Had the brethren closed up shop and fled at the harsh persecutions faced in the early years, the free churches in Italy today would not be in their present posture of strength and readiness.

Jesus advice to flee in the face of persecution is to be interpreted within the contextual time limits He set for it: till the Son of man be come. After that event, presumably, the requirement that they flee would be no longer relevant.

Flee to the next. This command may sound like cowardice until the Lords principle is understood. In the same way that banks, knowing the value of human life and realizing that their trained personnel is difficult to replace, give the general advice to surrender the money in the event of a robbery, and in the same way flyers are encouraged to ditch a million-dollar airplane that cannot be safely flown back to base, in order to have the even more valuable life of the trained aviator, so the Master puts a high value on the lives of His men. When it is possible to flee without compromising your commitment to me or my message, save your lives to fight another day! But even in this section Jesus takes for granted that there would come a day when flight would be impossible and apprehension by the authorities inevitable. (Mat. 10:17-18)

Study the following examples of fleeing before persecution, or of going on to other cities after being refused in a city: Act. 8:1 b, Act. 8:3-4; Mat. 9:23-26; Mat. 9:29-30; Mat. 11:19; Mat. 12:17-19; Mat. 13:44-51; Mat. 14:5-7; Mat. 14:19-20; Mat. 17:10; Mat. 17:14-15; Mat. 22:17-21.

Here are some examples of remaining firm in the face of persecutors: Act. 4:23-33; Act. 5:17-42; Act. 6:8 to Act. 7:60; Act. 8:1 b except the Apostles! Mat. 12:2-3; Mat. 18:1-18; Mat. 20:22-25; Mat. 21:4; Mat. 21:12-14.

There is real wisdom in knowing when to escape and when to stand and die. However, the decision may not be as complicated as it might seem, since the rule for the early Christians was: If you can leave, do so; if not, give faithful witness. Therefore, they were not to flee in terror for their lives, but out of determination not to be hindered from delivering Jesus message to the largest number of people possible.

There is no fanatical enthusiasm or hysteria here! Christian witness is valuable! The longer it is maintained, the more effective and helpful it can be to all. (Cf. Php. 1:19-26) A dead Christian cannot evangelize, cannot comfort others as well as a living one. Lives are not to be thrown away; death is not to be courted. No self-appointed martyrs allowed here! This is not cowardice, just good sense. No one could accuse Jesus of encouraging His men to be faint-hearted milksops, after taking seriously the bracing demands of cold courage and unyielding commitment stated elsewhere in this same discourse!

You shall not have gone through the cities of Israel, till the Son of man be come. Three major terms in this text must be explained: gone through; the cities of Israel and the Son of man be come. The difficulties arise from the fact that each of the three terms are interlocked, complicating the interpretation, since each must be understood not only for itself, but in relationship to the other two. The result must be a whole, with no pieces left over. Notice:

1.

Gone through has been explained as referring to:

a.

Using all the cities of Israel as a refuge from persecutors who menace them from town to town in Palestine.

b.

Reaching all the cities of Israel, whether in flight or by deliberate choice, to work in them by bringing the Gospel to them. This interpretation is preferable both on the basis of the meaning of the word used (telste, to bring to an end; finish or complete, Arndt-Gingrich, 818) and in light of the Apostles commission to evangelize. This view has the advantage also of including most of the sense of the other one.

2.

The cities of Israel. In whatever sense Jesus coming is to be understood, this geographical limitation is important. He is to come to these cities, not to the world in general. Thus, Israel, as a nation with its cities, would still have corporate existence. Israel here may even be intended in the same sense used earlier (Mat. 10:5-15) to refer to Palestine, not Samaria nor Gentile territory. From this it is clear that the term cities of Israel does not allude to those areas in Gentile country where Jews eventually would be found living throughout the world.

The fact that Jesus mentions here the cities of Israel should not be taken to mean that these were the only cities being evangelized by the Apostles during the period now alluded to, since in the same section the Master has already pointed out that this period would be characterized also by testimony before (governors and kings) and the Gentiles as well. So He is no longer speaking of that mission on which the Twelve were to preach to Jews only. (Cf. Mat. 10:5-6) This is rather a time when the Apostles would be evangelizing the nations, Israel included. With regard especially to Israel, says Jesus, you will not have terminated your work in this land during your world evangelization, until your time of opportunity will be brought to an end by my coming.

3.

Till the Son of man be come. Four interpretations have been offered:

a.

Does Jesus mean that they cannot possibly have fled throughout the entire length of Palestine, before Jesus Himself comes preaching through those same cities? If so, He would be viewed as coming to their rescue when in trouble, or coming to recall them in from their labors to rest. This view, chosen by Foster (SLC, 1965, 35), presumes that their task was so great and so urgent that they were commanded not to weigh themselves down with any extra equipment; they were to go with all effective speed . . . Like the seventy, the twelve were sent before Jesus to announce His coming and to prepare the various cities to receive Him (see Luk. 10:1-16). This view is, of course, based on the supposition that every detail of the discourse in Matthew 10 is to be applied with (relatively) equal force to the first mission of the Twelve in Galilee, a standpoint at least problematic, if not indefensible in light of the factors mentioned in the introduction to this chapter. For, while it is certainly believed here that this entire discourse was delivered prior to, and in preparation for, that first limited mission, it does not follow that every detail of the discourse is to be applied to that first mission. Many of the details, of which this verse (Mat. 10:23) is one, have relevance to later missions, This view has the handicap of failing to explain the relatively certain absence of serious persecutions during that early mission of the Twelve which would have driven them from city to city only to be rescued by Jesus personal coming to the particular Galilean town in which they were then endeavoring to work.

b.

Or did Jesus intend that the missionary of the Church would not be finished before the return of Christ at the end of the world? However, how could this exhortation be relevant to the immediate needs of the Apostles, since He has not yet returned in this sense? Would this tactic (persecuted in one city, flee to the next) be at all applicable to the present age of the Church, or for that matter, to ANY age of the Church from the end of the Jewish nation until Jesus return?

c.

Or does Jesus refer to the establishment of the Church on Pentecost as the significant coming here? This seems unlikely, inasmuch as the Apostles movements, just ahead of the persecutors, were intended to render possible the thorough evangelization of Palestine, a fact which would more likely be connected with their post-Pentecost activities. However, it is true that other missions did intervene between the early mission of the Twelve and Pentecost (Cf. Luke 10) which would turn this specific warning into a general order for observance by the Apostles and other workers during any mission. However, the other characteristics of the period described in this second section of Jesus discourse (Mat. 10:16-23) do not match what we know of the pre-Pentecost missions of the disciples. . This latter observation would tend to eliminate a pre-Pentecost application of the Apostles fleeing and, consequently, a Pentecost application of Jesus appearance. (See the Special Study on the Coming of the Son of Man, for further discussion of the Pentecost problem.)

d.

Or does He mean that some great manifestation of His glory would soon take place before they have the opportunity to evangelize all of Palestine and or flee through all the cities thereof? If we identify the coming of the Son of man with the retributive justice meted out on Jerusalem and Palestine, then Jesus final victory over Judaism with the fall of Jerusalem would actually take place before the Apostles could have covered all the cities of Jewish Palestine with the Gospel message. (See the Special Study for the reasons for this identification.) This declaration, so understood, becomes a precise prophecy having remarkable fulfilment in the uncertain times which were characterized by many hindrances to effective, continuous evangelism and which were caused by the rebellions that precipitated the Jewish War. This, in turn, culminated in the fall of the Jewish State.

If this latter interpretation be accepted, Jesus urgent demand means that the Apostles had only one generation in which to work freely among the Jews in Palestine, i.e. that forty-year period from Pentecost until the Jewish War. To Jesus, every soul was equally precious, so if one hamlet would not accept the message, perhaps another would. Consequently, every moment was precious. Time was not to be lost, trying to convince those who would not be convinced, when there were others who would be.

While these words refer specifically to the ministry of the Apostles, yet there is a real truth about Christian service, hidden just below the surface. When that great hour arrived for the coming of the Son of man, the Apostles would not have reached all the cities of Israel. Their work would be cut short and left largely unfinished. Vaughn (PHC, 253) suggests this implication:

Our Lord thus ministers to our necessities by warning us against several mistakes which are apt to spoil and ruin true work. One of these is the demand beforehand for a roundness and completeness of defined duty, which is not often to be found, and which must certainly not be waited for. The life and work, and the Christ-work of which this text tells, are never finished. . . . A deeper reason lies in the nature of the work. The most real work of all is the intangible, impalpable thing which we call influence. Influence is the thing which Christ looks for, and it is an indefinite, and so, an interminable thing.

G. THE SUFFERING OF THE SAVIOR AND HIS SERVANTS (10:24, 25)

Here Jesus seems to begin another major section of His discourse. (See Introduction of Chapter 10, where the outline is discussed.) In order to feel the general nature of this passage, as opposed to specific instructions for Apostles only, notice the terminology by which He describes the people for whom these exhortations are intended: disciple (Mat. 10:24); slave (Mat. 10:24); those of His household (Mat. 10:25); every one whoever (Mat. 10:32-33); he who (Mat. 10:37-39); you (Apostles, Mat. 10:40); prophet (Mat. 10:41); righteous man (Mat. 10:41); one of these little ones, a disciple (Mat. 10:42). But these general expressions do not at all exclude the Apostles, for what Apostles was not all of these and more? There is no such thing as an Apostle who was first a disciple of the Lord, but there certainly are many disciples who never were Apostles. In this section the Master addresses all those disciples who would have a part of His ministry from that day forward until He comes again. There is considerably less emphasis on the strictly apostolic ministry here and more attention is given to the entire work of the Church.

Having mentioned some of the great hazards these followers must risk, Jesus proceeds to provide them adequate motives for enduring them (Mat. 10:24-33). The first of these motives is: I your Master and Teacher have endured; you too can make it!

Mat. 10:24 A disciple is not above his teacher, nor a servant above his lord. Lenski (Matthew, 406) thinks this double statement is axiomatic, so self-evident as to need no proof. But we may ask ourselves why the Lord would say the obvious. He begins with what all could admit as true, in order to carry His listeners to see what emotionally they would not be so ready to admit, but what intellectually they must grasp as certainly true. But why begin with THESE two varied illustrations: what have they in common?

1.

The disciple is identified with his teacher by his own choice.

2.

The slave is identified with his lord by his masters choice, his masters purchase, hence he renders service because he is his masters property.

The slave here (dolos) is not merely a servant who renders service for a wage. So it actually takes both illustrations to describe our unique relation to Jesus. We are not simply and only his disciples to discuss with Him His views, His program, and then decide what parts of it are not acceptable to our growing minds, or are, in our view, inadequate or unnecessary. Rather, we are also His slaves to do His bidding, and since our service to Him is self-chosen, we have also chosen not to question His word.

But in what sense is it true that Jesus follower is not above his teacher (nor) above his lord?

1.

Some think this verse has something to do with how high a student can rise. They see Jesus as affirming that the best thing that can happen to a disciple is to tread in his professors footsteps, learn his mentality, his approach to the search for knowledge, learn his truth. This is an idea certainly taught in similar language elsewhere, however from the negative side applied to disciples who trust ignorant authorities. (Cf. Luk. 6:39-40; see my comments on Mat. 7:4, Vol. 1, 402) While it is true that this can happen in regard to the student, was there ever hope that this be also true in the parallel case of the slave and his lord, i.e., was there much hope for a slave to rise to the level even of his master? If not, the discussion, then, is not centered upon the accomplishments of the student, but upon his being better off than his superior.

2.

It is better to take this expression in the sense that no inferior is too good to escape the destiny of his superior. What ever was good enough for the Lord and Master is good enough for the servant-disciple. If it was not below the dignity of the Lord to humble himself to serve ungrateful men, suffer their abuse and ultimately die for them, it surely should not be considered below the dignity of His servant to do the same. (Cf. Joh. 13:14-16; Joh. 15:20)

This latter seems to be the better interpretive translation of not above (ouk . . . hypr): no better than. The implication is that Jesus disciples are not to think of themselves as exempt from any of the obligations to render service in Jesus spirit of humility or immune to the same persecutions the Lord Himself must suffer. But is it not even possible to harmonize the two interpretations above and consider both as inherently possible in the text? Consider the following:

The main point of these two parallel illustrations is that all subordinates in a given situation generally undergo the same destiny, for good or ill, as their superiors. If the teachers doctrine is brilliant and true, his students who followed him will be led into the same glorious truth in which the teacher himself lived. If, on the other hand, the teachers premises are false, all his students who remain faithful to him, will plunge with him into intellectual gloom. Either way, they owe what they are to him and share his destiny (so long as they follow him, of course). If a lord makes wise decisions that raise the honor and wealth of his house to greatness all his lowliest slaves will be privileged to share in his glory, since they are a part of his house. Contrarily, if he suffers for his bad leadership and unwise decisions, all his house declines with him. Thus, the hopes of the disciples are literally bound to the destiny of Jesus! If these alternatives were in Jesus mind, then they become instant tests of the disciples confidence in Him, since He warns them of what will certainly seem to them like an impending tragedy. Important people were already calling Jesus dirty names (Beelzebul) and with seeming impunity, which, if left unchecked, could proceed further, bringing Him into extremely dangerous collision with the highest religious authorities in Israel. These fears of the disciples were certainly justified, but Jesus here must inform them that theirs would be the same fate.

Mat. 10:25 It is enough for the disciple that he be as his teacher, and the servant as his lord. But in what sense must the disciple-servant be as his superior? To disciples, blind with materialistic messianic hopes, these words may have had a positive, hopeful ring, since they wanted above all else to share Jesus future. (Cf. Mat. 20:20-28)

1.

Their most optimistic view of their own chance for glory could not include being as glorious as their Lord, even though they would hope to be put in positions of authority and honor from the very first. But to the Lord who pronounced them, these words contained a succinct warning that envisions the suffering and dying of His faithful disciples for their convictions about Him.

2.

Or, if we eliminate the negative, unworthy elements in the disciples hopes, we see the disciples identified with (be as) their Lord in their service for Him. Morgan (Matthew, 108) puts it:

The King teaches us that, in all our service for Him, He reckons us as identified with Himself, as going in His place . . . He is above us; but His teaching is to make us become as He is, and all He is, is ours in this matter of service. . . . The bond-servant, bound to obey, because the property of the King, is yet as he goes forth, identified with His Lord, with his Lords royalty, his Lords dignity, his Lords authority, delegated by the king to speak for the King, in the name and nature and power of the King.

This is not absolute equality with the Lord and Master, for the very terms which describe the followers, i.e. slave and disciple, preclude this. But this identification with Jesus is not mistaken. (Cf. Mat. 10:40)

3.

But this realization, that there were to be moments when the disciples would be as their Master and Lord, means that this proposition of Jesus is also reversible: the Master and Lord shall fare no better than His own people. What a shock to the Apostles themselves to hear Jesus say: After all, I have said to you about your sufferings, remember: the Teacher is not above His disciples at this point either! If you are to suffer for the cause of righteousness, how much more will I, who am its chief proponent! Jesus was going to receive the same treatment that He here pictures for His men. What comfort these words would bring to these men in later years as they themselves underwent difficult days of hindrances, frustrating imprisonments, harassment and death! They would stay steady under fire, remembering, Our Lord Himself has passed this way too: by His grace we too shall stand!

Jesus emphasis in this section is upon the identification of His disciples with Him in His suffering, even though their identification with Him through their service in His name is a necessary corollary. If men would not accept the doctrine of Jesus, for whatever reason: misunderstanding, ignorance, deceit, conceit, prejudice, moral opposition or whatever, the disciples must expect no different experience. If it would appear that Jesus has not been able to get His instruction across to some people, the disciples who are teaching the same truth to the same kind of mind will face the same problems.

Wisely Jesus informs His men ahead of time what they may certainly expect. So doing, He removes the element of shock for the Apostles themselves, since the rude surprise of this evidence of mens rejection of their teaching might tempt them to use the tremendous supernatural power at their disposal in ways unworthy of the Lord who give it to them. (Cf. Luk. 9:51-55) Rather than retaliate, they must learn to continue patiently seeking the redemption of those who might yet be saved. (See on Mat. 5:11-12; Mat. 5:44) By giving Himself as the chief example (see below on Beelzebul). Jesus renders His men more capable of dealing with this vicious abuse, since they will have seen their Lord Himself under fire.

Against what frame of mind was Jesus warning directed? As the disciples thought of their inability and the greatness of the task He sends them forth to accomplish, they must have trembled. Jesus had mentioned the unrelenting hostile powers that would mobilize against them. Now He fortifies them for that onslaught: Yes, you will be facing difficulties beyond description, but always keep in mind that this is but the necessary outcome of your identification with me. (Rom. 8:29)

If they have called the master of the house Beelzebub, how much more them of his household! To reinforce His meaning, the Lord reminds the disciples of a shocking example that they had already heard and were yet to hear with increasing intensity even before Jesus died: Beelzebub! (Cf. Mat. 9:34; Mat. 12:24; Joh. 7:20; Joh. 8:48) According to the better manuscripts, this dirty name is not Beelzebub, but Beelzebul. Edersheim (Life, I, 648) sees a vivid pun in Hebrew here, which, of course, is lost in Greek and its translation, a pun which would carry both the ready wit of Jesus in His being able to combine memorable word combinations as well as give His disciples a taste of the harsh treatment they could expect. Edersheim points out that Beel-Zebhul means in Rabbinic language Master of the Temple but sounds so much like Beel-Sibbul which means, figuratively, lord of idolatrous sacrificing, or, literally lord of the manure pile, that one can immediately catch the bitingly sarcastic epithet when used in reference to Jesus. If Edersheim is right, or even near it, this crude humor of the scribes would have cut to the heart those who loved Jesus and would be anguished at this reference to their Lord. I still remember vividly the angry tears of a dear friend when he first read a certain theologians blasphemous suggestion that Jesus might be the bastard son of a German soldier. While this was a splendid reaction for one whose heart is bound up in Jesus, yet the disciples of the Lord must learn to steel themselves against this kind of brutal misrepresentation, lest they be so deeply shocked or offended by it or take it so seriously that they dismiss their mission as hopeless or give up their discipleship altogether. Whether the specific word be Beelzebul or any other blasphemous epithet that intentionally misrepresents everything Jesus stands for or is, some of the sting has already been removed from it by the Lord Himself. He proved He could face such hostility against Himself and despise the shame of the cross and endure it. (Heb. 12:1-4) To the alert disciple, this vicious abuse heaped on the disciple himself becomes the clearly outlined path where the Master has already walked! (Cf. 1Pe. 2:19-25)

There is another practical application of the text in the immediate situation of those early Christians: this abusive name-calling becomes the pre-attack warning signal that alerts them to the need for planning their flight to the next city. (Mat. 10:23)

How much more them of his household? It is as if Jesus had said, If our enemies have been a bit reticent about attacking me directly, out of fear of divine retaliation, they will hardly have this same fear of you and will the more readily slander you. In fact, when they will have begun to see that we do not use the terrible, destructive powers at our disposal in our own self-defense, they will grow bolder and bolder in their attacks. You may not have it so good as Iand they will crucify me! In none of this does Jesus outline a plan for retaliation against those who slander, harass or kill His men. He leaves them no alternative but that of accepting the suffering or else of playing the traitor to His cause. Although He guarantees them ultimate victory, yet there is no rancor or retaliation. He demands that they leave it to the judgment of eternity to rectify the injustices of time, the praise of God to silence the slanders of men. It takes a long view and a grand faith to believe Jesus and see Gods eternity as more real than time, in order to keep asking oneself, under the ever-present din of mens taunts, why bother to answer these men who before long will be forever silenced? (Cf. 1Pe. 4:12-19)

His household we are! (Heb. 3:6; 1Jn. 3:1-3) What a glorious privilege to belong to such a royal house! We belong to it, but before we will have enjoyed the privileges of so noble a connection, we will have paid dearly for it. As Barclay (Matthew, I, 395) preaches,

When Christianity costs something, we are closer than we ever were to the fellowship of Jesus Christ; and if we know the fellowship of His sufferings, we shall also know the power of His resurrection.

(Cf. also Php. 3:8-16; 1Pe. 3:9-18; 1Pe. 4:1-2; 1Pe. 4:12-19)

H.

FREEDOM FROM FEAR (Mat. 10:26-31)

I.

THE TRIUMPH OF TRUTH (Mat. 10:26-27)

Mat. 10:26 Fear them not therefore. But why did Jesus say therefore? While this is normally a good translation of on, does it have this meaning here? If Jesus is making an inference from the preceding material, what are the premises? Two solutions are possible:

1.

The actual reasons behind the inferential use of on (=therefore) are not stated in the text, hence must be supplied by the reader. If so, in light of the immediately foregoing context we might suggest something like the following: You, my disciples, will be treated much worse than me. What is to be your response as my disciples, my servants? This relationship precludes your doubting my provision and care. Therefore, do not fear them!

2.

Dana and Mantey (Manual Grammar, 256258) suggest a slightly adversative use made of on, in the sense of however, which would function admirably here to solve our problem. Accordingly, the sense would be: You, my disciples will be treated much worse than me. However, do not fear them! (See also Arndt-Gingrich, 597 on on.)

With good reason Jesus hammers on this theme throughout this discourse (Mat. 10:26; Mat. 10:28; Mat. 10:31), even as He had emphasized earlier the needlessness of anxiety under trial (Mat. 10:19). The Lord has depicted ugly days ahead for those who follow Him and minister in His service and most of the opposition they must meet will come from men who will stop at nothing to hinder their witness. It is absolutely essential for Jesus to continue to drum on this theme: DO NOT FEAR! Why? If fear is caused by uncertainty, and uncertainty is caused by disbelief of what Jesus has revealed, then fear is sin! Jesus will not have any disciple be uncertain about anything He has declared. Certainty that God will do and provide all that Jesus promises is the absolute answer to fear. Fear betrays this lack of trust. (Cf. Heb. 10:32-39; Heb. 13:5-6) Though these early Christians would have many reasons to react negatively to opposition raised to their labors, they must never allow their opponents to become bigger than God. But it is not enough just to say to people who have good reason to fear: Do not be afraid! There must be reasons, good ones, that can really allay their fears. The first reason the Master offers is His own personal guarantee of the triumph of truth.

For there is nothing covered, that shall not be revealed; and hid, that shall not be known.

This Hebrew parallelism states in two parallel phrases essentially the same observation: truth will out! This is one of the hardest, most concrete maxims in the universe and is worthy of stating in proverbial form, since it has many applications. (Cf. Mar. 4:22; Luk. 8:17; Luk. 12:2) Truth is the way things are, not as people tell it nor as they wish it to be. Any philosophy, or view of life, that refuses to admit the true nature of things as they are, can only break itself upon the rocks of this reality. Truth will triumph. Jesus guarantees this by stating categorically that no amount of ignorance or hiding ones eyes can impede truths ultimate conquest and complete vindication .

This realization immediately puts to test the disciples trust in Jesus to be telling the truth. Jesus does not mean merely the truth of the assertions He had just made about the dark, bloody future ahead of them, but He may also mean the truth of all of His message. This He lays on the line, I am willing to place my whole revelation in this framework. If I have been deceiving you, this fact too cannot be hidden. It too will be discovered. But in the meantime, you have enough evidence to decide whether my message comes from God or not, whether it is ultimate truth or not.
What is there about men that Christians are not to fear? This depends partly on what we think Jesus meant by what is covered that must be revealed, hidden that must be made known.

1.

Is it their secret, unscrupulous plans whereby they plot against the disciples?

a.

Is Jesus promising a sort of divine counter-espionage that provides the people of God with information regarding the movements of the enemy? (Cf. 2Ki. 6:8-19) But the question arises whether Jesus refers to the discovery of enemy plots to destroy the disciples and whether the revelation of the malicious plotting would be made known during this life and not rather later at the judgment, (However, see Act. 23:12-22; Act. 9:23-25; Act. 9:29-30) Another doubt about this view is seen in the Hebraistic parallelism formed by Mat. 10:26-27, in which the latter identifies more clearly, if not absolutely, what was covered . . . hid in the former.

b.

Is Jesus guaranteeing the total vindication of His servants, if not in this life, certainly in the next? (Cf. Rev. 2:9) McGarvey (Matthew-Mark, 92) suggests:

Disciples often suffer from injustice that is so covered up from the eyes of the world as to appear like justice, and there is nothing more disheartening than this. But Jesus assures them that no hidden or covered up iniquity shall escape exposure . . .

Here again is a test of their discipleship: can they ignore the harsh words, the sneers, the insinuations, the scoffing, the unreasonableness, the threats of reprisals, the loss of all the profit or advantages by which they must earn their living, in order to remain loyal to Jesus? Can they commit their lives (and all that sustains it) to Him who judges justly? (1Pe. 2:23; 1Pe. 4:19) If so, He is saying, You will get justice, not in this life necessarily, but before God. That is the only important tribunal to take into serious consideration, no matter how painful or unjust may be mens punishments.

2.

Or, in line with the foregoing context, there is another hidden thing that will ultimately be disclosed: the secret fears of Jesus followers themselves. This is the fear which takes all the fight out of them, that turns them into self-justifying cowards unable to face danger or death. This too will one day be discovered! (See on Mat. 10:32-33) Not only is this rationalizing cowardice wickedness, since it justifies denying Jesus in practical ways by refusing to take a stand for Him when that stand must be taken, but it involves an inexcusable hypocrisy. It is hypocrisy, because the disciples know that Jesus is supreme Lord, but they who give in to their fears, acts as if their tormentors are much more. But this self-excusing pretense is useless and senseless therefore and wicked, for one day God will mercilessly expose it. (Cf. Luk. 12:1-9)

3.

Are the disciples afraid that their inability, in view of the tremendous task before them, will cause them to fail to succeed in proclaiming the Gospel?

a.

There was much of the Gospel that Jesus could scarcely reveal even to His chosen Twelve, due to their spiritual immaturity and their strong prejudices against the foundational principles of His Kingdom. (Cf. the mysteries, or secrets, of the Kingdom of heaven Mat. 13:10-17; Mat. 16:20; Mat. 17:9) They had hardly grasped the reality of His deity or the character of the Throne He was to establish, nor could they understand the necessity for His death for the worlds sins. (Cf. Mat. 16:21-23; Mat. 17:22-23; Luk. 18:31-34) After these mighty facts were established and evaluated, the Apostles could understand and broadcast the full message in all of its power. But now, before the factat least two years before Calvary, the Resurrection and Pentecostthe disciples, from a human point of view, could not but doubt their own ability to make this glorious message known, especially since there was much in it that they themselves did not comprehend.

b.

Jesus argues: My present revelation of the Kingdom, that I challenge you to preach, will be misunderstood and misinterpreted and thus remain hidden to the majority of people to whom we all preach. But this is no motive for giving up! Sooner or later this very message we struggle to make real in the lives of those who hear us will come to light. It HAS to! The very secrets of Gods Kingdom that you will try to make men see, will not be any better understood when you proclaim them than when I say the same thing. But this is no reason to give up preaching. The truth will triumph!

So, out of this indefinitely applied proverb come three admonitions: Do not fear therefore that the proclamation of the Gospel shall fail, or that the enemies of the Gospel shall succeed, or that your own cowardice can remain hidden! What a motive for enduring: Jesus is in full control of all the unknowns in our ministry! He says, Do not fear the opposition, even though it forces you to work harder, for I intend to make progress in the face of the opposition.

Mat. 10:27 What I tell you in the darkness, speak ye in the light; and what ye hear in the ear, proclaim upon the house-tops. This Hebrew parallelism may identify what must be revealed in the preceding verse. However, this sentence could also be an independent thought, not entirely connected with the preceding, hence the other interpretations are also offered in Mat. 10:26. It may be that Jesus is taking the foregoing thought in a specific direction, even though Mat. 10:26 itself permitted wider application.

What I tell you means Jesus own teaching, that is what must be revealed, not more nor less, A man has nothing worthwhile to say who has not listened to Jesus and learned. But having learned, a man has to speak what he has heard from Christ, as if he were standing himself in the presence of the living God. (Cf. 2Co. 2:17; 2Co. 12:19; 1Pe. 4:11) This is the principle truth of which Jesus guarantees the triumph.

What I tell you in the darkness, . . . what you hear in the ear is that classified information He had intrusted to the inner corps of disciples, much of which He required to be kept confidential until the proper moment. (Cf. Mat. 16:20; Mat. 17:9) The time would come when the Lord could make clear His own true nature and identity as well as vindicate His program. But that time was not yet, since, for a long time then future, He must use dark parables for the masses, while taking His close disciples aside to explain their meaning in private. (Cf. Mat. 13:10-17)

In harmony with the suggested outline of this discourse, indicated in the Introduction to Chapter 10, it should be noted that this demand for the widest possible publicity for Jesus teachings proves that He is now referring to a period in the disciples work later than Pentecost, when the Christians witnessing was geared to a world-wide evangelistic effort. (Mat. 28:19-20; cf. Mat. 17:9 : Tell no one the vision, until the Son of man is raised from the dead.)

Speak ye in the light . . . proclaim upon the house-tops. When the moment came for the Apostles to break the story, they were to show aggressive courage in publishing it. (Cf. Act. 4:13-20; Act. 4:23-31; Act. 5:20; Act. 5:29-32; Act. 5:41-42; Eph. 6:19-20; Eze. 3:9) The housetops, or the flat roofs of Palestinean houses, were the scenes of many activities. (Deu. 22:8; Jos. 2:6-8; Jdg. 16:27; 1Sa. 9:25; 2Sa. 11:2; Neh. 8:16; Isa. 15:3; Mat. 24:17; Act. 10:9) Plummer (Luke, 318) claims that to this day proclamations are often made from the housetops. This makes it evident that Jesus is pleading for the widest possible publication of His message, a fact that demands that the Church adopt every medium her finances can reach, that succeeds in bringing the Word to the greatest number of hearers.

2. THE RIGHT REVERENCE (10:28)

Right after picturing nothing better than blood, sweat and tears for His men, the Lord demanded that they not only fly in the face of the enemy but bombard his fortresses with the most vigorous public proclamations of the Kingdom of God. This is entirely foolhardy from any human point of view, for if Jesus is serious, He is asking His followers to commit social, religious, political and individual suicide. But Jesus IS just that serious, and He IS expecting His men to go on these suicide missions. (Cf. Mat. 10:38-39) He knew fully well that His people were going to be reduced to fools for Christs sake, the scum of the earth, the dregs of humanity. (Cf. 1Co. 4:9-13) He also knew that only genuine disciples can be made to suffer to this extent in order to carry out His mission to the world. But He must provide them the motive strong enough to drive them forward no matter the cost, the obstacles or temporary set-backs. He must stiffen the moral reserves of the very men whom He must continually scold for having painfully too little faith. (Cf. Mat. 8:26; Mat. 14:31; Mat. 16:8; Mat. 17:20; Mar. 16:14) But this cannot be done merely by showing them that their fear is without basis. They need stronger compulsion than this! Intellectually based convictions are absolutely necessary, but they must be deep enough to touch the sentiments, the emotions, fundamental enough to activate the will in only one direction despite all opposition. So the Creator of men here reaches into His men and takes hold of one of their most fundamental drives: fear. But notice His tactic: before He sets the right reverence, the proper fear, before their eyes, He removes the mistaken fear.

Mat. 10:28 And be not afraid of them that kill the body, but are not able to kill the soul. Those that kill the body is the way Jesus labels the enemy, and his disciples cannot miss the implication. Jesus spares no words now as He bares the horrible reality that lurks just ahead for His people! The early Christians, along with their thrilling stories of heroic martyrs, also honestly remember those black days for the Church when fear of physical death tempted many to deny any relationship with their Lord. But the fearful torments and horrible death to which the persecutors can put the human body are not to be permitted to dim the disciples view of God! Jesus wants His men to be able, even in the very face of their tormentors and murderers, to look up and see Him who is invisible, the real Governor and Judge of the universe. (Cf. Heb. 11:27) Their loyalty to Him and their even more painful awareness of His judgment, despite their seemingly endless pain, affliction and brutal death, are to hold them firm. (Cf. 2Co. 4:7-12, 2Co. 4:16 to 2Co. 5:11 a; see how Paul develops this motif further.) How different is the ring of these words of Jesus from those frightened excuses of those moral cowards who would try to justify the committing of any sin, merely in order to have ones life! This is the kind of challenge that appeals to real men and contains within itself ample motive for enduring whatever suffering must be faced for Jesus sake!

Right at the very heart of this bloody description of apparent defeat for the Christians is another bold declaration that guarantees victory for the man who accepts the presuppositions on which it is based. Those that kill the body . . . are not able to kill the soul! The presuppositions will be discussed later. Luke (Luk. 12:4 b), on another occasion, includes the victorious shout of the Christian, even while gasping his last: . . . after these things, they HAVE NO MORE THAT THEY CAN DO. Matthews word is just as forceful: They CANNOT KILL THE SOUL. The frustrated murderers stand helpless before a broken hunk of human clay! Their prey has escaped beyond their grasp: the Christian witness has just been introduced into the presence of his King! But, mark, it is Jesus who makes this declaration, and it is Jesus who showed how to make it work. Morgan (Matthew, 109) puts it beautifully:

There is no utterance more vibrant with victory. . . . Presently this King went to the Cross without faltering, without flinching, with regal bearing, so that the man who condemned Him look for all time mean and contemptible in His presence.

The presuppositions involved in Jesus demand cry out for examination, since He who created man (Joh. 1:3) and knows what is in man (Joh. 2:25) is making a clear pronouncement on human psychology, which at such a critical moment in the service of His servants, i.e. when they face trials, persecution and death for Him, must not be merely nice theory. Jesus must express something here that is fundamental to the very essence of humanity, if He would provide any real comfort to suffering disciples. Jesus states without explanation that the soul (psych), as over against the body (sma) is a reality to be reckoned with. Death separates the soul from the body, since persecutors and murderers were powerless to damage the soul. On the other hand, God could certainly touch the psyche, bringing both it and the (resurrected) body into judgment and condemn the whole man! (Cf. Joh. 5:24-29; Rev. 20:11-15; Act. 24:15) Out of this information arise several important conclusions:

1.

Man is not merely an animal, although his mammalian body certainly shares many characteristics with animals. The destiny of his psyche is not enmeshed with that of his body. (It is the other way around, Rom. 8:23) Therefore his morality must not be that of an animal morality devolving into civilized bestiality. His psyche certainly lives in the body and is definitely influenced to a certain extent by it. (See 1Pe. 2:11; 1Pe. 4:1-6; Gal. 5:17; Gal. 5:24; Rom. 6:1 to Rom. 8:39) But Jesus demand (and the Apostolic theology of the NT backs Him up) is that mans psyche is that part of man which makes the decisions hence is responsible to God. (Cf. Mat. 10:39; Mat. 16:24-27; Luk. 12:20; Rev. 6:9; Rev. 20:4; 2Co. 5:10; Rom. 13:11-14)

2.

Mans soul, contrary to the views of many, has real existence beyond the grave, and after the resurrection of the just and unjust (Joh. 5:28-29) must stand whole, body and soul reunited, before his Maker to give account. And in this state God will destroy those fearful recreants who denied Jesus.

It is fruitless to speculate whether God intends to annihilate the wicked after their judgment (destroy the soul and body in gehenna,) since many clear texts and single Greek words (like apllumi, apoleia, olethros) solve the problem by stating in unequivocal language what the fate of the wicked shall be after a few billion years more or less. However, we must remember that human language is a very limited tool for describing the exact nature of the fate of the wicked, since that is not an experience which is common enough to humans to require words to express it. Even the best of human language to express this is figurative, since we have not experiences of infinity (boundless space) or eternity (endless time) or hell (endless punishment). So, every word God has used to warn us of the latter is a word borrowed from the usual human vocabulary, invented to describe the experiences we do have. (See below on Gehenna and compare the same figurative use of language to describe heavenly realities, Revelation 21, 22.)

So what the Scriptures actually do produce is a picture of what the fate of the wicked will be like. Just as the reality of Gods plans for the saved will be better than any word-picture He has drawn of it, so the reality of Gods punishment for the wicked can be worse than any terms He has used to describe it.

Even if annihilation were the actual meaning of the Bible language, this offers no hope in any way to the sinner who hopes to have his way in this life, dash through Gods judgment on his way out past a short period of punishment for his misdeeds, after which he just fades out into a blissful nonexistence. There is no hope even in what the human sinner thinks will be non-existence, since God is able to punish him even in that state which human beings describe as non-existence. How? Even if God had used the word non-existence or annihilation, it does not follow that the sinner fully understands the objective reality God is describing by that term, any better than he understands inextinguishable fire or undying worms. (Cf. Mat. 3:12; Mar. 6:48)

In an excellent article that presents the view held by this author, James Orr (ISBE, 25012504), after giving practically unassailable Scriptural evidence for the view that the finally unrepentant will be eternally punished, still remarks:

While dogmatisms like the above (i.e. universal salvation, annihilation and second probation, HEF), which seem opposed to Scripture, are to be avoided, it is equally necessary to guard against dogmatisms of an opposite kind, as if eternity must not, in the nature of the case, have its undisclosed mysteries of which we here in time can frame no conception. The difficulties connected with the ultimate destinies of mankind are truly enormous, and no serious thinker will minimize them. Scripture does not warrant it in negative, any more than in positive, dogmatisms; with its uniformly practical aim, it does not seek to satisfy an idle curiosity (cf. Luk. 13:23-24). Its language is bold, popular, figurative, intense; the essential idea is to be held fast, but what is said cannot be taken as a directory to all that is to transpire in the ages upon ages of an unending duration. Gods methods of dealing with sin in the eternities may prove to be as much above our present thoughts as His dealings now are with men in grace. In His hands we must be content to leave it, only using such light as His immediate revelation yields.

For further notes on the punishment of the wicked, see below.

3.

Another important conclusion that comes out of this revelation of the dual nature of man is the realization that Jesus is challenging to the very core His disciples real acceptance of the existence of the spirit world. In the most emphatic way the Lord is demanding that they decide immediately whether they believe in His dual-sided world view with its immediate, tangible, physical world so near at hand, and its invisible, apparently distant world of the spirit. This contrast will become even sharper as well as more evident later (Mat. 10:32-33): men (here on earth) versus my Father who is in heaven.

But rather fear him who is able to destroy both soul and body in hell. Here again the Master puts the real faith of His people to the test by probing their grasp of this reality: You stand, not before the judgment of human persecutors but before the bar of God! (see on Mat. 10:32-33) He is sounding out the firmness of their real convictions about future, hence seemingly unreal, events. He does this, because He knows there is nothing so anchoring to the soul as a sound eschatology. But rather fear him. There is nothing basically wrong with being afraid, since God Himself created in us this drive to self-protection, of which fear is the emotional expression. The burning question is, then, not whether we should fear or not, but of WHOM should we be afraid, of dying men or of the living God? Bruce (Training, 114) reminds us that the wisdom of the serpent lies in knowing what to fear.

That we may assume that him who is able to destroy both soul and body in hell is God, and not Satan, is proved by the observation that, while the tempter . . . is him who, when one is in danger, whispers, Save thyself at any sacrifice of principle or conscience, (Bruce, Training, 115), Satan is not the ultimate reality, not the final Judge with whom we have to do. It is true that his conniving results in getting men destroyed in hell, but he himself will suffer the same fate at the hands of the living God against whom he has led the human rebellion. (Rev. 20:10-15) So it is God who executes the sentence mentioned here and thus must be feared. Plummer (Luke, 319) is right to observe that we are not in Scripture told to feat Satan, but to resist him courageously (Jas. 4:7; 1Pe. 5:9); . . . Fear God and resist the devil is scriptural doctrine.

But is fear a proper motive for ethical conduct? Jesus thinks so and does not hesitate to produce it in any disciple who is tempted to be disloyal. With so much at stake as the faithful proclamation of the Gospel and the salvation of men, especially the soul of the Christian witness himself, Jesus must appeal to the strongest motivation possible. Lenski (Matthew, 410) writes:

By the fear of God (He would) drive out the fear of men. . . . This is not childlike fear, the motive of filial obedience, but the terrifying fear of Gods holy burning wrath which would strike us if we yielded to the fear of men and denied His Word and His will, Psa. 90:11; Mat. 3:7. This is the fear which really belongs to the enemies of God and Christ, the fear from which they try to hide by their self-deception, which yet will at last overwhelm them. It is really not to touch the disciples heart save as a last extremity when nothing else will keep him true.

This is not a slavish fear, based only on the conviction of Gods sheer power to destroy, a conviction bare of any sense of His love or justice. It is rather a fear of God because He is right. Our deep sense of the sheer holiness of God will not only deepen our fear that God will punish us, but it strengthens our fear that we should grieve His love. Here is a paradox: He teaches us to fear, that we might be fearless! The explanation: the man who fears God has nothing else to fear. Yes, fear is a worthy motive for ethical conduct. Bruce (Training, 114) points out that there are two kinds of deaths, one caused by the sword, the other by unfaithfulness to duty. In so saying, he puts his finger on the menace of the second death. (Cf. Rev. 20:11-15) Barclay (Matthew, I, 400) carries the thought further:

There are things which are worse than death; and disloyalty is worse than death. If a man is guilty of disloyalty, if he buys security at the expense of dishonour, life is no longer tolerable. He cannot face men; he cannot face himself; and ultimately he cannot face God. There are times when comfort, safety, ease, life itself can cost too much.

The most cruel persecution is childs play compared with falling into the hands of the living God! (Heb. 10:26-39) While fear is not the highest motive for ethical conduct and granted that love and a sense of duty should be the driving force that keeps a Christian faithful under fire, Jesus meets His disciples where they might be at their weakest. He says, If you must fear, fear God! (For the other side of the question, see my article The Reasonableness of the Redeemers Rewards for Righteousness, Matthew, I, 198201.)

Destroy both soul and body in hell. Hell here is not a literal translation of Jesus word, but it is a good paraphrase of His meaning. Jesus said Gehenna, and, in so doing, illustrated perfectly the state of our knowledge (or better: our ignorance) of the spirit-world just beyond this life, as well as illustrating what is meant by the word revelation. As stated above, we do not have any absolutely correct or even adequate concept of hell, so anything God (or Jesus here) wants to say about His punishment of the wicked, He must reduce to human concepts, language and thought-forms. That is, He wants us to understand something significant about it; otherwise, He could tell it the way it is and still leave us in the dark about its nature, because of our inability to understand such profound concepts. Jesus makes a passing reference to a place where God destroys people, in, Gehenna, (en genn). Though Gehenna is the Greek transliteration of the Aramaic form of the Hebrew G-Hinnom, valley of Hinnom, referring to a ravine south of Jerusalem, its literal meaning has little to do with eternal divine wrath. But every time the word is used in the NT it designates the place of eternal punishment of the wicked. (See Mat. 5:22; Mat. 5:29-30; Mat. 10:28; Mat. 18:9; Mat. 23:15; Mat. 23:33; Mar. 9:43; Mar. 9:45; Mar. 9:47; Luk. 12:5; Jas. 3:6) How Gehenna came to mean hell is not so important at this point as the fact that it DOES mean it.

Two causes are offered to explain this use of the valley of Hinnom as the technical designation for the place of final punishment. This valley of Jerusalem has been the zone near Jerusalem where the abominable worship of Molech was perpetrated (cf. Lev. 18:21; Lev. 20:2-5; 2Ch. 28:3; 2Ch. 33:6). Due to this practice, when these repulsive idolatries were abolished by King Josiah (2Ki. 23:10), the zone was defiled. Later Jeremiah (Jer. 7:32; Mat. 19:1-13), in reference to this defiled area, prophesied that all Jerusalem would be so defiled. Refuse of all kinds, even human carcasses, was cast into this area, making it the garbage dump of the city. Fires were kept burning to consume the rubbish. Gesenius (Lexicon, 872) takes Topheth as signifying a place of burning (the dead), and even place of graves, although he admits that many commonly derive the word from a place to spit upon, i.e. abhorred. However, since this place appears to have borne this name among even idolaters themselves, he prefers a place of burning. It is this meaning that causes Isaiah to use the word Topheth metonymically of the burning place for the King of Assyria. The idea of Gehenna, or valley of Hinnom in which the Topheth was located, as a type of Hell seems to be derived by making a symbolic name from the above passages and from the horrible practices that took place in this valley. The continual burning of the garbage there may have also rendered the name synonymous with extreme defilement. (See ISBE, 1183, 1371; Edersheim, Life, I, 550, 551; II, 280, 281) The passage from earthly and temporal defilement in a place notorious for human sin and suffering, to the place where the wicked would be finally and eternally punished, then, becomes a natural step.

The point is that Jesus, in attempting to reveal to us what we cannot otherwise know or even imagine about the garbage dump of the universe, makes use of a well-known word that conveys to the Jewish mind all the abhorrence, defilement, pain and suffering associated with Gehenna, the garbage dump of Jerusalem. But this offal heap will be like no other destruction we have ever known, since its character is also like a lake of fire (Rev. 20:14), eternal fire (Mat. 18:8); a furnace of fire (Mat. 13:42) and yet with all the light one usually associates with fire, the same place is called outer darkness! (Mat. 8:12), a place where men gnash their teeth, even though they have been toothless for years. In order to form a clear idea about the revelation Jesus has given of the ultimate fate of the unrepentant, consult the following pertinent passages: Mat. 5:22; Mat. 5:29-30; Mat. 10:28; Mat. 18:8-9; Mar. 9:43; Mar. 9:45; Mar. 9:47-48; Luk. 12:5; Mat. 23:15; Mat. 23:33; Mat. 8:12; Mat. 13:41-42; Mat. 22:13; Mat. 25:41; Mat. 25:46; Jas. 3:6; Luk. 16:22-24; Luk. 16:28; Jud. 1:12-13; Rev. 14:9-11; Rev. 19:20; Rev. 20:10; Rev. 20:14-15; Rev. 21:8; 2Th. 1:6-9. Two excellent articles on the question are Fosters The Teaching of Jesus Concerning Hell, (The Final Week, 102119) and Orrs article Punishment in ISBE, 2501ff.

What a motive for endurance! Those who have put God in His rightful place in their scheme of things and fully understood what this must mean to them in the moment of trial before human tormentors, have nothing more serious to fear than death from them. But those who have not settled this one fundamental question, or who have settled it wrongly, must necessarily find themselves prey to the usual human terrors and die a thousand times before their deaths. (Cf. Isa. 8:11-15; 1Pe. 3:14; Heb. 13:6; Rev. 2:10)

3. THE CARE OF THE CREATOR (10:2931)

Here is Jesus next motive for steadfastness despite all that man can contrive, God is not merely the Judge before whom the disciples must stand: He is your Father, and, with this word that evokes all of the encouraging, comforting power of that relationship, the Lord excites all the unyielding incorruptible allegiance that family pride can demand. Here is the perfect mixture of a proper fear of the Lord nicely balanced with a confident love for the Father. Jesus is not satisfied to place before His people only the sterile fear of a critical Judge. Nor can He permit His children to conceive of Him as an indulgent great Buddy in the skies, who has only endless love and requires nothing from those selfish monsters who would call themselves His people.

Mat. 10:29 Are not two sparrows sold for a penny? Jesus use of oucbi instead of m, indicates that He expected His listeners to agree that this was the going price on these seemingly insignificant birds, incidentally informing us that sparrows were an article of commerce. ISBE (2839) comments: This is a reference to the common custom of the East of catching small birds, and selling them to be skinned, roasted and sold as tid-bitsa bird to a mouthful. And not one of them shall fall on the ground, whether caught in a trap (cf. Psa. 91:3; Psa. 124:7; Pro. 6:5) or killed, without your Fathers knowledge and consent (neu to patrs humn, Arndt-Gingrich, 64). Not one of them: this is a bit more expressive than none of them taken in a collective sense, even though, ultimately, the general meaning is the same. This throws the emphasis upon the one bird: Not even one of them, though many of them could be bought for little. The bird-seller in the market would cry Two sparrows for one thin copper coin! Today five birds for the price of four, with one thrown into the bargain! (Cf. Luk. 12:6) This means that even the odd sparrow, the one thrown in for good measure, is dear to God. Luke has Not one of them is forgotten before God. Jesus could not have made it any plainer that each and every bird is individually present in Gods mind when it dies. This will be driven home when He makes His application in verse 31.

Your Father is a far different concept from the Creator of sparrows, as far different as the emotional impact that it makes. (See notes on Mat. 6:26; Mat. 6:32, Vol. I) While assuring us of Gods omniscience, the Savior intimates that our Father not only knows such detailed information as the fall of sparrows, but feels and cares about us.

Mat. 10:30 But the very hairs of your head are all numbered. Several commentators have insisted upon the difference between counting hairs and numbering them. Does the Greek word arithemo justify this distinction?

1.

If so, then perhaps Morgan (Matthew, 110) is right in saying,

Jesus said God numbers them. Counting is a human process. Numbering is more than counting. It is attaching a value to every one, almost labeling each; a far more wonderful thing than counting.

Or, as Lenski (Matthew, 412) has it:

Jesus says that each hair is not only counted as one but has its own number and is thus individually known and distinguished. So if any one hair is removed, God knows precisely which one it is.

2.

However, Arndt-Gingrich (105) translate arithmo simply count, which, in relation to the practical insignificance of human hairs in the universe, may merely affirm that Jesus expression is but a proverbial expression, without intending to affirm that God spends His time operating a current file on the past, present and future vicissitudes of hairs! (Cf. 1Sa. 14:45; 2Sa. 14:11; Luk. 21:18; Act. 27:34)

Thus, in these two parallel illustrations, Jesus advances His argument from Gods interest and care about relatively minute things outside us, to Gods care for minutiae connected with us. The smaller the object used as a basis of comparison, the less its value, the greater is the force of Jesus argument: God knows what is happening to His children, and He knows how to care for them. This puts muscle into the demand the Lord had made earlier that the Apostles go out without what would seem to be absolutely necessary provisions. (Mat. 10:9-10)

Mat. 10:31 Fear not therefore; ye are of more value than many sparrows. This deliberate understatement is similar to another: If your Father notes the fall of the tiniest sparrow, do you suppose He could somehow miss a Boeing 747? (Cf. Mat. 12:12) Not only is man so much larger than a sparrow, and consequently would be more obvious visible to the gaze of God, but also man is of so much more consequence to God than any number of other creatures. But Jesus is not describing the importance of His Twelve Apostles alone, so much as He is pointing to the excelling importance of any disciple. (Cf. Luk. 12:6-7)

Fear not therefore. This admonition connects this lovely picture of the love of God, with the horrible revelations of the uncertainties and the unknowns in the disciples future, mentioned earlier. But this is just the point: Gods concern for and care of His people is not just pie in the sky by and by, but practical strengthening, comfort and provision in the present. Fear, then, is SIN and punishable in hell. The list of hells inmates has the cowardly, the timid, those without faith at the top of the list! (Rev. 21:8) This is because fear presupposes that God is somehow paying no attention to our needs or else our plight could somehow escape His notice. Fear would even blame God for appearing not to care about us or feel our weakness or pain. Fear would hold that the mere mechanics of running the universe, a task suitable for an omnipotent and omniscient Being, could occupy the entire attention of Him who created man for His own fellowship! To this Jesus cries: No! Your care, your needs, your struggles, your sufferingYOU are of more value to God than any combination of intricate or minute details involved in steering the stars or spotting sparrows! What a motive for enduring faithfully whatever may come! Barclay (Matthew, I, 402) puts it so well:

Gods love for men is seen not only in the omnipotence of creation and the great events of history; it is also seen in the day-to-day nourishment of the bodies, of men. (Cf. Psalms 136, esp. Psa. 136:25) The courage of the Kings messenger is founded on the conviction that, whatever happens, he cannot drive beyond the love and care of God. He knows that his times are forever in Gods hands; that God will not leave him nor forsake him; that he is surrounded for ever by the care of God. And if this is soof whom then shall we be afraid?

Is it possible to imagine, much less actually meet, the man who was in want, because he had trusted God too much and gave too much to Christ and His work? Even if that man loses every possession he ever owned and actually were wondering where his next meal were coming from, would he consider himself in want, so great is his love for and dependence upon God? Jesus takes mans other responsibilities into consideration elsewhere (see notes on Mat. 6:19-34), so He is not encouraging indolence at all. Rather, the commands in this context require that the disciple work to the limit of his capacity as if everything depended upon his achievement, and God will provide his needs, since, ultimately, everything depends upon God.

FACT QUESTIONS

1.

Explain the figures of speech involved in this section, showing to what Jesus referred by each figure: sheep, wolves, serpents, doves.

2.

Name several occasions upon which the very things predicted in this passage actually took place in the life and ministry of the people regarding whom Jesus was here speaking. Show how they responded in splendid obedience to Jesus instructions.

3.

List the specific instructions Jesus gave whereby the disciples were psychologically prepared to avoid anxiety.

4.

What does Jesus mean by the expression: It is not you that speak but the Spirit of your Father that speaks in you?

5.

To the end of what must the disciples endure?

6.

Explain why the disciples were to flee to another city when they were not received in one city.

7.

List some of the various explanations offered for the phrase: till the Son of man be come, and then give your reasons why you accept the interpretation you do.

8.

Explain what Jesus meant by the reference to students and teachers, servants and lords. How does this reference advance His argument?

9.

Define the word Beelzebul and explain its reference in this context.

10.

Explain the reference to revealing what has been covered or hid. About what part of the disciples ministry was Jesus talking? Was this a promise or a threat, an encouragement or a warning, or both?

11.

How did people account for the miracles of Jesus? How did others account for the miraculous phenomenon seen among the Apostles at Pentecost?

12.

What is Jesus meaning in His argument about who has real power to destroy both soul and body?

13.

To whom does Jesus refer when He describes someone who can destroy both body and soul in hell?

14.

In this serious discussion involving the life and death questions touching the survival of His disciples, what is the point of the reference to the price of sparrows?

15.

In what other connections had Jesus used His argument based on the value of sparrows and the exact count of hairs on ones head? What is the underlying connection in each case that makes this a pithy proverb expressing a great truth?

16.

Does the expression destroy both soul and body in hell refer to total annihilation of the wicked or those who deny Christ, or is this merely a vivid expression describing eternal punishment? On what basis do you answer as you do?

17.

Give a short summary of the biblical teaching on the subject of hell. In so doing, explain the reference to Gehenna.

18.

State the declarations in this text that suggest or openly emphasize Jesus divine authority.

Fuente: College Press Bible Study Textbook Series

(16) I send you forth.The nominative pronoun is emphatic, It is I who send, and that not so much as an assurance of protection, but, as the words that follow show, as reminding them of their responsibility as His delegates.

As sheep in the midst of wolves.Nothing can be more striking than the union of this clear foresight of conflict and suffering with the full assurance of victory and sovereignty. The position of the disciples would be as sheep surrounded by a flock of hungry and raging wolves, the wolf being here, as elsewhere in the New Testament, the symbol of the persecutor.

Wise as serpents.The idea of the serpent as symbolising wisdom, seems to have entered into the early parables of most Eastern nations. We find it in Egyptian temples, in the twined serpents of the rod of sculapius and of Hermes, in the serpent-worship of the Turanian races, in the history in Genesis 3 of the serpent that was more subtle than any beast of the field. For the most part it appears in Scripture as representing an evil wisdom to be fought with and overcome. Here we learn that even the serpents sinuous craft presents something which we may well learn to reproduce. When St. Paul caught men with guile (2Co. 12:16), becoming all things to all men (1Co. 9:22), he was acting in the spirit of his Masters counsels.

Harmless as doves.Better, simple, sincerei.e., guileless. The Greek indicates more than simple harmlessnessa character in which there is no alloy of baser motives. Once again truth appears in the form of paradox. The disciples of Christ are to be at once supremely guileful and absolutely guileless. Our Lords reference to this symbolism gains a fresh significance when we remember that He had seen the heavens opened, and the Spirit of God descending like a dove upon Himself (Mat. 3:16). In and by that Spirit the two qualities that seem so contradictory are reconciled.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

II. PREDICTIONS OF APOSTOLIC ENDURANCE OF PERSECUTION, Mat 10:16-23.

In this second part our Lord expands the view from the present trial mission, so as to comprehend the warfare and sufferings of their entire apostolate.

16. Sheep in the midst of wolves A most impressive image of the contrast between the meek messenger of the Gospel and the persecutors by whom he will be surrounded. Helpless, unarmed, undefended, to all appearance his only destiny is destruction.

Wise as serpents, harmless as doves The secret stealth of the serpent has rendered him a favourite Oriental image of cunning. But the same word is here used that we find in the Septuagint, Gen 3:1: “ The serpent was more subtle than any beast of the field.” Harmless as doves By the same symbolism, abounding in Scripture, the dove is the emblem of innocence and purity. By this combination of emblems of contrasted character our Lord describes the true Christian wisdom. It is innocently artful; it is simple yet sharp-sighted; it is inventive to accomplish schemes of good.

As the serpent is the bodily emblem of Satan, so the dove is the bodily emblem of the Holy Spirit. The true apostle is to be shrewd like Satan, yet pure like the Spirit of his Master.

Fuente: Whedon’s Commentary on the Old and New Testaments

“Behold, I send you forth as sheep in the midst of wolves, be you therefore wise as serpents, and harmless as doves.”

Jesus introduces His warnings about the future by likening their going forth as similar to that of sheep going among wolves. This in itself is a reminder of the uniqueness of the event. No one sends sheep among wolves. Only God could do that. As those who are poor in spirit (Mat 5:3) and meek (Mat 5:5) and compassionate (Mat 5:44) they will find themselves having to face the arrogant, the proud and even the violent. They will thus need to be shrewd, to know how to pacify, and to avoid confrontation. The vivid contrast demonstrates that He is speaking in exaggerated fashion. The extremes would not always be quite as great. This was the worst case scenario (but they would often feel like sheep among wolves).

‘Wise as serpents.’ The serpent keeps out of sight and moves around unobserved, and then suddenly it strikes. Both its safety and its effectiveness depend on its subtlety, its seeming non-existence, and its speed of action. In Gen 49:17-18 it is thus linked interestingly with salvation. Its subtlety is proverbial.

‘Harmless/innocent as doves.’ The dove is harmless, causes no trouble, is sweet and gentle (and thus used of Solomon’s beloved – Son 1:15; Son 2:14; Son 4:3 etc), open and honest, and is non-violent. The combination of subtlety and wisdom, swiftness and sweetness, rapid reaction and gentleness, reveals those who are shrewd, wise, and quick and decisive in thought and action, and yet reliable, gentle, honest, kind and compassionate.

Fuente: Commentary Series on the Bible by Peter Pett

The Dangers That They Will Face In The Future.

Having declared the positive side of what their experiences will be Jesus now turns to the problems that they will face. For while they go trusting their heavenly Father for His provision, and as representatives of the Coming One, they must not thereby think that they will be immune from men’s hatred. For just as John’s teaching, and His own teaching, have produced hatred in men, so will theirs. They must therefore expect the worst. They will find themselves up against both religious and civil authorities, and will have to cater with family divisions caused by the attitudes of people towards Him. This had already been seen in what had happened to John the Baptist under the very ‘king’ who ruled Galilee (Mar 6:14-29). It was to be seen in the attitude displayed by the Scribes and Pharisees towards Him (Mat 9:3; Mat 9:34; both serious charges). It was to be seen in such attitudes as that of Nazareth (Luk 4:28-30). And it was as clear as day from what was promised in the Old Testament that it would happen to all righteous people who sought to walk with God, often expressed in extreme terms as here (e.g. Mic 7:5-6; Isa 66:5; Eze 22:7; Zec 7:10-12; Zec 13:7-9).

We may see in Jesus’ words an element of deliberate exaggeration in order to bring out the significance of what He is saying, for this was a regular feature of Jesus’ teaching (compare Mat 5:13-16; Mat 5:22-26; Mat 5:29-30; Mat 6:2; Mat 7:3-6). His words are to be thought about and not all to be taken literally. They are not all aimed at pedantic minds. (Although He does also awesomely provide for pedantic minds as well).

Analysis of Mat 10:16-23 .

a “Behold, I send you forth as sheep in the midst of wolves, be you therefore wise as serpents, and harmless as doves” (Mat 10:16).

b “But beware of men, for they will deliver you up to councils, and in their synagogues they will scourge you (Mat 10:17).

c “Yes and you will be brought before governors and kings for my sake, for a testimony to them and to the Gentiles” (Mat 10:18).

d “But when they deliver you up, do not be anxious how or what you shall speak, for it will be given you in that hour what you shall speak (Mat 10:19).

c For it is not you who speak, but the Spirit of your Father who speaks in you” (Mat 10:20).

b “And brother will deliver up brother to death, and the father his child, and children will rise up against parents, and cause them to be put to death” (Mat 10:21).

a “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” (Mat 10:22).

Note that in ‘a’ the sheep go among the wolves, and in the parallel they are to be hated of all men. In ‘b’ they will be delivered up to face the Jewish courts, and in the parallel they will be delivered up to them by their own families. In ‘c’ they will be brought before even the highest authorities, as a testimony to them and the Gentiles, and in the parallel it will not be their testimony but the testimony of their Father in Heaven Who speaks in them. Centrally in ‘d’ God will give them the words that they are to speak.

Fuente: Commentary Series on the Bible by Peter Pett

Many Will Reject the Gospel: Jesus Exhorts His Disciples to Fear God Amidst Persecutions The subject of Mat 10:16-39 is about rejection and persecution. Jesus exhorts His disciples to fear God rather than man because they will be persecuted (Mat 10:16-26). They were to speak what He tells them to speak (Mat 10:27-31). If they do not speak forth God’s Word from fear of man, Jesus will not speak of him before the Father (Mat 10:32-33). The Gospel message was not intended to bring peace, but rather division (Mat 10:34-39). This passage will be followed with Jesus’ promise that some will receive the Gospel message (Mat 10:40-42).

Outline – Here is a proposed outline:

The Gospel Brings Persecutions Mat 10:16-26

Speak What the Lord Tells Us to Speak Mat 10:27-31

Confessing Christ Before Men Mat 10:32-33

The Gospel Brings Division, not Peace Mat 10:34-39

Mat 10:16-26 The Gospel Brings Persecutions ( Mar 13:9-13 , Luk 21:12-17 ) Mat 10:16-25 gives us the warnings that Jesus gave to His twelve apostles about the persecutions that will follow as a result of preaching the Gospel.

Mat 10:16  Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.

Mat 10:16 Word Study on “wise” Strong says the Greek word (G5429) means, “ thoughtful, that is, sagacious or discreet, implying a cautious character.” Zodhiates says it means, “to think, have a mindset. Prudent, sensible, practically wise in relationships with others.”

Word Study on “harmless” Strong says the Greek word (G185) literally means, “unmixed,” and figuratively means, “innocent”; thus, harmless, simple.” Zodhiates says it means, “without any mixture of deceit, without any defiling material.”

Mat 10:16 “be ye therefore wise as serpents, and harmless as doves” – Comments – Before the Fall we are told that the serpent was the most cunning animal that God had made among the beasts of the field (Gen 3:1). Hence, the term “wise” is used. We also know that a dove seems to be so pure and innocent and gentle among birds. My wife and I were given two white doves during our wedding ceremony. As we took them in our hands and released them into the room in a customary Filipino wedding fashion, the birds did not struggle to be free, nor did they try to bits us. They were gentle and harmless, pure and innocent of what was taking place. Thus, the primary characteristic of the serpent is his mental wisdom to outsmart his opponent, while the dove reflects innocence and purity of heart. Thus, we see Jesus taking two characteristics of animals in order to illustrate a point.

Comments – As children of God we are to walk with integrity; however, the world deals with us in a clever manner. Please let me explain what an American goes through in the early years on the mission field. When an American first moves into the mission field, he or she goes through several phases of adjustment. The first phase happens in the first few months of an assignment when everything is new and exciting. The local people are trying to make friends with these new missionaries; however, this friendship is often an effort to gain financial support. This excitement soon fades away when a young missionary engages with the culture and confronts corruption and dishonesty everywhere he turns. Then, for the first several years, a missionary goes through what is commonly known as “culture shock.” The foods are foreign, the behavior of the local people is confusing, they miss home and the strong support of a local church, etc. In this phase, a missionary can withdraw himself somewhat from the local people in order to feel protected and safe. This is the time when missionaries often return home, simply because they are not willing to crucify the flesh and follow their calling. In order to remain in the mission field, they must experience a painful process of dying to one’s own will and relinquishing oneself to the will of God. Not everyone is willing to go through this process. Because of culture shock, a missionary new to the mission field, fresh from the love and support of a strong Christian fellowship back home, often feels like returning home to this warm embrace of loving saints. This phrase of culture shock is a time when it becomes hard for a missionary to be open and transparent and friendly with the local culture. If a missionary endures this phase of culture shock, and he accepts his fate (or calling) of living overseas in a foreign land, he begins to understand this new mindset of the culture in which he now lives. He learns to relax and engage with the culture without so much stress. He can behave normally again, friendly, and communicating with the people because he understands that they think differently, and he has stopped expecting them to behave like himself.

Illustration – When I first became a missionary in Africa, I was naive about the way people thought and reasoned. I had entered a culture where people dealt with others through cleverness, having come from a Judeo-Christian culture where integrity was praised. I soon learned to conduct myself wisely, not believing everything someone told me. As a Christian, I could not respond to them in the same deceitful, clever manner that they were dealing with me. I had to walk in love and as harmless as a dove. The culture were like wolves in that they would like to devour all of my material assets. So, I had to protect myself by using wisdom while buying in the market place.

Gen 3:1, “ Now the serpent was more subtil than any beast of the field which the LORD God had made . And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?”

Mat 10:18-20 Comments – Our Testimony Before Leaders In Mat 10:18-20 Jesus tells us how to conduct ourselves when men rise up against us and ask us for a testimony of our faith in Him. The idea of being wary of men continues the thought from the preceding verse to be wise as serpents. We are to have use prudence in our dealings with others, since some men will try to take advantage of us and persecute us. However, in purity and innocence as doves, we are to allow the Holy Spirit to speak through us.

We find that Paul the apostle is the best illustration of how God places His children before kings and leaders for a witness of the Lord Jesus Christ. Paul stood before Felix and Festus, the Roman governors over Judea and he stood before the Roman Emperor in Rome. It appears from Paul’s opening statement in Act 23:1 that he had prepared a strong defense and was ready to deliver it unto the Sanhedrin. However, a slap in the face can be intimidating and cause one to lose his focus, concentration, and composure. However, in Act 23:6 the Spirit of God intervenes and gives Paul a new strategy when the Scripture says, “But when Paul perceived” This is a perfect example of what Jesus told the apostles in Mat 10:18-20

Mat 10:23  But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.

Mat 10:23 Comments – Jesus tells us in Mat 10:23 that the disciples will not have gone through the cities of Israel before the Son of Man returns. We now understand this to be a reference to Christ’s Second Coming. It is a puzzling statement none the less. Benny Hinn suggests that the Christians fled the land of Palestine in 70 A.D. when Jerusalem was destroyed by Titus, the Roman Emperor, and was not inhabited again until recent years when the nation of Israel was reborn. He says that this verse may be referring to the evangelism of the people of Israel immediately before His Return. [429] If we then refer to the previous verses where Jesus refers to intense persecutions coming upon believers and that “he that endureth to the end shall be saved,” we get a sense that Jesus is speaking about the end times immediately before His Return, and not just the first century of the early Church.

[429] Benny Hinn, This is Your Day (Irving, Texas), on Trinity Broadcasting Network (Santa Ana, California), television program.

Joyce Meyer understands this statement to mean that the disciples will have plenty of cities to go to and will not run out of cities by the time Jesus Christ returns again. [430] In this case, Israel would simply represent the first phase of the Great Commission to go into all the world, as is seen in the book of Acts.

[430] Joyce Meyer, Life in the Word (Fenton, Missouri: Joyce Meyer Ministries), on Trinity Broadcasting Network (Santa Ana, California), television program.

Mat 10:24  The disciple is not above his master, nor the servant above his lord.

Mat 10:25  It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?

Mat 10:25 Scripture Reference – Note:

Luk 6:40, “The disciple is not above his master: but every one that is perfect shall be as his master .”

Mat 10:26  Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.

Mat 10:27-31 Speak What the Lord Tells Us to Speak ( Luk 12:2-7 ) In Mat 10:27-31 Jesus tells His disciples that they must speak what He tells them to speak.

Mat 10:27  What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops.

Mat 10:27 Comments – Note these similar words from Frances J. Roberts:

“Write those things which I say unto thee. Write and hold back nothing of all that I shall say unto thee. For I shall speak unto thee in the darkness and shall make thy way a path of light . I will cry unto thee out of the confusion round about, and thou shalt hear My voice and shall know that which I do. For My way is hid from the rebellious and from the disobedient, and from them that seek to walk in their own wisdom.” [431]

[431] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 41.

Mat 10:32-33 Confessing Christ Before Men ( Luk 12:8-9 ) In Mat 10:32-33 Jesus tells His disciples the results of either obeying Him or denying Him. If we confess Jesus before men, Jesus will confess us before the Father. But if we deny Him, He will deny us before the Father. The parallel passage in Luke’s Gospel entitles Jesus Christ as “the Son of Man”, which fits the theme of His Gospel. Luke’s Gospel says that Jesus is confessing before the angels of God rather than the Father.

Mat 10:32  Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.

Mat 10:33  But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.

Mat 10:34-39 The Gospel Brings Division, not Peace – ( Luk 24:26-27 ) Jesus continues His exhortation to His disciples by explaining that the proclamation of the Gospel did not bring immediate peace, but rather conflict and division among people. This is a spiritual battle for the souls of men, which will not be done without a battle. Jesus was the Prince of Peace (Isa 9:6, Dan 8:25). At His birth the angels announced peace on earth and goodwill towards men to the shepherds in the field (Luk 8:14). However, Jesus’ first coming was to bring revolution, and not peace. It would be a time when the powers of darkness that held men in blindness and sin would be challenged and defeated. It would be a time of battle for the souls of men, culminating in the seven-year Great Tribulation Period that would usher in the Second Coming of Jesus Christ. True peace would come when Jesus returns to rule and reign from Jerusalem; but mankind would have to wait two thousand years for such peace to come upon earth.

Isa 9:6, “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.”

Dan 8:25, “And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.”

Luk 2:14, “Glory to God in the highest, and on earth peace, good will toward men.”

In world religions it is normal for children to follow their parents in their beliefs. A proselyte is often enticed into a new religion by offering earthly benefits. I have seen in Africa that cults easily attract members by offering food and clothing to the poor. But in Christianity, serving the Lord comes at a great cost. This is because mankind is naturally depraved and resists the truth, and he persecutes those who obey the truth. Man’s depravity is not held back by family ties.

Mat 10:34  Think not that I am come to send peace on earth: I came not to send peace, but a sword.

Mat 10:34 Comments – In Mat 10:34 Jesus tells His disciples that He has come to send a sword. He speaks this within the context of warning His disciples about impending persecutions against them. This statement serves to forewarn the New Testament Church of pending persecutions. Jesus was not saying that He was coming as a rebel to revolt against the Roman oppression in Palestine; for Josephus described Judea as a place of much insecurity, with “ten thousand other disorders” and “full of robberies.” ( Antiquities 17.10.4; 17.10.8; 20.6.1) There were numerous revolts among the Jews during this period of Jewish history. Rather, Jesus was telling His disciples that with the preaching of the Gospel comes persecutions.

Mat 10:37  He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.

Mat 10:37 Comments – F. F. Bruce explains that the Hebrew thought and speech is making an extreme contrast Mat 10:37 for the sake of emphasis. He uses Luk 14:26 to illustrate this Hebrew way of saying that someone must love God far more than his earthly family. [432]

[432] F. F. Bruce, The Books and the Parchments (Old Tappan, New Jersey: Fleming H. Revell Company, 1963), 46.

Luk 14:26, “If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.”

This is exactly what the parallel passage in Mat 10:37 says when Jesus tells us that we must love Him more than our parents or children.

Mat 10:37, “He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.”

Thus, God is saying that our love for Him must be far more than any earthly love that we should have.

When God says that He loved Jacob and hated Esau, He was saying that He loved Jacob far more than his closest blood kin. This statement is meant to place emphasis upon the immeasurable love that God has for His people.

Mal 1:2-3, “I have loved you, saith the LORD. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the LORD: yet I loved Jacob, And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.”

Comments In this passage of Scripture (Mat 10:1-42), Jesus is sending out His twelve disciples to preach the Gospel of the Kingdom of Heaven. Jesus is not saying that God does not care about our families when we must leave them in order to serve the Lord. As a missionary in Africa for thirteen years, I was willing to leave my family and go overseas. I watched God take care of my family through divine providence and provision through the course of those years. He loves our parents, brothers, wives, and children and longs to take care of them, but He needs those who are willing to make great sacrifices for the sake of the Kingdom of God.

Mat 10:38  And he that taketh not his cross, and followeth after me, is not worthy of me.

Mat 10:38 “is not worthy of me” – Comments That is, “not worthy of fellowship with me and blessings” ( Thayer), or “does not deserve to belong to Jesus (perhaps ‘is not suited for me’)” ( BDAG).

Mat 10:39  He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.

Mat 10:39 Scripture Reference – Note:

Joh 12:25, “He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.”

Fuente: Everett’s Study Notes on the Holy Scriptures

The Perils of Apostleship.

The basis of the apostles’ conduct:

v. 16. Behold, I send you forth as sheep in the midst of wolves; be ye therefore wise as serpents and harmless as doves.

Their attention is called to the importance of His instructions. I send you, emphatic; He, the promised Prophet, makes use of His power in commissioning them as His assistants; in the midst of dangerous circumstances His gracious protection would attend them. Due to the natural depravity of men and the hatred of redemption, their position would be that of sheep surrounded by wolves, but not in the power of the wolves! Danger might ever be lurking near, and vigilance untiring is demanded. Here nothing but weakness and natural timidity: there nothing but fierceness and rapacity; yet the mission must go on. The situation requires the wisdom, the prudence the cunning of serpents, Gen 3:1; Psa 58:5; but, incidentally, the guilelessness, the innocence, the simplicity of doves, Hos 7:11. “Though Christ commands His disciples to be harmless as the doves, that is, they should be upright and without bitterness, yet He also admonishes them that they be prudent as the serpents, that is, they should diligently beware of false and deceitful people and be careful, as it is said that serpents in battle with special cunning and art watch and shelter their head.”

Fuente: The Popular Commentary on the Bible by Kretzmann

Mat 10:16. Behold, I send you forth as sheep, &c. Considering the nature of the tidings which the apostles were now sent out to publish, namely, that the kingdom of heaven was at hand, the number and variety of miraculous cures which they were enabled to perform in confirmation of their doctrine, and the greatness of the benefits that they were empowered to confer upon the families who should entertain them kindly, it is reasonable to think that they were flattering themselves with the hopes of great honour and acceptance wherever they came. In the mean time, the event was by no means to answer their expectation; they were everywhere to be despised, persecuted, delivered up into the hands of public justice, and punished as evil-doers. Our Lord, therefore, in the most fair and generous manner forewarned them of these things; made them large promises of the divine aid, and gave them directions with respect to their conduct in every circumstance. Behold, I send you forth, &c. “I send you forth weak and defenceless amongst a cruel and wicked people.” Be ye therefore wise as serpents, and harmless as doves. “On the one hand, be so prudent as not to irritate them unnecessarily by your behaviour or mode of speaking, ch. Mat 7:6.; and on the other, let not your prudence degenerate into craft, lest it lead you to betray the truth, or to encourage men in their evil practices. Join prudence and harmlessnesstogether;renderingyourselvesremarkableforintegrityamidthegreatest temptations, and for meekness under the greatest provocation.” The word rendered harmless, , properly signifies pure and unmixed, or unwilling to do any harm. See Stockius. The simplicity recommended here, includes meekness and sincerity; and it is with these virtuous qualities that the Lord Jesus Christ tempers what might be pernicious in the serpents, whose prudence is commonly accompanied with a mischievous disposition. See Gen 3:1. Our blessed Saviour has given remarkable instances of the prudence that he requires here in his disciples. Compare ch. Mat 22:21, &c. Bishop Warburton observes, that the character of the Christian mission is denoted in these words, Behold, I send you forth as sheep; and the condition of an unbelieving world in the following,I send you in the midst of wolves. Though the faith waits be propagated only by the mild measures of persuasion, yet even this would provoke the wolfish disposition of the power of darkness to put in use all the iniquitous contrivances of fraud and violence for its oppression. Their provident Master, therefore, delivers them a rule for the integrity and prudence of their own conduct; Be ye wise,&c.a direction equally respecting their private andtheir public characters, whereby the first might correspond with the dignity of their office, and the other with the objects of their care. So that, as men, the human virtues, as missionaries the social, are recommended to their practice, and both under the familiar images of the serpent’s wisdom, and the dove’s innocence. What these human virtues are, the illusion in the figurative expression will discover; what the social, must be determined by the occasion of the precept, Be ye therefore wise as serpents, and harmless as doves; a direction conveyed in two proverbial sayings, whose import the disciples perfectly understood. The first alludes to a vulgar supposition of the ancient world, which gave credit to certain artists, who pretended to the power of rendering serpents innoxious by the force of charms and incantations. The men who traded in this imposture, in order to hide their frequent miscarriages, made the people believe that some of these serpents had gotten a trick as good as their own, which was, to shut their ears to their enchantments. Hence the proverb of the deaf adder that stoppeth her ears, which refuseth to hear the voice of the charmer, charm he never so wisely; by which moralists would infer the wisdom and safetyof abstaining from unlawful pleasures. The second, of beingharmless as doves, alludes to as ancient and as fanciful an error of the naturalists, that the dove is without a gall. The whole of this monition, therefore, to the disciples in their private character implies, that they should learn to abstain from all unlawful and intemperate pleasures, and to suppress in themselves all the sentiments of rage, envy, and revenge; the serpent’s wisdom being directed against the concupiscible passions, as the dove’s innocence is against the irascible; and both together make one good precept for the subjection [through the power of Almighty Grace] of our brutal nature to the rational, in which consists the exercise of the human virtues. Could any thing be more harmless than this method of propagating religion? Could any thing be more holy than the manners of its propagators? What regard to the rights of men, to the laws of society, was enjoined to the offerers of the Gospel! What neglect of the interests of flesh and blood was required of the receivers of it! Truth was the lasting foundation on which Jesus erected his church, and holiness and virtue the livingprinciples which were to actuate its members. Indeed, the purity of his intentions, and the rectitude of his measures, are so evident from theevangelic history of his life and death, that the most stubborn infidel is ready to clear him of fraudulent imposture, and to centre all his suspicionsinawell-meaning enthusiasm. This is the last miserable refuge of obstinate impiety.

Fuente: Commentary on the Holy Bible by Thomas Coke

Mat 10:16 . ] Introduces demonstratively the thought for which Mat 10:14-15 have prepared the way. Such forms of address as , , etc., frequently occur in the singular in classical writers also, and that, too, where it is a question of plurality (Mat 18:31 , Mat 26:65 ; Joh 1:29 ; Act 13:46 ); see Bremi, ad Dem. Philipp . I. 10, p. 119, Goth.

] here, as always, is emphatic (in answer to Fritzsche, de Wette, Bleek): It is I who send you into the midst of such dangers; conduct yourselves, then, in such circumstances in a manner becoming those who are my messengers; be wise as serpents, and so on.

] tanquam oves , etc., i.e. so that, as my messengers, you will be in the position of sheep in the midst of wolves. Usually . is made to depend on , in which case , in accordance with its well-known pregnant force (Bernhardy, p. 208 f.), would not only express the direction of the verb, but also convey the idea of continuing in the position in question, while would have the meaning of as . This is harsh, inasmuch as the , which occurs so often in the New Testament, is in no other instance (in Luk 4:19 it is an abstract expression) used in such a local sense. Moreover, gives more striking prominence to the danger than the simple .

] Etym. M.: , . Comp. Rom 16:19 , Phi 2:15 , common in classical authors; see Ruhnken, ad Tim . p. 18. In view of the dangerous circumstances in which they would be placed, Jesus asks of them to combine (a combination to be realized under the direction of the Holy Spirit, as in Mat 10:19 ) prudence (in the recognition of danger, in the choice of means for counteracting it, in regard to their demeanour in the midst of it, and so on) with uprightness , which shuns every impropriety into which one might be betrayed in the presence of the dangers referred to, and therefore refrains from thinking, choosing, or doing anything of a questionable nature in connection with them. For Rabbinical passages bearing on the wisdom of the serpent (Gen 3:1 ) and the innocence of the dove (Hos 7:11 ), see Schoettgen.

The loftiest example of this combination is Jesus Himself ; while among the apostles, so far as we know them, the one who ranks highest in this respect is Paul .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

4. Trials waiting the Messengers of Jesus. Among wolves. Mat 10:16-18

16Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless [simple]18 as doves. 17But beware of men: for they will deliver you up to the councils [, spiritual tribunals], and they will scourge you in their synagogues [as supposed heretics]; 18And ye shall be brought before governors and kings [secular tribunals]19 for my sake, for a testimony [] against [to] them and the Gentiles [ ].

EXEGETICAL AND CRITICAL

Mat 10:16. Behold, I send you forth.We note the gradation by which Christ prepares His disciples for persecution. 1. They were not to expect enrichment, but to obtain subsistence; 2. they were to expect rejection; they were to anticipate that even terrible persecutions would befall them. This, however, only after He had announced the judgment impending over unbelievers. Behold, I send you. The Lord rapidly passes to the painful experience awaiting them. The emphasis rests on : I am He who sends you into such dangerous circumstances. Meyer. But the expression also implies the gracious protection which would attend them (Theophylact, Beza, Bengel).

In the midst of wolves: , not , into, etc.20The disciples are not sent to the wolves as such, but in the midst of wolves, in order to seek out those who would receive the kingdom. The meekest and most defenceless messengers of peace are commissioned to execute their work among the most furious, powerful, and, as it would appear to man, unconquerable opponents of the truth. Even at this early stage, Christ opens to their view the sufferings which awaited them as Apostles, that so they might courageously, and yet carefully, go forth into the world. Sheep in the midst of wolves are to all human appearance wholly lost;what, then, were they to do? The wolves here signify not only cunning, but also malignant disposition and hatred of truth and of Christ; for it is the favorite chase of wolves to break into a herd of sheep. But here the old story is reversed: a few sheep invade the territory of wolves.

In the midst of these wolves, the sheep were, so to speak, to become transformed into serpents and doves; i. e., to deport themselves with the wisdom of serpents, and the simplicity or harmlessness of doves. In virtue of the former quality, they would be able to avoid persecution without incurring guilt; in virtue of the latter, to encounter persecution without compromising their principles. These qualities are opposed to each other; they never occur combined in nature, nor in the natural disposition of man. But the Spirit of Christ combines in higher unity these natural antagonisms. The serpent slips innumerable times from the hand of the pursuer, and the dove does not settle in any unclean place,it approaches him who is gentle, and will never do harm to the persecutor; its safety lies in flying upward. Lastly, the dove is a symbol of the soul rising in prayer and faith, and ultimately rising above death and the grave.21

Mat 10:17. But beware of men.In order to occupy a right position with reference to persecutors, you must beware of men generally, whose weakness frequently degenerates into treachery.The councils, or Sanhedrim, were the spiritual judicatories connected with the synagogues of the country, where the sentence of scourging pronounced upon heretics was executed. (Comp. Winer [and W. Smith], sub Synagogues.)

Mat 10:18. But also before governors and kings.A gradation. They are to be brought not only before spiritual, but also before secular judges, as if they were common criminals. The , governors, were the provincial authorities, consisting of the Proprtors, the Proconsuls, and the Procurators. The term kings embraces the rulers of Palestine, of other countries, and of the Roman Empire. In short, the passage applies to all civil magistrates and rulers.

For a testimony.These trials will result in a testimony of the Lord, their martyrdom being the highest spiritual confirmation of the Gospel both to the Jews and to the Gentiles. Such was the final object of these persecutions, applying, as Meyer rightly suggests, to their testimony both before secular and spiritual judges. We also agree with Him in referring the word to the Jews, and not the governors and kings, who were themselves the Gentiles. Accordingly, we have the following successionfirst, martyrdom to the Jews, then to the Gentiles. The Jews are here the representatives of all the later sufferings of the Christians, as, indeed, the Judaizing spirit in the Middle Ages was the real cause of the persecutions of believers during that period. Meyer rejects the explanation , proposed by Chrysostom. But we must bear in mind that the is the effect of the ,to the one, to repentance; and to the others, who hardened themselves, to judgment.

DOCTRINAL AND ETHICAL

1. The Lord here sets before us the essential characteristics of true martyrdom, by which we may judge every martyrdom which has taken place. One inference at least is plain, viz., that martyrdom cannot be avoided by any exercise of wisdom or caution. Such, then, is the certain prospect opened to faithful witnesses. But the object of their sufferings is correspondingly glorious. Their martyrdom was to serve to Jews and Gentiles as the final confirmation of the gospel, and hence to manifest its highest effects.
2. The Sanhedrims, or spiritual tribunals, whether composed of great or of small hierarchs, have always been in the van in the persecution of evangelists. (The theologians of Jena, in 1561, were wont to say of the Lutheran consistories, that in Rome there was only one Pope, but in Weimar, nine!) Then come the synagogues, or the historical religious associations. At last, the act of real treason ensues, when spiritual matters are handed over to secular judges (according to the hypocritical principle: ecclesia non sitit sanguinem), and governors and kings, incited by a furious rabble, become persecutors of the truth. What then? Beware of men: of men in their inhuman human passions.

3. What Christ here predicted to His disciples (including Judas), He Himself first experienced.

4. A life-picture of fanaticism in the people. Mat 10:21 follows a life-picture of fanaticism in the family.

HOMILETICAL AND PRACTICAL

Christ sends His witnesses as sheep in the midst of wolves: 1. Apparent hopelessness of the mission (sheep, wolves); 2. the miraculous deliverance (like serpents, like doves).How the councils of the Jews and the scourging in the synagogues were re-enacted in the Middle Ages (the Inquisition, torture, Crusades).Martyrdom, as predicted by the Lord: 1. Its development; 2. its certainty; 3. its glorious aim.The contrast between martyrdom and fanaticism.All fanaticism is unchristian, and becomes at last antichristian, even where it professes to defend the cause of Christ.

Starke:The cross, not outward prosperity, the sign of the true Church.Gerhard: Sit serpentinus oculus in corde columbino.Even to this day, the witnesses of Christ are charged with sedition and heresy.Quesnel: A minister must not be afraid to tell the truth even to kings.22What comfort in persecutions, that we suffer for Christs sake!

Gossner:Patience under persecution for Christs sake is the greatest mark of true discipleship, greater even than miracles. It is itself the greatest miracle. The devil may imitate miracles, but he cannot inspire patience.

Heubner:In a certain sense, this applies to all Christians: they are in this world as sheep in the midst of wolves.The people of God ever cherish kindly, trustful, and affectionate feelings; but are met on every side by malice.Christians who are innocently condemned by worldly tribunals, may feel themselves infinitely superior to them: time shall be, when they will be the judges of their accusers.God often so disposes it, that preachers of righteousness, who otherwise would not have access to princes, should be brought before them in bonds.

Footnotes:

[18] Mat 10:16.[, etym. (from and privativum) unmixed, simple, pure. So Meyer after the Etym. Mag.: , . Comp. Rom 16:19; Php 2:15. Lange: ohne Falsch, and in parenthesis, arglos, rein. Bengel, however, in loc, explains , sine cornu, ungula, dente, aculeo: innoxii active, atque adeo etiam passive.P. S.]

[19] Mat 10:18.[The proper order after the Greek, as observed in Langes German version, would require this change But also before governors and kings shall ye be brought, .P. S.]

[20][So also Bengel, Gnomon in loc.: , in medio: non in medium. Tam estis inter lupos. Maldonatus, on the contrary, confounds the two prepositions here: In medium, pro , sicut Hebraice pro ,.P. S.]

[21][Wordsworth, quoting from Hilary and Jerome: It is said that the serpent shows his wisdom in guarding his head, whatever other part of his body is struck. So let us be ready to sacrifice anything but our faith; or, let us guard our head. Christ. The innocence of the dove, says Jerome is shown in likeness to the Holy Ghost.P. S.]

[22][Quesnel adds what Starke and Lunge omit: but with abundance of prudence (with the wisdom of the serpent). He who flatters them, makes himself an accomplice of their sins.P. S.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

DISCOURSE: 1343
WISDOM AND INNOCENCE TO BE UNITED

Mat 10:16. Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.

IT is a favourite idea with many, that a great part of the Scriptures was written for those only of the Apostolic age; and that it is improper for us to apply to ourselves what was delivered to them. Now we readily grant that some things had a peculiar and primary reference to the Apostles, and to others of that day; and that, as far as any thing was peculiar to them, it would be wrong for us to take it to ourselves: but we must assert, on the other hand, that as far as we are in the same circumstances with them, what was spoken to them is strictly and properly applicable to us. What was delivered to the Apostles themselves in this address of our Lord, was only partially applicable to them at the time it was spoken. The foregoing part of the chapter was suited to them in their first mission through the land; but what is contained in our text and to the end of the chapter was comparatively inapplicable to them till after the day of Pentecost: yet, as far as circumstances required it, they were to regard it from the first moment that it was spoken to them. Thus then it is with us: every word of God, to whomsoever delivered, is to be considered as intended for us, in proportion as our situations accord with theirs to whom it was delivered. Accordingly we do not hesitate to take to ourselves the direction in our text: nor is it to ministers only that we would apply it, but to Christians in general, whose situation in the world so far accords with that of the Apostles, that they universally need the same warning to be given them, and the same path of duty to be pointed out.

We shall proceed to notice then,

I.

The situation of Christians in the world

It may seem harsh to represent them as sheep in the midst of wolves: and we will grant that the general establishment of Christianity, and the laws enacted for the support of it, afford a protection to us which the first Christians did not enjoy; but the enmity of the human heart against God is the same as ever; and the light of Divine truth is as offensive to the carnal eye as ever; and the hostility which exists against true Christians at this day, is the same as existed in the heart of Cain, and of all ungodly men in every age; it is the same in its nature, and, when unrestrained by law, is the same also in its degree; it only differs in the particular acts by which it is evinced. The distinction of wolves and sheep still exists, though the power of the wolves is restrained: but what St.Paul says in reference to Ishmael is still as true as ever, As then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.

In confirmation of this, we appeal to the manner in which the godly are universally treated:

1.

An universal prejudice exists against them

[Names of reproach are given them now, as much as in any age of the world. These names vary from time to time; but they are constantly understood to designate persons that are weak and contemptible; and men universally affix a stigma to the character that is branded with them. Let any person, however respectable in himself, and however excellent in his deportment, be spoken of as a Methodist, or any other name of like import, and every one will conceive him to be either a weak enthusiast or a designing hypocrite: every thing that can be spoken to his disadvantage will be boldly asserted, eagerly listened to, and readily believed; nor will one single person in ever so large a company be found bold enough to vindicate his injured character. If a fault can be found in him, it will be magnified beyond all bounds: what he has done once or twice in his life, will be represented as his daily practice: and the faults of one will be imputed to the whole body: nor can a wolf more delight in the blood of a lamb, than these do in tearing to pieces the characters of the Lords people. We appeal to all, whether this be not true? and whether there be not still as much reason as ever to say, we know concerning this sect, that it is every where spoken against?]

2.

Their very character exposes them to injuries

[It is well known to be an established principle with them, to suffer patiently, and not to avenge themselves; insomuch. that if a person professing godliness should indulge an angry and vindictive spirit, he would be universally considered as having no pretensions to real piety. Hence every one is bold enough to insult or injure them: a man that would not dare to shew the smallest disrespect to a worldly character, will take liberties with them, and calumniate them without fear. As the defenceless condition of the sheep invites the wolf, whose ferocity would be curbed in the presence of a lion, so a cowardly principle operates on the world, and instigates them to attack those from whom they expect no vindictive retaliation.]

3.

They are considered as the legitimate prey of all who choose to oppress them

[It is well said by the prophet, He that departeth from evil maketh himself a prey. Let any other respectable person be calumniated, and he will find some one to espouse his cause; but, as we before observed, the religious man has no advocate; every one has a right to say of him whatever he pleases. Let any other order of men be loaded with opprobrium, and multitudes will start up in their defence: yea, even a word that can bear an interpretation unfavourable to them, will be construed into a libel: but ten thousand words, the most harsh, the most cruel, and the most unjust, may be spoken against religious people; the whole order of them may be condemned as fools and hypocrites, and no one will feel himself offended, nor will any one complain of the uncharitableness of such censures. Whence then is this? Is it not, that these people are generally understood to be excluded in a measure from the common rights of men; and that every one has a right to attack them as he will? Let a disorderly man interrupt a public or private concert, and an universal indignation will be excited against him: but let him disturb a religious assembly in their public or social ordinances, and the world will be far more ready to vindicate than condemn him; or, at most, will only smile, as though he had committed but a slight and venial offence.

Do not these things shew, that religious people are not on a footing of equality with others; and that, in respect to such treatment, they are as sheep in the midst of wolves? Yes, verily, it both is so, and must be so: The servant cannot be above his lord; and, if they have called the Master of the house Beelzebub, much more will they those of his household.]
Let us now then consider,

II.

The conduct which that situation calls for

The serpent is said to be more subtle than all the beasts of the field: and the dove is proverbially kind and innocent. Now the wisdom of the one and the harmlessness of the other are very desirable to be combined in the Christian character; because it is by such an union only that the Christian will be enabled to cope successfully with his more powerful enemies.
He should unite these graces,

1.

In the avoiding of evil

[It is lawful and proper to avoid persecution, when we can do it without violating the laws of truth. The Apostles, when persecuted in one city, were directed to flee to another: and that great champion of Christianity, St.Paul, when the Jews laid wait for him at the gates of Damascus, was let down by the wall in a basket, that he might escape their fury. Our Lord himself too, when ensnaring questions were put to him, so that his answer, whatever it might be, would be made an occasion of accusation against him, repeatedly avoided the snare, sometimes by not answering at all, sometimes by a significant action, sometimes by asking a question in return: thus baffling the designs of his blood-thirsty enemies, and constraining them to say, Never man spake like this man. In this way we may act also. We must not dissemble, like Peter, to please or satisfy any set of men whatever; but we may take advantage of the peculiar views and prejudices of our enemies, to divide their counsels, and avert from ourselves their combined malignity. Thus did St.Paul, when the Pharisees and Sadducees were persecuting him with united fury: by professing himself a Pharisee, he engaged one half of his enemies on his side, and disconcerted the measures which would otherwise have been executed against him. There is danger, however, when on such ground as this, of violating Christian simplicity: it is safer far to take for our model the condescending kindness of the Apostle, in becoming all things to all men, and in conforming ourselves to their habits and sentiments, wherever we can do it without violating the essential principles of the Gospel. In this way we shall truly comply with the direction in our text, and make the enmity of others against Christianity an occasion of displaying its unrivalled excellence.]

2.

In the doing of good

[It is lamentable to see how often well-meaning Christians defeat their own purposes by their want of judgment. They will reprove sin; but they will reprove it with so much harshness, or in so public a manner, as to irritate only, and not to reclaim, the offender. In conveying instruction also, they overlook all the circumstances of time and place, as well as the state of those they address. They forget that there is much wisdom required to win souls; that they should choose out acceptable words, which shall distil as the dew, and insinuate themselves gently into the minds of the hearers: they will speak the truth freely at all times, without considering whether they be not casting their pearls before swine, who will only tarn again and rend them. Some, as soon as they have attained a little knowledge themselves, will set themselves up for public teachers, and take upon themselves the office of the ministry without any call, either from God or man; little thinking what a stumbling-block they cast before many, whom they harden in their prejudices against the Gospel of Christ. In a word, they think that zeal is every thing; and that, if only they endeavour to do good, they need not be much concerned in what way they do it. But they need to be told, that Paul himself, even when going to meet the whole college of Apostles, took the precaution of communicating privately with the chief among them first, lest by an abrupt disclosure of all his history at once he should excite their prejudices, and occasion disorder in the Church [Note: Gal 2:2.]: and it will be well for them to treasure up in their minds that observation of Solomon, I wisdom dwell with prudence [Note: Pro 8:12.].]

3.

In the whole of their deportment

[Christians should be a wise and understanding people, and should have their whole conduct regulated by sound wisdom and discretion. They should be careful not to give occasion to their enemies to speak reproachfully. They should rather be studious to cut off occasion from those who seek occasion against them, and to put to silence the ignorance of foolish men by well-doing. This is strongly inculcated in those words of the Apostle, Walk in wisdom toward them that are without: and it was admirably illustrated in the conduct of Daniel, which constrained his bitterest enemies to say, We shall not find any occasion against this Daniel, except we find it concerning the law of his God. With this view, therefore, we should avoid all needless singularities; we should cultivate a meek and courteous spirit; we should be especially attentive to all the duties of our calling, and should labour to please all men for their good, to edification. In short, our determination through grace should be like that of the Psalmist, I will walk wisely before thee in a perfect way.
We must however avoid every thing that savours of artifice and contrivance. There is an immense difference between carnal wisdom and that which is truly spiritual; there is a frankness and godly sincerity in the Christians character which abhors all deceit and cunning. St.Paul distinguishes them in that advice of his, I would have you wise unto that which is good, but simple concerning evil [Note: Rom 16:19. , the same word as in the text.]; and in his own example he observed that distinction with undeviating, unremitting care [Note: 2Co 1:12. Not with fleshly wisdom.].]

To assist you in the execution of these arduous duties, we subjoin a few directions:
1.

Do not expect too much from man

[You have been enabled perhaps to be blameless and harmless, as sons of God, in the midst of a crooked and perverse nation; but do not therefore expect that the world will become your friends; if they are at peace with you, it is as much as the Scripture authorizes you to hope for under the most favourable circumstances; the wolf must change its nature, before it can perfectly accord with the sheep. If wisdom and piety could have disarmed the world, Christ had never suffered. To do well and to suffer for it, is all that you are to expect from man.]

2.

Do not be grieved at the evil treatment that you meet with

[If you suffer for righteousness sake, you are rather to rejoice; it is a great honour conferred upon you, a testimony from God in your favour, a means of glorifying him before men, and of augmenting your own glory in a future world. Be not then cast down by your afflictions, but rather glorify God on this behalf.]

3.

Guard against the risings of your own spirit

[If others are wolves, you are still to be as sheep, meek and patient, even like Him who was led as a sheep to the slaughter, and, as a sheep before her shearers is dumb, so opened he not his mouth. In your patience then possess ye your souls; and let patience have its perfect work, that ye may be perfect and entire, lacking nothing.]

4.

Look up to God for daily supplies of wisdom and grace

[It is by the grace of God alone that we can do any good thing. If we attempt any thing in our own strength, we shall fail. But God has promised, if any man lack wisdom or grace, and ask it of him, he will give him liberally and without upbraiding [Note: See Jam 1:5 and Isa 41:10.]. Beg of him, therefore, to give you such continued and abundant grace, that you may be enabled to stand perfect and complete in all the will of God.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

“Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. (17) But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; (18) And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. (19) But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. (20) For it is not ye that speak, but the Spirit of your Father which speaketh in you. (21) And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. (22) And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved. (23) But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man become. (24) The disciple is not above his master, nor the servant above his lord. (25) It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? (26) Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. (27) What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. (28) And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. (29) Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. (30) But the very hairs of your head are all numbered. (31) Fear ye not therefore, ye are of more value than many sparrows. (32) Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. (33) But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. (34) Think not that I am come to send peace on earth: I came not to send peace, but a sword. (35) For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. (36) And a man’s foes shall be they of his own household. (37) He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. (38) And he that taketh not his cross, and followeth after me, is not worthy of me. (39) He that findeth his life shall lose it: and he that loseth his life for my sake shall find it. (40) He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. (41) He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward. (42) And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.”

Our Lord’s own words are so plain, so beautiful, and so expressive, that they would suffer rather by the attempt of a paraphrase and cannot need a comment. I would only beg to observe upon them, that though they had a special reference to the first, and immediate disciples of Jesus, yet certainly Jesus had an eye to all his Apostles; that is, all sent forth by the Holy Ghost to preach his Gospel to the end of time. Persecutions, and the offence of the cross, are never to cease. Were they to do so, we should lose one of the evidences of the Gospel. And as Jesus hath promised his unceasing presence with his people, so in an eminent manner with his sent servants. And what can express his attention more than in what the Lord hath closed the chapter with; that the smallest gift done in the name of Christ, is, in his eye, done to himself.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

16 Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.

Ver. 16. Behold, I send you forth, &c. ] This might seem incredible to the disciples, since they were sent among the “lost sheep of Israel.” But strange though it seem, it is not so strange as true. Look for it therefore. “Behold:” Christ was in no such danger from Herod, that fox, as from those wolves the Pharisees.

As sheep in the midst of wolves ] Who would make it their work to worry the flock and suck their blood: as did Saul, that wolf of the tribe of Benjamin, and the primitive persecutors. Under Diocletian 17,000 Christians are said to have been slain in one month, among whom also was Serena the empress. Those ten persecutions were so cruel, that St Jerome writes in one of his epistles, that for every day in the year were murdered 5000, excepting only the first day of January. St Paul fell into the hands of that lion Nero, qui orientem fidem primus Romae cruentavit, as Tertullian hath it, who therefore also calleth him, Dedicatorem damnationis Christianorum. All the rest of the apostles are reported to have died by the hands of tyrants, save only St John; who, in contempt of Christianity and of Christ (that is, by interpretation, God’s anointed), a was cast by Domitian into a vessel of scalding oil, but came forth fresh and unhurt, by a miracle. After this the Arian heretics raged extremely, and made great havoc of the innocent lambs of Christ. Giezerichus, an Arian, king of Vandals, is said to have exceeded all that went afore him in cruelty towards the orthodox side, of both sexes. In that Laniena Parisiensis 30,000 Protestants were basely butchered in one month, 300,000 in one year. Stokesly, Bishop of London, boasted upon his deathbed that he had been the death of 50 heretics in his time. His successor, Bonner, was called the common cut-throat, and slaughter slave general to all the bishops of England. b “And therefore” (said a good woman, that told him so in a letter) “it is wisdom for me, and all other simple sheep of the Lord, to keep us out of your butchery stall as long as we can. Especially, seeing you have such store already, that you are not able to drink all their blood, lest you should break your belly, and therefore let them lie still and die for hunger.” Thus she. But that above all is most horrid and hateful, that is related of the Christians in Calabria, A.D. 1560. For being all thrust up in one house together (saith Mr Fox) as in a sheepfold, the executioner comes in, and among them takes one and blindfolds him with a muffler about his eyes, and so leadeth him forth to a larger place, where he commandeth him to kneel down. Which being so done, he cutteth his throat, and so leaveth him half dead. Then, taking his butcher’s knife and muffler all of gore blood, he cometh again to the rest, and so leadeth them one after another and despatcheth them all, to the number of 88. All the aged went to death more cheerfully, the younger were more timorous. I tremble and shake (saith a Romanist, out of whose letter to his lord all this is transcribed) even to remember how the executioner held his bloody knife between his teeth, with the bloody muffler in his hand and his arms all in gore blood up to the elbows, going to the fold, and taking every one of them, one after another, by the hand, and so despatching them all, no otherwise than doth a butcher kill his calves and sheep. In fine, would any man take the Church’s picture? saith Luther; then let him take a silly poor maid, sitting in a wood or wilderness, compassed about with hungry lions, wolves, boars, and bears, and with all manner of cruel and harmful beasts; and in the midst of a great many furious men assaulting her every moment and minute; for this is her condition in the world.

Be ye therefore wise as serpents, &c. ] Let meekness be mixed with wariness, saith Nazianzen, that it may be the “meekness of wisdom,” Jas 3:13 . c We must be neither foxes, nor yet asses. Meekness many times brings on injuries: a crow will stand upon a sheep’s back, pulling off wool from her side. Now, therefore, as we must labour for dove-like simplicity, and be no horned beasts to pelt or gore others (as the word here signifies), so for serpentine subtlety too, that we cast not ourselves upon needless dangers. The Roman rule was, nec fugere, nec sequi, neither flee nor follow, Christianity calleth us not to a weak simplicity; but allows us as much of the serpent as of the dove. The dove without the serpent is easily caught; the serpent without the dove stings deadly. Religion without policy is too simple to be safe; policy without religion is too subtle to be good. Their match makes themselves secure, and many happy. A serpent’s eye is a singular ornament in a dove’s head. For,

” Sit licet in partes circumspectissimus omnes,

Nemo tamen vulpes, nemo cavere potest. “

Harmless as doves ] That neither provoke the hawk nor project revenge, but when pursued they save themselves, if they can, by flight, not by fight.

” Felle columba caret, rostro non caedit, et ungues

Possidet innocuos, puraque grana legit. “

Sometimes they sit in their dove cotes, and see their nests destroyed, their young ones taken away and killed before their eyes; neither ever do they offer to rescue or revenge, which all other fowls do seem in some sort to do.

a In dolum olei immissum ferunt ludibrii causa, quia Christiani a Christo, et Christus .

b In less than four years they sacrificed the lives of 800 innocents here, to their idols in Queen Mary’s days.

c . Nazianzen.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

16 23. ] SECOND PART OF THE DISCOURSE. See above on Mat 10:5 , for the subject of this portion.

Fuente: Henry Alford’s Greek Testament

16. ] is not without meaning. It takes up again the subject of their sending, and reminds them WHO sent them. ( . Euthymius.)

, in direct connexion with their name .

. . . ] This comparison is used of the people of Israel in the midst of the Gentiles, in a Rabbinical work cited by Stier, p. 359: see also Sir 13:17 . Clem. Ep. ad Cor. 2 5, vol. i. p. 336, Migne, says: . ; , . , .

. . ] The articles are generic , as is also that before . in the next verse, which has been mistaken, and supposed to have a distinct meaning. It is used on account of these two, having just preceded.

, , . Etym. Mag. (Meyer.)

Fuente: Henry Alford’s Greek Testament

Mat 10:16-39 . Prophetic picture of future apostolic tribulations . An interpolation of our evangelist after his manner of grouping logia of kindred import. The greater part of the material is given in other connections in Mark, and especially in Luke. No feeling of delicacy should prevent even the preacher from taking this view, as it destroys all sense of the natural reality of the Galilean mission to suppose that this passage formed part of Christ’s instructions to the Twelve in connection therewith. Reading into the early event the thoughts and experiences of a later time was inevitable, but to get a true picture of the life of Jesus and His disciples, we must keep the two as distinct as possible. There may be a doubt as to Mat 10:16 . It stands at the beginning of the instructions to the Seventy in Luke (Luk 10:2 ), which, according to Weiss (Matth. Evang., p. 263), are really the instructions to the Twelve in their most original form. But it is hard to believe that Jesus took and expressed so pessimistic a view of the Galilean villagers to whom He was sending the Twelve, as is implied in the phrase, “sheep among wolves,” though He evidently did include occasional un-receptivity among the possible experiences of the mission. He may indeed have said something of the kind with an understood reference to the hostility of Pharisaic religionists, but as it stands unqualified, it seems to bear a colouring imported from a later period.

Fuente: The Expositors Greek Testament by Robertson

Mat 10:16 . , something important is going to be said. , emphatic: Jesus is conscious that connection with Him will be a source not only of power, but of trouble to the Twelve. : not to wolves ( , Chrys.). They were not sent for that purpose, which would be a mission to destruction, but on an errand of which that would be an incident, is used here as often, especially in later Greek writers, with a verb of motion to indicate a subsequent chronic state, “the result of a love of conciseness” (Winer, 50, 4, a). . The serpent, the accepted emblem of wisdom (Gen 3:1 ; Psa 58:5 ) wary, sharp-sighted (Grotius); the dove of simplicity (Hos 7:11 , “silly dove,” , Sept [61] ). ( , ), unmixed with evil, purely good. The ideal resulting from the combination is a prudent simplicity; difficult to realise. The proverb seems to have been current among the Jews. “God says: ‘with me the Israelites are simple as the dove, but against the heathen cunning as the serpent’ ” (Wnsche, Beitrge ).

[61] Septuagint.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Mat 10:16-20

16Behold, I send you out as sheep in the midst of wolves; so be shrewd as serpents and innocent as doves. 17But beware of men, for they will hand you over to the courts and scourge you in their synagogues; 18and you will even be brought before governors and kings for My sake, as a testimony to them and to the Gentiles. 19But when they hand you over, do not worry about how or what you are to say; for it will be given you in that hour what you are to say. 20For it is not you who speak, but it is the Spirit of your Father who speaks in you.

Mat 10:16 “I send you out as sheep” Sheep were a metaphor for the new faith community which was fragile, helpless, and in need of constant care and protection, see Luk 10:3 and John 10. This the first of four metaphors from the animal kingdom that characterize humanity.

“in the midst of wolves” Wolves represented those who prey on the new community of faith, see Mat 7:15-27; Luk 10:3; Joh 10:12; Act 20:29; 2 Peter 2.

“shrewd as serpents and innocent as doves” Believers must be wise but innocent (cf. Rom 16:19). They were to avoid conflict when possible, but remain bold proclaimers of the gospel.

Mat 10:17 “Because of. . .” This is a present active imperative (cf. Mat 7:15; Mat 16:6; Mat 16:11). Even with the dawn of the new age (Romans 5-6), the old age remains (Romans 7)! This is the tension of ” the already” and the “not yet” of the overlapping (i.e., two comings of Christ) of the two ages. See Special Topic at Mat 12:31.

“the courts” This referred to local Jewish synagogue courts (cf. Mat 23:34). It is interesting to note that some of Mark’s eschatological discourse (cf. Mar 13:9-13) of Jesus is repeated here instead of Matthew 24. Therefore, this mission assignment of the Disciples takes on eschatological implications (as does Mat 10:23).

“scourge” This referred to Jewish flogging (cf. Deu 25:3), which consisted of one less than forty lashes, one-third on the front of the body and two-thirds on the back (cf. 2Co 11:24).

“in their synagogues” See parallel at Mat 23:34. This was the local place of worship, education, and welfare relief.

Mat 10:18 “you will even be brought before governors and kings” This referred to the future universal spread of the gospel (cf. Mat 28:18-20; Luk 24:46-47; Act 1:8). It is important that the narrow exclusiveness of Mat 10:5 be balanced by this verse. Gordon Fee (How to Read the Bible For All Its Worth, p. 133) makes the assertion that Mat 10:5-12 relate to the sending out of the Twelve new apostles, but Mat 10:10-20 are instructions for a much later time (i.e., governors, kings, Gentiles) because at first Jesus came only to the lost sheep of Israel. This illustrates how the Gospel writers “selected, rearranged, and adapted” Jesus’ teachings to meet the needs of the early church.

Another example of this is Mat 10:23 “until the Son of Man comes” (see note at Mat 10:23). Obviously this could have several meanings depending on the historical period.

“governors and kings” If this refers to (1) Jesus’ day, then Pontius Pilate or (2) Paul’s mission activities then

1. ” governors” could be the Roman governors of Felix (Act 23:24) or Festus (Act 24:27)

2. ” kings” could be Agrippa I (Act 12:1) or Agrippa II (Act 25:13)

They basically stand for governmental authority of any kind.

Mat 10:19 This speaks of special illumination and grace during persecution (cf. Mar 13:11; Luk 21:12). This is not a proof-text for preachers and teachers not studying before proclaiming! This verse and Mat 10:26 are aorist subjunctives with the negative particle which meant never start an action. Mat 10:28; Mat 10:31, which also deal with fear, are present imperatives with the negative particle which usually meant stop an act in process.

Mat 10:20 “it is the Spirit of your Father” Here the Holy Spirit is linked to the Father (cf. Rom 8:11; Rom 8:14). In Rom 8:9; 2Co 3:17; Gal 4:6; and 1Pe 1:11 the Spirit is linked to the Son. There is a fluidity between the persons of the Trinity. They all participate in the acts of redemption. See SPECIAL TOPIC: THE TRINITY at Mat 3:17.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Behold. Figure of speech Asterismos (App-6), for emphasis.

sheep . . . wolves. No Art., for all sheep are not in the midst of wolves.

be ye = become ye.

serpents . . . doves. With Art., because all serpents are prudent, and all doves harmless.

harmless = guileless.

Fuente: Companion Bible Notes, Appendices and Graphics

16-23.] SECOND PART OF THE DISCOURSE. See above on Mat 10:5, for the subject of this portion.

Fuente: The Greek Testament

Mat 10:16. Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.

It is a strange errand that you are sent upon not as dogs to fight with the wolves. Yet you are to fight with them, but you are to go as lambs in the midst of wolves. Expect, therefore that they will rend you. Bear much, for ever in that you shall conquer. If they kill you, you shall be honoured in your death. As I have often said, the fight looks very unequal between sheep and wolves, yet at the present moment there are vastly more sheep in the world than wolves, the sheep having outlived the wolves. In this country at any rate, the last wolf is gone, and the sheep, with all their weaknesses, continue to multiply. That is due, you say, to the shepherd. And to him shall your safety and your victory be due. He will take care of you. I send you forth as sheep among wolves. But do not, therefore, provoke the wolves. Be wise as serpents. Have a holy prudence. Be as harmless as doves, but not as silly as doves

Mat 10:17-19. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.

And very remarkable were the answers given by the martyrs to those who persecuted them. In some cases they were altogether unlettered men, feeble women, unused to the quibbles and the catches which ungodly wise men use, and yet with is holy ability they answered all their adversaries and often stopped their mouths. It is wonderful what God can make of the weakest of men when he dwelleth in them, and speaks through them.

Mat 10:20-21. For it is not ye that speak, but the Spirit of your Father which speaketh in you. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death.

Strange venom of human nature. It never grows so angry against anything as against Gods truth. Why is this? False religions will tolerate one another but they will not tolerate the religion of Christ. Is not this all accounted for by that old dark saying at the gates of Eden, I will put enmity between thee and the woman between thy seed and her seed. That enmity is sure to come up as long as the world stands.

Mat 10:22-23. And ye shall be hated of all men for my names sake: but he that endureth to the end shall be saved. But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.

They had not been able to get all through Palestine before the destruction of Jerusalem. Perhaps we shall scarcely have been able to preach the gospel in every part of the world before our Masters speedy footsteps shall be heard.

Fuente: Spurgeon’s Verse Expositions of the Bible

Mat 10:16. , behold) Behold is frequently used for pointing out a thing which is present.-, I) your Lord. Do not hesitate. I give you a safe conduct.-, sheep) unarmed.- , in the midst) not into the midst, for you are already among wolves.-, of wolves) who will be unwilling that the lost sheep, mentioned in Mat 10:6, be brought back; cf. ch. Mat 7:15, concerning false prophets, although here the appellation wolves has a wider signification.-, become ye) In exhortations this word is frequently used rather than , be ye. Go forth as such, and show yourselves to be so.- , as serpents) The godly often appear to the ungodly as serpents, and thus vanquish the old serpent.-, and) Thus David was at the same time prudent and simple towards Saul.[464]-, without horn) hoof, tooth, or sting; both actively and passively harmless. Many words of this kind have at the same time both an active and a passive signification; cf. Gnomon on Rom 16:19.

[464] It not seldom happens that one finds others, as it were, altogether the counterpart of ones self. But it is of use to remember, that many are worse than yourself, and some perhaps better.-V. g.

Fuente: Gnomon of the New Testament

Steadfast under Persecution

Mat 10:16-23

The way of the servants and heralds of Christ will never be easy. From the first, it has been lined with jagged flints. On the one hand, they are assailed by the rulers and potentates of this world; and on the other, by the members of their own homes. See Act 4:25. But all these experiences are permitted in order to secure an entrance for their message into the most unlikely places, 2Ti 4:17. The fact of the disciples being driven from city to city brought the gospel within the reach of a much wider audience than if they had remained in peace in one center. See Act 11:19.

But when we are persecuted for the Lords sake, the Father bends over us with tender pity and helpfulness, Joh 12:26. And we are supplied, from the Eternal Light and Love, with a wisdom of speech and an unfailing patience of love that cannot be gainsaid.

Fuente: F.B. Meyer’s Through the Bible Commentary

Chapter 22

Ten Important Lessons from the Master

Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles.He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. He that receiveth a prophet in the name of a prophet shall receive a prophets reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.

(Mat 10:16-42)

Gods servants in this world are sheep in the midst of wolves, needing wisdom, grace, and strength that only God can give to do his will. In these verses of Scripture our Lord Jesus Christ gives his servants words of instruction to sustain and comfort them as they endeavor to serve the interest of his kingdom and the souls of men in this world. These words of instruction, in their primary application, were given to the apostles of our Lord. However, they are equally applicable to every gospel preacher in this world. And they are just as properly applied to you who seek to serve the Lord Jesus Christ in your day by day lives. We are (all who believe) Gods servants.

To the selfish and unbelieving, who care for nothing but their own ease and comfort, these verses of Scripture are meaningless. To you who serve God and the souls of men, they will be of great interest. To serve God and do good to mens souls in this world is hard work. Satan fights to maintain his kingdom. The hearts of men are far more wicked than any of us imagine. Our Lord Jesus knows this. Therefore, he takes care, when he sends us out to do his service, to supply us with instructive and encouraging words that we might be prepared for the trials, temptations, and troubles we must face in this world.

Here are ten lessons that we must learn, as we endeavor to serve God and our generation by the will of God.

1.We must be modest in our expectations.

Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. And ye shall be hated of all men for my names sake: but he that endureth to the end shall be saved. But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. (Mat 10:16-23)

If we serve God, if our object is the glory of God, we must not make success our goal. Beware of men. We are as sheep in the midst of wolves. If you set your heart to serve God, you must make up your mind to be hated, abused, misunderstood, slandered, and persecuted by men. Even your nearest relations will oppose you if they do not know God. Whether you preach, or teach, or visit, or pass out tracts, or write, or give witness to others, whatever you do, for Christ, you must expect nothing from the world but opposition.

Many who once seemed full of zeal have turned back because they had extravagant expectations. Many a preacher has been taken in Satans snare of success and has compromised the gospel to get it! Our only ambition ought to be the glory of God. Our only duty is the will of God. Our only guide is the Word of God. The only success we should desire is the approval of God. We must endure the hatred and opposition of men throughout the days of our lives; but he that endureth to the end shall be saved.

2.If we would serve God in this world, we must be wise as serpents and harmless as doves. (Mat 10:16).

That simply means we must pray for God to give us wisdom, good sense, a sound mind, and sincerity of heart. The word harmless means simple. We are to be simple, honest, sincere as Gods servants. Yet, we must have wisdom and good sense. We must never seek to avoid persecution by cowardice, compromise, or intimidation. The Lord allows his servants to flee from one city to another. But he does not allow us to hold our tongues. Yet, we must never foolishly court persecution by being obnoxious, arrogant, or even out of order and place. There is a proper time and place for witnessing and bearing testimony to the gospel; but there are times when it is out of place to do so. When someone is paying you to work for him, it is evil, not spiritual, to rob him of the labor for which you are being paid to discuss religious matters with your co-workers.

To state the matter simply, our God does not require us to throw out common sense when we are engaged to do his will. The offence of the cross we must bear. But we are not to be offensive. Let us strive to walk circumspectly, not as fools but as wise (Eph 5:15).

3.We must never expect to be treated better or to receive better in this world than our Savior did.

The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? (Mat 10:24-25)

If we leave men alone, they will probably leave us alone; but we dare not leave men alone. We must, as our Savior did, expose mans sin, proclaim Gods righteousness in and by Christ, and call sinners to repentance and faith in Christ. If we follow our Master, we will, in the ordinary course of events, experience what he experienced. He was slandered and rejected by those among whom he ministered. Men called him Beelzebub, a devil, a glutton, a winebibber, and a sinner. Few believed his message. Let us not be surprised if we experience the same. C. H. Spurgeon wrote

If the Master of the family is likened to Beelzebub, the fly-god of the Philistines, and named after the prince of demons, by what names will they call us? Doubtless malice will quicken wit, and sarcasm will invent words which pierce as daggers, and cut like knives.God was slandered in Paradise, and Christ on Calvary, how can we hope to escape? Instead of wishing to avoid bearing the cross, let us be content to endure dishonor for our King s sake.

4.We must be content to wait for him whom we serve to vindicate us in the day of judgment.

God will bring everything to light in his time. Fear them not therefore: for there is nothing covered, that shall not be revealed, and hid, that shall not be known (Mat 10:26). Vengeance belongs to him. If we are his servants, he will both vindicate and avenge our names and our work in the last day. Either here or there God will vindicate his servants. And he will do it by judgment (Psa 37:5-6; 1Co 4:1-5). Wicked men, under cover of religion and devotion, may cover their malice and hatred for a time, but it will be revealed at Gods appointed time and in Gods appointed way to their everlasting shame.

5.If we would serve God we must fear God rather than man.

What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. (Mat 10:26-28).

Like Daniel and his friends, we must be willing to surrender anything and everything, even life itself, rather than compromise the glory of God, violate the truth of God, or go against the Word of God. The wrath of man may be hard to bear, but it is infinitely easier to bear than the wrath of God. Let us ever be faithful to our God.

Our Master here tells us to blow the trumpet of the everlasting gospel, to loudly and publicly proclaim to all the truths and mysteries of Gods free grace, which he has made known to us. In quiet meditation, prayer, and study let every servant of Christ seek and receive Gods message. Let none speak until spoken to by God; but once God speaks we are to proclaim his message everywhere. Receive the message like a whisper in your ear. Then sound it forth from the housetops. Like the town-criers of old, get to the highest point possible and sound out the Word of the Lord. As Spurgeon put it, Keep the study and the closet out of sight, and there in secret meet with Jesus, and then set the pulpit of testimony in as conspicuous a place as you can find. We are responsible to preach the gospel of Christ as fully and as widely as possible by every means at our disposal in the generation in which we live.

6.We must trust the providential care of God.

Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered. Fear ye not therefore, ye are of more value than many sparrows. (Mat 10:29-31)

The path of duty may lead us into danger. Our lives may seem to be in peril if we go forward. But we must ever realize that everything is in Gods hand. Whatever fearful thing we meet, as we serve our God, we may say to it, as our Lord did to Pilate, Thou couldest have no power at all against me, except it were given thee from above (Joh 19:11).

If our heavenly Father observes the death of a worthless sparrow, we ought to be confident that he will take care of us, even of the most minute concerns of our lives. His care for use extends even to the numbering of the hairs on our heads. Every circumstance of our lives is controlled by the arrangement of our heavenly Fathers eternal love and grace toward us. Let us never look upon anything as a matter of chance. That which we experience day by day is but the fulfilling of our Gods eternal purpose of grace for our everlasting good (Rom 8:28).

7.If we would serve God in this world, we must constantly live in the anticipation of judgment and eternity.

Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. (Mat 10:32-33)

It may cost you the sneers and frowns of men to confess Christ in this world. But it will cost you the frown of God in eternity to refuse to confess him. Without question, these words extend to the whole of our lives. We must never blush to confess Christ and his gospel before the world that hates him. But the confession of Christ before men begins in baptism.

Believers confess Christ before men in believers baptism. In baptism we confess our union with Christ and our confidence in him as our representative before God (Gal 3:27). Being buried with Christ symbolically in the waters of baptism, we acknowledge our sin and its just punishment, and we testify of our faith in Christs substitutionary death for the satisfaction of justice, by which our sins have been put away (Rom 6:3). Rising up from the watery grave, we confess our faith in the resurrection of Christ, our representative resurrection in Christ, our spiritual resurrection by Christ, and our bodily resurrection in the likeness of Christ (Rom 6:4; Col 2:12). Being raised up from spiritual death by the grace of God in regeneration, through the merits of Christs obedience, we confess to God and all the world that we will henceforth walk in the newness of life, for the glory of our God. Our confession of faith is a confession of Christ. What an honor it is to confess him before men! What a reward it shall be to be confessed by him before his Fathers throne in the last day!

To deny Christ is not to confess him. While baptism has nothing whatever to do with the accomplishment of our salvation, it is essential as a matter of obedience to our God and Savior. I am often asked, Can a person be saved without baptism? The answer is obvious. Of course! All of Gods people are saved without baptism. Salvation is by grace alone (Eph 2:8-9). But refusal to be baptized is rebellion against the plain command of God. In the New Testament all who were received as brethren and regarded as believers were those who had been baptized. I cannot find one person regarded as a believer in the New Testament who refused baptism.

Here, our Lord warns us that those who refuse to confess him before men, he will refuse to confess before his Fathers throne in heaven. What a solemn warning! To be disowned by the Son of God before his Father who is in heaven is to perish forever in hell!

8.If we would serve our God and the souls of men, we must understand the gospel of Christ is the cause of constant irreconcilable divisions among men.

Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a mans foes shall be they of his own household. (Mat 10:34-36)

Wherever Christ comes there is a division because of him. The gospel of Christ divides men and often divides families. Unity, peace, and harmony are great blessings. We ought to earnestly seek them, pray for them, and sacrifice anything to obtain them anything except the truth of God! Peace that is purchased at the expense of truth is purchased at a rate that ought never to be paid!

9.If you and I would serve Christ, if we would do the will of God, we must take up our cross and follow him every day.

He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me. He that findeth his life shall lose it: and he that loseth his life for my sake shall find it. (Mat 10:37-39)

Faith in and obedience to Christ is nothing less than the surrender of my life to his rule as my Lord, my Savior, and my King. Christ will not have me unless he has all of me (Luk 14:33). Spurgeon said, No man has truly given himself to Christ unless he has said, My Lord, I give thee this day my body, my soul, my powers, my talents, my goods, my house, my children, and all that I have. Henceforth, I hold them at thy will, as a steward under thee. Thine they are. As for me, I have nothing. I have surrendered all to thee!

The Lord Jesus Christ is the Pearl of great price. If we would have him, we must sell all to get him (Mat 13:45-46). He said, Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple (Luk 14:33). If we would have Christ, we must surrender all to him.

Christianity, true Christianity, true saving faith involves a total surrender to Christ the Lord. Either you will be a servant under the dominion of King Jesus, voluntarily giving up all to his claims, or you will go to hell! You may not have to give up anything in actuality. But surrender to Christ must be just as real and complete in your heart as if you had actually given up everything, even down to life itself. Our Lord Jesus Christ requires total and unreserved surrender to himself. Christ will be Lord of all, or he will not be Lord at all. Is Jesus Christ, the Son of God, your Lord? Is he truly your Lord?

10.If we would be the servants of God in this world, we must never expect our reward in this world, but in the world to come.

He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. He that receiveth a prophet in the name of a prophet shall receive a prophets reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. (Mat 10:40-42)

What a blessed word this is! Gods people are so thoroughly and completely one with Christ that to receive one of his is to receive him. There is a special word of encouragement here to those who are sent by Christ to preach his gospel. Gospel preachers are Gods ambassadors to men. To receive Christs messengers is to receive the Lord Jesus himself, and to receive the Lord Jesus is to receive God himself. That which is done to Gods servants in this world, good or evil, is treated by our Lord as being done to him. And that which is done to Christs redeemed ones, good or evil, is considered by our Redeemer as being done to him (Mat 25:32-46).

The least service done for our Lord is observed by him and shall be honored by him He that gives but a cup of cold water to one of his little ones, as a disciple, shall receive a righteous mans reward, and shall never lose it.

The eyes of our God and Savior are always upon those who serve him. We may be unnoticed by others; but we are not insignificant in the eyes of our God. He observes those who oppose and oppress us. And he takes notice of those who help. He took notice of Diotrephes, who opposed John. And he took notice of Lydia, who assisted Paul. All these things are written down in the great book of his remembrance, and will be brought to light at the last day. The chief butler forgot Joseph when he was restored to his place. But the Lord Jesus never forgets any of his people and counts the least, most insignificant service done for his honor and in his name as the greatest (Mar 14:3-9). It matters not whether we preach the gospel to great multitudes, or open our homes to his children, or give a cup of cold water in his name, all are the same in his sight. We are responsible only to do that which he gives us opportunity and ability to do. And all that is done for him is accepted and honored by him (1Sa 2:30).

Are we helpers or hinderers in the cause of Christ? Do we assist Gods servants, or do we impede their labors? Do we aid his little ones, or do we stand in their way? These are serious questions that ought to be considered by us. God give us grace, as often as we have opportunity, to give a cup of cold water, or receive a prophet, or receive a righteous man, in the name of Christ, laboring together in the Lords vineyard to gather in his harvest. We should, each of us, make it our business to leave this world better than it was when we entered it. If we follow Christ, if we serve God, if we serve the souls of men, we shall.

Make me a channel of blessing today,

Make me a channel of blessing, I pray;

My life possessing, my service blessing,

Make me a channel of blessing today.

Fuente: Discovering Christ In Selected Books of the Bible

The King’s Messengers may expect to be Maltreated

Mat 10:16. Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.

“Behold.” Our Lord calls for special attention, and then sets before his sent ones, both then and now, what would be the future of their crusade. What he was doing was very wonderful; hence the “Behold.”‘

It would be foolhardy to go if Jesus did not say, “I send you.” When Jesus sends forth sheep, they may -go fearlessly into the very “midst of wolves.” Ho sends them, not to fight with wolves, nor to drive them out of their haunts, but to transform them. The disciples were sent to fierce men to convince them, and therefore they must be wise; to convert them, and therefore they must be gentle. The weapons of Christians are that they are weaponless. They are to be prudent, discreet, “wise as serpents “; but they are to be loving, peaceful, “harmless as doves.” The Christian missionary will need to be wary, to avoid receiving harm; but he must be of a guileless mind, that he do no harm. We are called to be martyrs, not maniacs; we are to be simple-hearted, but we are not to be simpletons.

After all, the mission of sheep to wolves is a hopeful one, since we see in the natural world that the sheep, though so feeble, by far outnumber the wolves who are so fierce. The day will come when persecutors will be as scarce as wolves, and saints as numerous as sheep.

Lord, in my work for thee, so teach me that I may display the wonderful blend of serpent and dove, which thou dost here commend to thy ministers. Never allow me to become to others like a wolf, but may I conquer by the meekness of a lamb!

Mat 10:17-18. But beware of men: for they will deliver you up to the councils, and the;/ will scourge you in their synagogues; and ye shall be brought before governors and, kings for my sake, for a testimony against them and the Gentiles.

“Beware of men.” Do not rely upon them, or regard them as fellow-helpers in setting up the kingdom of heaven, nor attempt to soften down your testimony to suit their taste. Do not court their approbation, or place any great value upon their favour. They will not shelter you, but ” deliver you up”; they will not arrange for your entertainment, but for your accusation before councils; they will not load you with decorations, but lash you with scourges in their places of public assembly. Thus would Israelites treat Israelites. The cruelty described by the words, “scourge you in their synagogues” must surely have been a refinement of malice; yet with some men persecution is a part of religion.

The malice of the Jews would call in the interference of Gentile magistrates and monarchs. These also would become persecutors, and before their tribunals saints would have to plead for their lives; but as this would be for Christ’s sake, they would thus be enabled to bear witness for their Lord, and against his foes. In this way only would heathen governors and kings be likely to hear their testimony; and therefore they were to welcome the summons to appear before earthly rulers.

Our attitude must be one of caution towards men. We must not commit ourselves to them, nor rely on their patronage; but we must at the same time make use of every opportunity to testify for our Lord before them. Our Protector and Lord is in heaven.

Mat 10:19. But token they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.

When you are before the judge, or about to be there, do not worry yourself about “what you shall speak.” Be not anxious as to your manner or matter when on your defence. If you are the Lord’s true servant, you are the spokesman of the Holy Spirit; he will work in you a peaceful frame of mind, and fit words “shall be given you.” He will speak in you and through you. The Father himself will put into your mouth, at the moment, the fittest reply to your adversaries. This has been wonderfully true in former ages in the cases of martyrs for the truth’s sake; and bold defenders of the faith still receive the same kind of guidance. Simple peasants have gravelled great philosophers, and humble women nave put learned ecclesiastics to a nonplus.

Mat 10:20. For it is not ye that speak, but the Spirit of your Father which speaketh in you.

All along, men of God are simply instruments for God. Our Lord Jesus claimed to speak, not of himself, but from the Father; and to this he conforms his faithful witnesses. They speak and yet they speak not: God is silent and yet he speaks by them.

Mat 10:21. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death.

Unnatural hatreds have sprung out of religious bitterness. The old serpent not only endeavours to poison the relationship of the creature to the Creator, but even that of child to parent, and parent to child. Brothers can become unbrotherly, and all other relations unnatural, when under the dominion of religious bigotry. In times of persecution we may not expect love to ourselves from those who love not God. It might have seemed impossible that blood relations should be willing to assist in compassing the death of each other; but history has abundantly shown that our Lord’s words were none too strong. Ho knew the hearts of men, and forewarned his disciples of the pitiless tempest which would beat upon them in consequence of human enmity to the truth.

Mat 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.

These are heavy words, but true. If we are faithful we shall of necessity make enemies. Jesus as good as says-The classes and the masses will turn against you because of the name, the doctrine, and the rule of your Master. Sometimes the monarch, and sometimes the mob will rage against you; but either from one or other, or both, shall the opposition arise. “Ye shall be hated of all men for my name’s sake “was the storm-signal by which successive persecutions were announced. That signal may again be displayed in the order of divine providence. Happy are they who can bear persecution, and hold on and hold out even “to the end” of the trial-the close of life, or the termination of the dispensation. Such “shall be saved” indeed; but those who can be overcome by opposition are lost.

May the Lord prepare us to bear up under the utmost unkindness, and hold on till the day of judgment comes, or till he makes even our enemies to be at peace with us!

Mat 10:23. But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.

They were to keep to their work, and preach in all the cities of Israel; but they might flee from danger in one city, and move to another. They were not to stop in a town, and contend with the magistrates, and create confusion and disorder, but quickly to move off when they were cruelly opposed. It is to the last degree foolish to attempt to force religion upon men: it advances by gentleness, and not by violence. If a town is up in arms against the preacher, let him go where he will be less opposed.

There would always remain cities which needed the light. They would not be forced to cease their labours, because certain towns closed their gates against them. Much waste land needed reclaiming, let them hasten to fresh fields, and raise harvests there.

“While they were to change their place they were to keep to their plan. Their mission to Israel was to be a quick work altogether, for the Lord would soon visit the land in judgment; and they would hardly have time to traverse the whole country before Israel’s day of mercy as a nation, dwelling in her own land, would come to a close. The persecution which they felt in one city should quicken their pace in going to another, and so promote the rapid visitation of the whole country. They were not to delay over a hopeless town, for they had no time to spare. In some such diligent manner ought we to evangelize the world, believing that we have not an hour in which to loiter; for the Son of man may come on a sudden. If his Advent were very speedily to happen, it would come before all tribes and peoples had heard his gospel; and this must not be. Many should run to and fro and spread the knowledge of his cross. If we do not do this willingly, it may be we shall be driven to it. Persecution has often been a spur to the church. Let us be diligent in our holy calling, and preach the gospel while we can do so in peace, for perilous times may be upon us, or the Lord himself may appear before we think.

Mat 10:24-25. The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?

The scholar is not more excellent than the teacher, nor the servant than his master. Who would wish to see such a violation of all order and rule? Therefore, even if we had not had so much respect paid to us as to our Lord, we ought to have been well content. If we receive the same treatment as our Master, we have enough honour, and more than we have a right to expect. What then? If the Master of the family is likened to Beelzebub, the fly-god of the Philistines, and named after the prince of demons, by what names will they call us? Doubtless malice will quicken wit, and sarcasm will invent words which pierce as daggers, and cut like knives. Thank God, they may call us what they like, but they cannot make us evil. They can, and will, cast out our names as evil, for they call good evil, and evil good. God was slandered in Paradise, and Christ on Calvary; how can we hope to escape? Instead of wishing to avoid bearing the cross, let us be content to endure dishonour for our Kings sake. Let it be our ambition to bo as our Master in all things. Since wo are ” of his household”, let us rejoice to share with “the Master of the house.” It is so great an honour to be of the royal household, that no price is too high to pay in consequence. Close conformity to the imago of their Lord is the glory of saints. To “be as his master” is to every true servant the climax of his ambition.

O Lord Jesus, our Saviour King, we see how thou wast treated, and wo joyfully enter into the fellowship of thy sufferings! Grant us grace never to shrink in our loyalty to thee, cost whatever it may.

Fuente: Spurgeon’s The Gospel of the Kingdom

send

The scope of Mat 10:16-23 reaches beyond the personal ministry of the twelve, covering in a general sense the sphere of service during the present age. Mat 10:23 has in view the preaching of the remnant. Isa 1:9. (See Scofield “Rom 11:5”) in the tribulation Psa 2:5. See Scofield “Rev 7:14”. and immediately preceding the return of Christ in glory; Deu 30:3; Act 1:9-11. See Scofield “Act 1:11”. The remnant then will not have gone over the cities of Israel till the Lord comes.

Fuente: Scofield Reference Bible Notes

as sheep: Luk 10:3, Act 20:29

wise: Gen 3:1, Gen 3:13, Luk 21:15, Rom 16:19, 1Co 14:20, 2Co 11:3, 2Co 11:14, Eph 5:15-17, Col 1:9, Col 4:5

harmless: or, simple, Rom 16:18, Rom 16:19, 2Co 1:12, 2Co 8:20, 2Co 11:3, Phi 2:15, 1Th 2:10, 1Th 5:22

Reciprocal: Gen 8:8 – a dove Gen 23:17 – made sure Gen 32:7 – and he Gen 32:8 – General Gen 32:16 – space Gen 37:13 – come Gen 44:2 – General Gen 49:27 – at night Lev 5:7 – two turtledoves Deu 20:3 – let not Jos 2:1 – to spy secretly Jos 7:2 – Go up Jos 8:5 – that we will Jos 9:4 – work wilily 1Sa 16:2 – How can I go 1Sa 18:5 – wisely 1Sa 24:22 – David and 1Sa 25:36 – she told him 1Sa 26:4 – General 2Sa 2:6 – I also 2Sa 15:11 – their simplicity 2Sa 15:34 – return 2Sa 17:22 – and they passed 2Ki 9:3 – and flee 2Ch 23:2 – went about Ezr 4:3 – king Cyrus Neh 2:12 – neither Neh 4:13 – Therefore Neh 6:3 – And I sent Neh 7:3 – Let not the gates Est 2:10 – had not showed Est 5:1 – royal Psa 74:19 – turtledove Psa 120:6 – soul Pro 13:16 – prudent Pro 16:20 – handleth Ecc 10:10 – wisdom Son 2:2 – General Son 2:14 – my dove Jer 36:14 – took Jer 40:16 – Thou shalt Eze 2:4 – they Mic 7:5 – ye not in Hab 1:3 – General Mat 21:24 – I also Mat 22:22 – they marvelled Mat 23:34 – I send Luk 21:12 – before Joh 2:24 – did Joh 7:10 – not Joh 8:6 – as though Joh 10:12 – the wolf coming Joh 17:11 – but Joh 20:21 – as Act 4:3 – laid Act 9:13 – Lord Act 9:23 – the Jews Act 16:19 – they Act 16:37 – let Act 23:6 – Paul Act 23:17 – one Gal 2:2 – I should 1Th 3:3 – we are 2Ti 4:15 – be

Fuente: The Treasury of Scripture Knowledge

0:16

If a sheep had to be put into the midst of wolves he would not escape being attacked but by the best kind of behavior. He should not make any unnecessary movement toward one of these beasts for that would attract his attention. Instead, he should go about his search for food or whatever he was seeking, using his good judgment and not doing any harm to the interests of the beasts. The simple lesson was that the apostles were to be discreet in their dealings with the people they met.

Fuente: Combined Bible Commentary

Mat 10:16. Behold, as usual, marking a new thought.

I send you forth. I emphatic; I who know what awaits you, send you into these trials, but as my Apostles, with my authority and promise and support.

As sheep in the midst of wolves. Contrary to the order of nature, the meek and defenceless are sent among the fierce and cruel, their natural enemies. The spiritual strength He had imparted prevented the discouragement likely to arise from this revelation of the thorough hostility of the world. Only His sheep can successfully encounter wolves.

Be, or become, ye therefore wise as serpents, and simple as doves. Like serpents, cautious in avoiding danger; like doves, in simplicity of motive (rather than in harmlessness). Wisdom to avoid persecution without cowardice, simplicity to encounter it without compromise. The spirit of Christ alone can combine these apparently antagonistic qualities of serpents and doves.

Fuente: A Popular Commentary on the New Testament

Our Saviour, in this and the following verses, arms his apostles against all the difficulties, dangers, and discouragements, which they might meet with in the course of their ministry: he tells them, he sent them forth as sheep amongst wolves; intimating thereby unto them, that the enemies of the gospel have as great an inclination, from their malicious nature, to devour and destroy the ministers of Christ, as wolves have from their natural temper to devour sheep: he therefore recommends to them prudence and innocence; be ye wise as serpents, to avoid the world’s injuries, and harmless as doves, in not revenging them. The ministers of Christ must not be altogether doves, lest they fall into dangers; nor altogether serpents, lest they endanger others. For as piety without policy is too simple to be safe, so policy without piety is too subtle to be good. Our Saviour in this text teacher us that wisdom and innocency should dwell together. Offend none by word or example.

Fuente: Expository Notes with Practical Observations on the New Testament

Mat 10:16. Behold, I send you forth as sheep in the midst of wolves I now send you forth weak and defenceless among a wicked, cruel, and persecuting people. Considering the nature of the tidings which the apostles were now sent out to publish, namely, that the kingdom of heaven was at hand considering, also, the number and variety of the miraculous cures which they were to be enabled to perform in confirmation of their doctrine, together with the greatness of the benefits they were to confer upon the families who should entertain them kindly, it is reasonable to think that they were flattering themselves with the hopes of great honour and acceptance wherever they came. In the meantime, the event was by no means to answer their expectation. They were everywhere to be despised, persecuted, delivered up into the hands of public justice, and punished as evil doers. Our Lord, therefore, who thought fit to forewarn them of these things, made them large promises of the divine aid, and gave them directions with respect to their conduct in every circumstance. Macknight. Be ye therefore wise as serpents On the one hand, be so prudent as not to irritate the wicked, and those who shall oppose you, either by your behaviour or your doctrine, unnecessarily, and avoid all unnecessary dangers: and harmless as doves On the other hand, let not your prudence degenerate into craft, lest it lead you to betray the truth, or to encourage or countenance men in their evil practices; maintain at all times a holy simplicity of soul; and to your prudence join a harmless and inoffensive behaviour, rendering yourselves remarkable for integrity amid the greatest temptations, and for meekness amid the greatest provocations.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

10:16 {6} Behold, I send you forth as {f} sheep in the midst of wolves: be ye therefore wise as serpents, and {g} harmless as doves.

(6) Christ shows how the ministers must behave themselves under the cross.

(f) You will be in great danger.

(g) You will not so much as take revenge for an injury: and by the mixing of these beast’s natures together, he will not have our wisdom to be malicious, nor our simplicity mad, but a certain form of good nature which is composed exquisitely of both of them.

Fuente: Geneva Bible Notes

The perils of their mission 10:16-25

Jesus proceeded to elaborate on the dangers the apostles would face and how they should deal with them.

In His descriptions of the opposition His disciples would experience, Jesus looked beyond His death to the time of tribulation that would follow. Then the disciples would have the same message and the same power as they did when He sent them out here. The narrow road leading to the kingdom led through a period of tribulation and persecution for the disciples. They did not understand that Jesus would have to die and experience resurrection before the kingdom began, even though this is what the Old Testament revealed. Jesus was beginning to prepare them and their successors for these events and the persecution they would experience as His followers. If Israel had accepted her Messiah, He still would have had to die, rise from the grave, and ascend into heaven. Seven years of tribulation would have followed. Then Jesus would have returned to the earth and set up His kingdom. As it happened, Israel rejected Jesus, so the period of Tribulation, His return, and the kingdom are all still future.

"The King performed His ministry according to the Old Testament Messianic calendar of events. According to the Hebrew Scriptures the Messiah, after He appeared, was to suffer, die, and be raised again (Dan 9:26; Psalms 22; Isa 53:1-11; Psa 16:10). Following the death and resurrection of Christ there was to be a time of trouble (Dan 9:26-27; Jer 30:4-6). The Messiah was then to return to the earth to end this tribulation and to judge the world (Dan 7:9-13; Dan 7:16-26; Dan 9:27; Dan 12:1; Zec 14:1-5). Finally, the Messiah as King would establish His kingdom with Israel as the head nation (Dan 7:11-27; Dan 12:1-2; Isa 53:11-12; Zec 14:6-11; Zec 14:20-21)." [Note: Toussaint, Behold the . . ., p. 140.]

Part of the tribulation that Jesus prepared His disciples for took place when the Romans destroyed Jerusalem and scattered the Jews all over the world, in A.D. 70. Yet the destruction of Jerusalem then was not the full extent of the tribulation the prophets foretold for Israel. This becomes clear as one compares the prophesied tribulation for the Jews with the events that surrounded the destruction of Jerusalem.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Jesus pictured His defenseless disciples in a dangerous environment. The Shepherd was sending His sheep into a wolf pack. They needed, therefore, to be as shrewd as serpents, a proverbial way of saying prudent. Their shrewdness must not be cunning though, for they needed to be innocent as well. Either characteristic without the other is dangerous. Innocence without prudence becomes naiveté.

The disciples were to be both prudent and innocent toward the objects of their ministry. Doves are retiring birds; they leave when other birds oppose them rather than fighting. This is how the disciples were to behave. They needed to be shrewd by avoiding conflicts and attacks where possible, but when these came they were to withdraw to other households and other towns. These figures were common in Rabbinic teaching. But the rabbis normally used the sheep and doves as figures of Israel, and the wolves and serpents as representing the Gentiles. [Note: Edersheim, The Life . . ., 1:645.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)