Exegetical and Hermeneutical Commentary of Matthew 10:17
But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;
17. beware of men ] Perhaps with a reference to the serpents and the doves, which shun the approach of men; but comp. ch. Mat 17:22, “The Son of Man shall be betrayed into the hands of men.”
councils ] i. e. provincial synagogue-tribunals. See note, ch. Mat 4:23.
Fuente: The Cambridge Bible for Schools and Colleges
But beware of men – That is, be on your guard against people who are like wolves, Mat 10:16. Do not run unnecessarily into danger. Use suitable prudence and caution, and do not needlessly endanger your lives.
Councils – The word used here commonly signifies the great council of the nation, the Sanhedrin. See the notes at Mat 5:22. Here it seems to refer to any judicial tribunal, of which there were some in every village.
They will scourge you in their synagogues – Scourging, or whipping, is often mentioned in the New Testament as a mode of punishment. The law of Moses directed that the number of stripes should not exceed 40, but might be any number less, at the discretion of the judge, Deu 25:2-3. The person who was sentenced to scourging was formerly laid upon the ground, and the blows inflicted on his back in the presence of the judge. In later times the criminal was tied to a low post. Scourging is still practiced in the East, but the blows are commonly inflicted on the soles of the feet. It is called the bastinado.
The instrument formerly used was a rod. Afterward they employed thongs or lashes attached to the rod. To make the blows severe and more painful, they sometimes fastened sharp points of iron or pieces of lead in the thongs. These were called scorpions, 1Ki 12:11. The law was express that the number of stripes should not exceed forty. The Jews, to secure greater accuracy in counting, used a scourge with three lashes, which inflicted three stripes at once. With this the criminal was struck thirteen times, making the number of blows thirty-nine. Paul was five times scourged in this way. See 2Co 11:24.
The Romans did not feel themselves bound by the law of the Jews in regard to the number of stripes, but inflicted them at pleasure. Thus our Saviour was scourged until he was so weak as not to be able to bear his cross. This was often done in the synagogue. See Mat 23:34; Act 22:19; Act 26:11.
Fuente: Albert Barnes’ Notes on the Bible
Verse 17. But beware of men] Or, be on your guard against men, THESE men; i.e. your countrymen; those from whom you might have reasonably expected comfort and support; and especially those in power, who will abuse that power to oppress you.
Councils] , sanhedrins and synagogues. See Clarke on Mt 5:22. “By synagogues we may understand here, not the places of public worship, but assemblies where three magistrates, chosen out of the principal members of the synagogue, presided to adjust differences among the people: these had power, in certain cases, to condemn to the scourge, but not to death. See Ac 22:19; 2Co 11:24, compared with Lu 12:11.” See Lightfoot.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The last word, Gentiles, maketh it plain, that our blessed Lord is not here arming his disciples so much against any opposition they were like to meet with upon this their first going out, for they were not to go to the Gentiles, as those they should meet with some years after his ascension; yet not excluding what they should meet with from the Jews, for what is said about delivering up to the councils and scourging in the synagogues seemeth to have a particular reference to the Jews. This scripture was most eminently fulfilled, as to the apostles, Act 4:1-3 &c Act 5:27; 6:12; and as to being brought before governors and kings, there are instances enough in the Acts, more in ecclesiastical stories. Neither do I think our Saviour hath in these words any reference to the distinction of their councils amongst the Jews; he only designed to let them know the time would come, when, for their owning him, and preaching his gospel, they should be brought before all sorts of magistrates, and in all kinds of courts. That phrase,
and they will scourge you in their synagogues, hath mightily perplexed some, especially such as have dreamed religious synagogues too holy places for such offices: but there is no need that we should take the term synagogues here for the places of their worship, it doth as well signify, in their conventions; and there are some that think that they had, adjoining to their synagogues, a place in which they punished offenders upon the account of religion; certain it is, 2Co 11:24, that Paul was five times scourged by the Jews according to their law, Deu 25:3. For a testimony against them and the Gentiles: a testimony for me, that is expressed in those words, for my sake; and against them, whether Jews or Gentiles. A testimony against them in the day of judgment, , hence our terms of martyr and martyrdom, the one signifies a witness, the other a testimony.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. But beware of men; for they willdeliver you up to the councilsthe local courts, used here forcivil magistrates in general.
and they will scourge you intheir synagoguesBy this is meant persecution at the hands ofthe ecclesiastics.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But beware of men,…. Of these men, comparable to wolves, before spoken of: the phrase is somewhat uncommon and emphatical, and designs not merely wicked men in common, the men of the world, and enemies of the Gospel; but chiefly such of them as were men of note and authority, ecclesiastical and civil governors of the people, the Scribes, Pharisees, elders, and chief priests, and other rulers; and the advice to the apostles is, to take care how they came into their company, and put themselves into their hands; who would seek all opportunities and occasions against them, and use their power and interest to do them hurt:
for they will deliver you up to the councils, or sanhedrim, of which there were three sorts; the greater, which consisted of seventy one persons, and was only held in Jerusalem; the lesser one, which was made up of twenty three members, and was kept in every place where there were an hundred and twenty Israelites; and the third, where there was not that number, and was a triumvirate, or a bench of three judges only b.
And they will scourge you in their synagogues; where the triumvirate, or bench of three Judges kept their court; under whose cognizance were pecuniary judgments, and such as related to thefts, damages, restitutions, ravishing, and enticing of virgins, and defamation; also to plucking off of the shoe, and refusing a brother’s wife, to the plant of the fourth year, second tithes whose price is unknown, holy things, and the estimations of goods; to these belonged also laying on of hands, the beheading of the heifer, and, among the rest, , “scourging was by the bench of three” c. The manner of performing it was this d:
“they bind both his hands to a pillar, here and there; and the minister of the synagogue takes hold of his clothes, and if they are rent, they are rent; and if they are ripped in the seam, they are ripped till his breast is uncovered; for he is not to beat him on his clothes, as it is said, “he shall beat him”, but not his clothes: and a stone is placed behind him, on which the minister that scourges stands, and a white leather whip in his hand, doubled two and two with four, and two lashes of an ass’s hide, going up and down: the breadth of the whip was an hand’s breadth, and the length of it, so as to reach to the navel, and the handle of the whip, by which he took hold, was the length of an hand; and he lifts up the whip with both his hands, and strikes with one hand, with all his might; and gives him the third part of his stripes before, upon his breast, between his paps, and two thirds behind him; one third upon this shoulder, and the other upon the other shoulder. He that scourges neither stands, nor sits, but bows; as it is said, “the judge shall cause him to lie down, and to be beaten before his face”; for the eyes of the judge shall be upon him, that he do not look upon anything else, and smite him from thence; for no two strokes are as one; the greatest of the judges reads all the time he is scourging, viz. these passages; “if thou wilt not observe to do all the words of this law”, c. and “the Lord will make thy plagues wonderful”, c. and he intends to finish the verses with the stripes but if he does not finish, he returns to the beginning of the Scripture, and reads, and returns, and reads until the whole scourging is over: and the second of the judges numbers the stripes and the third says to the minister strike: every time he strikes, it is at his orders he strikes.”
Now, as this punishment was inflicted by the chazan, or minister of the synagogue, who was a sort of sexton, so it was done in the synagogue itself: and according to our Lord’s predictions here, and in Mt 23:34 as the former of these, delivering up to councils, had its accomplishment in part, in the apostles, Ac 4:1 so the latter, scourging in their synagogues, was fulfilled both by Paul,
Ac 22:19 and upon him, 2Co 11:24. Epiphanius tells e us of one Joseph, a Jew, who was caught by the Jews reading the Gospels in his own house; upon which they dragged him away, and had him to the synagogue, and there “scourged” him. Now as these things did not befall the apostles till after the death of Christ, it is clear that the context refers not to their first, but to an after mission.
b Maimon. Hilch. Sanhedrim, c. 1. sect. 3, 4. c Misn. Sanhedrim, c. 1. sect. 1, 2, 3. d Maimon. Hilch. Sanhedrim, c. 16. sect. 8, 9, 10, 11. Misn. Maccot, c. 3. sect. 12, 13, 14. e Contra Haeres. 1. 1. Haeres. 30.
Fuente: John Gill’s Exposition of the Entire Bible
Beware of men ( ). Ablative case with . Hold your mind ( understood) away from. The article with points back to (wolves) in 10:16.
To councils ( ). The local courts of justice in every Jewish town. The word is an old one from Herodotus on for any deliberative body (). The same word is used for the Sanhedrin in Jerusalem.
In their synagogues ( ). Here not merely as the place of assembly for worship, but as an assembly of justice exercising discipline as when the man born blind was cast out of the synagogue (Joh 9:35). They were now after the exile in every town of any size where Jews were.
Fuente: Robertson’s Word Pictures in the New Testament
Of men [ ] . Lit., “the men,” already alluded to under the term wolves.
Fuente: Vincent’s Word Studies in the New Testament
1) “But beware of men:” (prosechete de apo ton anthropon) “And beware or be very cautious from men,” 2Pe 3:13-14, from both what they say and what they do, from designs of their minds and hearts, and of their actions. Be cautious and courageous, Act 23:17.
2) “For they will deliver you up to the councils,” (paradosou sin gar humas eis sunedria) “Because they will deliver you all up (apprehend you) to councils,” seize you and turn you over to councils, civil courts, for judgement. These councils were both magistrates and rulers of Jewish Synagogues, Mat 24:9; Mr 13:9; Luk 12:11; Luk 21:12.
3) “And they will scourge you in their synagogues;” (kai en tais sunagogais auton mastigosousin humas) “And in their synagogues they will scourge you all,” that is whip you, to the point of lacerations on the body. Scourging was a common method of punishment in Jewish synagogues, to humiliate those who offended synagogue rulers in any matter relating to morals, ethics, and traditions of Jewish codes, as then interpreted by synagogue ecclesiastics and rulers, Act 5:40; Act 16:22; Act 16:37; Act 18:17; Act 22:19; 2Co 11:25; Mr 12:5; 15:15; Joh 19:1.
Fuente: Garner-Howes Baptist Commentary
17. But beware of men Erasmus has inserted the word these, (beware of these men,) supposing that the article has the force of a demonstrative pronoun. (584) But in my opinion it is better to view it as indefinite, and as conveying a declaration of Christ, that caution ought to be exercised in dealing with men, among whom every thing is full of snares and injuries. But he appears to contradict himself: for the best way of exercising caution would have been to remain at home, and not to venture to appear in public. I reply, he points out here a different sort of caution, — not that terror and alarm which would keep them from discharging their duty, but a dread of being excessively annoyed by sudden calamities. We know that those who are surprised by unexpected afflictions are apt to fall down lifeless. Christ, therefore, desired that his disciples should foresee at a distance what would happen, that their minds might be early prepared for maintaining a conflict. In short, he sounds the trumpet to them, that they may quickly make ready for the battle: for as foresight, when it is excessive or attended by unnecessary anxiety, reduces many to a state of weakness, so many are intoxicated by an indolent security, and, rushing on heedlessly, give way at the critical moment.
For they will deliver you up to councils It may readily be inferred from these words, that the contests of which Christ forewarns the apostles must not be limited to the first journey, in which they met with nothing of this description. The object of this prediction is to prevent them from being ever cast down: for it was no ordinary attainment for poor and despised men, when they came into the presence of princes, to preserve composure, and to remain unmoved by any worldly splendor. He warns them, too, that not in Judea only, but in more distant places, they will be called to fight; and he does so, not merely for the purpose of preparing them by long meditation for that warfare, but that, as instructed and experienced masters, they might not scruple to yield themselves to heavenly guidance.
For a testimony to them and to the Gentiles This means that the will of God must be proclaimed even to foreign princes, and to distant nations, that they may be without excuse. Hence it follows, that the labor of the apostles will not be lost, for it will vindicate the judgment of God, when men shall be convicted of their obstinacy.
(584) “ Erasme a traduit, De ces hornroes: pource qu’il luy a sembl, que l’article Grec qul est mis avec le nora denotoit quelques certains hommes.” — “Erasmus translated it, Of these men: because he thought that theGreek article, which is joined to the noun, denoted some particular men.” —Προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων literally means but beware of THE men In Calvin’s native tongue, les hommes denotes men in general, and in expressing the idea of the men, it became necessary to substitute ces for les , in order to avoid the circumlocution of les hommes, dont il s’agit But it would be proper to show cause why οἱ ἄνθρωποι should be here viewed as equivalent to πάντες ἄνθρωποι. Erasmus, writing in Latin, has supplied a defect of that language by almost the only means which he had in his power, the use of a demonstrative pronoun as a substitute for the definite article. “ Cavete ab illis hominibus,” naturally interpreting τῶν ἀνθρώπων, as referring to the men who had just been described to the disciples as wolves, and in their intercourse with whom the utmost caution would be indispensable. — Ed.
Fuente: Calvin’s Complete Commentary
(17) To the councils.The plural shows that our Lord referred, not to the Great Council or Sanhedrin at Jerusalem, but to the lesser councils connected with provincial synagogues that had power to judge and punish persons accused of offences against religion.
They will scourge you in their synagogues.The words imply the actual infliction of the punishment within the walls of the building. To us this appears something like desecration, but there is no reason for thinking that it did so to the Jews, and St. Pauls language in Act. 22:19; Act. 26:11, seems to place the fact beyond the shadow of a doubt. The stripes of which the Apostle speaks in 2Co. 11:24, were probably thus and there inflicted.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. Beware of men These wolves are men. And men, as such, are depraved in heart. Of all such, in their depraved, unregenerated character, have a care, for evil is to be expected from them. The evils to be expected our Lord next describes. Councils The smaller courts in Palestine, yet including the grand Sanhedrim in Jerusalem.
Scourge you in their synagogues Scourging is mentioned as a punishment in the Mosaic law. (Deu 25:13.) The criminal, being laid upon the ground, was scourged with a whip of three lashes, so that thirteen blows should inflict thirty-nine stripes. This was the forty save one which St. Paul received, 2Co 11:24. In their synagogues The synagogue was the ordinary place of the Jewish courts of justice. Mat 23:24; Act 22:19.
Fuente: Whedon’s Commentary on the Old and New Testaments
“But beware of men, for they will deliver you up to councils, and in their synagogues they will scourge you, yes, and you will be brought before governors and kings for my sake, for a testimony to them and to the Gentiles.”
Thus they are to beware of men, for they are ‘the wolves’ that He had in mind. And they are to recognise that many of these will be so incensed against them that they will accuse them from beast-like hearts and have them brought before the courts. They must expect that their message will arouse opposition. The councils are the local sanhedrins, where they might well be accused of heresy and even blasphemy for preaching Jesus. Beatings in synagogues were a common punishment for Jews who were seen as being troublemakers or not sufficiently observant of the Law (compare 2Co 11:24; Act 26:11). The use of the scourge here suggests an official verdict. These experiences will demonstrate that at least the Jewish authorities will have had to take notice of them. And they will also be evidence of the opposition that they will face from Judaism as a whole. The Galilean Jews were indeed so nationalistic and fervent that it was inevitable that someone who brought a new message would have to face up to, and accept the consequences of, fanaticism in some quarters, just as they would experience rejection.
‘Yes, and you will be brought before governors and kings for my sake, for a testimony to them and to the Gentiles.’ Many claim that such words go beyond what Jesus could have said in a charge to men going out to preach in Galilee and its surrounds. But a little thought soon brings out that that is not so. It need be saying little more than that they would have to face both the authorities put in place by Rome, as well as those established by the synagogues. In Mat 2:6 Matthew has already spoken of the ‘governors’ of Judah (compare Psalm 67:27 LXX), as representing the authorities over Jewish towns and cities. The word is also used regularly in LXX of the tribal leaders of Edom (over a dozen times in Genesis 36. See also Exo 15:15 ; 1Ch 1:51. It translates alluph which can mean a chieftain, captain, etc). And apart from these, He is saying, they may even be brought before the kings (e.g. Herod and Philip) to whom such governors are subject. This may well have in mind Psa 119:46, ‘I will also speak of your testimonies before kings, and will not be ashamed’.
But we need not limit ‘governors’ to Jewish authorities. Galilee contained many Gentiles, and the larger towns and cites abounded with them, and there would be Gentile courts and ‘governors’ there as well as Jewish ones. (The term can also mean a Roman appointed governor like Pilate (Mat 27:2, etc), but he would not be involved here). Thus as the disciples sought out the Jews in these places many of these Jews who were antagonistic might also well turn to Gentile courts or to civil authorities in the hope that they would deal firmly with these men who came introducing a new King and spreading ‘revolution’.
We must recognise in this that some of the synagogues in Galilee, especially in the cities, might well have been as much against Jesus and His followers as the later Hellenistic synagogues in Jerusalem (Act 6:9-10) and in Pisidian Antioch (Act 13:50). And some outright Gentiles might also be offended by them and wish to take action against them, as they would later. But how were these dangers to be represented by Jesus to disciples who had had little experience of either Jewish or Gentile courts, and knew very little about the judicial system? Jesus does it in terms they would have heard of, such terms as ‘governors (local authorities) and kings’, the very kind of judiciaries that His disciples might know of and would appreciate the seriousness of.
And, of course, there were ‘kings’ threatening on the horizon in Herod (who had already imprisoned John) and Philip, who while not as unreasonable as Herod could certainly be heavy handed at times, especially if disturbances had been caused, while ‘governors’, a word which has been used of the ‘governors (princes) of Judah’ in Mat 2:6, who acted under these kings, would abound.
Indeed ‘Governors’ was probably a deliberately loose description for both Jewish and Gentile authorities of which there would be a number in both territories, spoken to those who would have little knowledge about the varied details and ranks of such people. The Apostles were unlikely to be in a position to discriminate between different types of authority. Once they left their own neighbourhood they would be on new territory. All authorities would then appear the same to them. The thought is thus concentrated on the fact that it would be the representatives of the kings that they knew of, that is their ‘governors’, as well sometimes the kings themselves, who would mainly be responsible for calling them to account. Jesus description would convey exactly what He wanted them to consider, that they would be judged by various rather vaguely described Jewish and Gentile authorities. He had probably Himself not had much experience of them either. He was a provincial. He would thus be speaking in very general terms. And His point is that if this happened they must see it as an opportunity to testify to the Gentiles, who would in many cases be involved. So while they were not to seek Gentiles out, they did have a responsibility to testify to them when they could.
We really cannot turn round and say, ‘but this did not happen to them at this time’. The truth is that we do not know what happened at this time. Thus these things might quite well have happened. In fact it must be considered doubtful if they could have gone out into a hotbed of fanaticism like Galilee and its surrounds without experiencing such things, at least to some extent. They must have caused quite a stir, while their healings would have drawn great crowds. Such great crowds being gathered in a number of places at once would not escape the notice of Herod’s spies, and they might well have reported back to Herod, especially when the disciples in their teaching concerning the Kingly Rule of Heaven (about which they still had wrong ideas) forgot to be as wise as serpents, thus putting some of the disciples at least in danger of being brought before him. It was certainly something that they must have feared.
Indeed it might well be because one or two had been brought before Herod or his judges that Jesus withdrew into Philip’s territory later on. However, the Gospel writers would not want to mention it if it was feared that it would take the attention off Jesus, as it surely would. It should be noted in this regard that this is so much the case that we are nowhere told in Matthew that the disciples did actually go out on their mission (this is in fact typical of ancient Jewish writings. See for example Exo 17:1-6 where the actual drinking of the water which was ‘miraculously’ produced is never mentioned, only the directions as to how to obtain it. The rest is assumed). It is just assumed in Mat 11:1. Thus we have no record at all in Matthew of what happened on this campaign. He is deliberately silent about it. His readers did not want to know about what was commonplace to them (Gal 3:5). They wanted to learn about Jesus. But see Mar 6:12-13; Mar 6:30; Luk 9:2; Luk 9:6; and note the connection with Herod in both accounts. He may have heard more of Jesus precisely because he had called in one or two of the Apostles for questioning.
‘Governors and kings.’ Jesus used the concept a number of times as a general way of warning His disciples concerning the opposition that they would be up against (see Mar 13:9; Luk 21:12). In the end it represented all earthly authority.
Fuente: Commentary Series on the Bible by Peter Pett
The enmity of men:
v. 17. But beware of men; for they will deliver you up to the councils, and they will scourge you in their synagogues.
v. 18. And ye shall be brought before governors and kings for My sake, for a testimony against them and the Gentiles. Be on your guard against such men as might turn out to be wolves in disguise. Do not, in general, trust yourselves to men, beware of confiding trustfulness, which delivers you into their power, Joh 2:24. A cordial aloofness may sound like a paradox, but describes the proper attitude. Upon occasion and with the slightest excuse, the enmity of men, directed in reality against the Word, will find its outlet in persecution of the hearers of the Word. Both the higher tribunals of justice, where the punishment might take a very serious form, and the synagogues, whose assemblies, as lower courts, exercised discipline and inflicted penalties, such as scourging, would be used by the enemies. Act 22:19; 2Co 11:24. In the present instance even the civil courts may be called upon to pronounce judgment against the servants of Christ on all kinds of trumped-up charges. The Lord refers not only to the provincial governors of Palestine, but, by His omniscience, He looks far forward into the future, where He sees His confessors cited to appear before the mightiest rulers of the world. A tribulation, indeed, but also an honor, since it is for His sake, on His account. And theirs will be the glorious opportunity of witnessing for the Master, of declaring His testimony in the midst of such adverse circumstances to the enemies, who, in the earlier period, were Jews, and to the Gentiles, such as the governors and the court officers and attendants would usually be. This testimony would, as always, have the purpose of calling the sinners to repentance and of hardening the deliberately obstinate to their own damnation.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 10:17-18. But beware of men “Though I order you to be meek and patient under injuries, I do not mean that you should not be on your guard, and, as far as is consistent with conscience and duty, avoid them: no, the more circumspect you are, the better; for, after all,you will meet with many indignities, and often be in danger of death, even from the hand of public justice.” They will deliver you up to the Sanhedrim, or consistories, and scourge you in their synagogues. Scourging is a sort of discipline which has long since been used in the synagogues, where they keep their courts. See Beausobre and Lenfant’s introduction. And ye shall be brought before governors, &c. These things did not happen while the apostles were on their first mission, but after Christ’s ascension. See Act 4:6-7, &c. Act 5:40; Act 12:2-3, &c. &c.For a testimony against them and the Gentiles, “All these things are ordered to befal you, that your integrity may appear, and that the truth of the Gospel may be demonstrated.” Had the apostles never come before the supreme powers, nor defended their cause in the presence of kings and governors, it might have been said, that because Christianity could not bear a strict examination from able judges, it was preached to none but men of vulgar understandings, who were not capable of detecting it: but when persons of the highest distinction for birth, fortune, capacity, and learning, had the Gospel laid before them, in the defences which the apostles and first preachers of it were obliged to make at the public tribunals of every country, its standing such a tribunal was certainly a great confirmation of its truth. Wherefore, as Jesus here foretold, the bringing of his apostles before kings became a testimony of their integrity, and of the truth of the Gospel, and consequently an undeniable proof of the guilt of both Jews and Gentiles who neglected it. See Macknight, Clarke, and the histories of the first ages of the church.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 10:17 . ] denoting continuation of this same matter: “But in order to comply with this injunction ( usually the wisdom alone is arbitrarily supposed to be referred to), be on your guard , and so on.” The passage that now follows on to Mat 10:23 originally formed part (comp. Mar 13:9 ff.) of the eschatological utterances, but the connection in which it now stands was probably that in which it was already met with in the collection of our Lord’s sayings. Comp. Mat 24:9-13 ; Luk 21:12 ff. Then again, taken in detail, the different portions of this address, as given by Matthew, possess the advantage of originality. Comp. Weizscker, p. 160 ff.
] The article is not meant to indicate men who are hostile (Mat 10:16 , Erasmus, Fritzsche), who must have been indicated in some other way than by the simple article (by , or such like), or by the general expression ; but it is to be understood generically: men in general, taken as a whole , are conceived of as hostile , in accordance with the idea of that to which the disciples do not belong (Joh 15:19 ), and by which they are hated (Joh 17:14 ).
] taken generally, tribunals in general.
.] That scourging also belonged to the synagogal forms of punishment, as a matter of synagogue discipline, is placed beyond a doubt by the New Testament. See, besides the Synoptists, Act 22:19 ; Act 26:11 ; 2Co 11:24 . The evidence from Rabbinical literature is doubtful.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
17 But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;
Ver. 17. But beware of men ] Absurd and wicked men, saith Paul, 2Th 3:2 ; “brutish men, skilful to destroy,” saith the prophet, Eze 21:31 ; “Men eaters,” saith the Psalmist, Psa 14:4 ; cannibals, that make no more conscience to mischief God’s people than to eat a meal’s meat when they are hungry. These be those lycanthropi, those wolves mentioned in the former verse. These are those mankind men that St Paul met with at Ephesus,1Co 15:321Co 15:32 . He fought with beasts after the manner of men, that is (as some interpret it), men fought with him after the manner of beasts. Such a man was that monster of Milan, in Bodin. de Repub. Such were the primitive persecutors, and such are the pseudo-catholics of these times. A Dutch woman they buried alive for religion, with thorns under her. Another they shamefully defiled in the sight of her husband, and then forced her to draw a sword and give her husband a deadly wound, her hands being ordered by them. The town of Burre, in France, being taken by the Papists, all kind of cruelty was there used. Children were cut up, the guts and hearts of some of them pulled out, which in rage they gnawed with their teeth. The Italians which served the king, did for hatred of religion break forth into such fury, that they ripped up a living child, and took his liver, being as yet red hot, and ate it as meat. John Burgeolus, president of Turin, an old man, being suspected to be a Protestant, and having bought his life with a great sum of money, was notwithstanding taken and beaten cruelly with clubs and staves; and being stripped of his clothes, was brought to the bank of the river Liger, and hanged, his feet upward, and head downward in the water, up to his breast. Then, he being yet alive, they opened his belly, pulled out his guts, and threw them into the river. And taking his heart they put it upon a spear, carrying it with contumelious words about the city. (Thuanus.) Were these men? or rather devils in the shape of men? What should I instance further in those late Irish unheard of cruelties, so well known, and so much written about? such as whereof the devil himself might be ashamed, had he any shame in him. Lithgow, a Scot, after he had with King James’s letters travelled through the greatest part of the known world, was, as he returned through Spain, in the city of Maligo, surprised by nine sergeants a and carried before the governor, by whose appointment they stripped him of his clothes, robbed him of his money, put him into a dark dungeon, shackled him, starved him, wounded him, &c. In 10 hours he received 70 different torments. At last, all the lords inquisitors commanded him to receive 11 strangling torments at midnight, and to be burnt body and bones to ashes, though they had nothing against him but suspicion of religion. And yet after this God wonderfully delivered him. He was brought on his bed to our king, wounded and broken, and made this account to the face of Gundamor, the Spanish ambassador.
They will scourge you ] John Fortune, a martyr in Queen Mary’s days, was thus threatened by one Mr Foster: You shall be whipped and burned for this gear, I think. His answer was, I shall be full glad of that. For it is written, “They will scourge you in their synagogues.” And since the time that the sword of tyranny came into your hand, I heard of none that were whipped. Happy were I if I had the maidenhead of that persecution.
a An officer whose duty is to enforce the judgments of a tribunal or the commands of a person in authority; one who is charged with the arrest of offenders or the summoning of persons to appear before the court. D
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
17. ] The wisdom of the serpent is needed for this part of their course; the simplicity of the dove for the in Mat 10:19 .
The turns from the internal character to behaviour in regard of outward circumstances.
] See Act 4:6-7 ; Act 5:40 . They are the courts of seven (on which see Deu 16:18 ), appointed in every city, to take cognizance of causes both civil and criminal, ch. Mat 5:21 : here perhaps put for any courts of assembly in general.
. . . . ] See Act 22:19 ; Act 26:11 . Euseb. Hist. Ecc 5:16 , quoting a book against the Montanists, , . The scourging in the synagogues is supposed to have been inflicted by order of the Tribunal of Three, who judged in them.
Fuente: Henry Alford’s Greek Testament
Mat 10:17 . : Weiss, regarding Mat 10:17 as the beginning of an interpolation, takes generically = the whole race of men conceived of as on the whole hostile to the truth = in the fourth Gospel (Mat 15:19 ; Mat 17:14 ). It seems more natural to find in it a reference to the of Mat 10:16 . Beware of the class of men I have in view. So Eras., Elsner, Fritzsche. , the higher tribunals, selected to represent courts of justice of all grades, to denote the serious nature of the danger. . The synagogue is referred to here, not merely as a place of worship, but as a juridical assembly exercising discipline and inflicting penalties (Grotius). Among these was scourging ( , vide Act 22:19 ; Act 26:11 ; 2Co 11:24 ).
Fuente: The Expositors Greek Testament by Robertson
of = away from: i.e. beware [and keep] away from. Greek. apo. App-104.
men. Plural of anthropos. App-123.
you. This was true of the Twelve (“them that heard Him”: Heb 2:3) in the dispensation of the Acts.
to = unto.
the councils = councils. Courts of justice.
Fuente: Companion Bible Notes, Appendices and Graphics
17. ] The wisdom of the serpent is needed for this part of their course; the simplicity of the dove for the in Mat 10:19.
The turns from the internal character to behaviour in regard of outward circumstances.
] See Act 4:6-7; Act 5:40. They are the courts of seven (on which see Deu 16:18), appointed in every city, to take cognizance of causes both civil and criminal, ch. Mat 5:21 : here perhaps put for any courts of assembly in general.
. . . .] See Act 22:19; Act 26:11. Euseb. Hist. Ecc 5:16, quoting a book against the Montanists, , . The scourging in the synagogues is supposed to have been inflicted by order of the Tribunal of Three, who judged in them.
Fuente: The Greek Testament
Mat 10:17. , but beware of men) The expression used in the last verse, Be ye wise, is now explained; and the force of the injunction is extended,[465] for the word men is of general signification; cf. Joh 2:24.[466]–, councils-synagogues) The councils, where the chief men assemble; the synagogues, where the people also resort.- , in the synagogues) They will consider the action so holy, that it may be performed even in the synagogue, which is put in opposition to the council; see ch. Mat 23:34.-, they shall scourge) Hard things are foretold, yet they were actually endured by the apostles, and even by our Lord Himself.
[465] In the original, Declaratur prudentes: acceditque moniti extensio.-(I. B.)
[466] How strong are the reasons for being on our guard against men, is especially then made manifest, when one has to be conversant (to have intercourse) with them at a time of their being under the constraint of no external consideration.-V. g.
Fuente: Gnomon of the New Testament
beware: Mic 7:5, Mar 13:9, Mar 13:12, Act 14:5, Act 14:6, Act 17:14, Act 23:12-22, 2Co 11:24-26, Phi 3:2, 2Ti 4:15
for: Mat 24:9, Mat 24:10, Mar 13:9, Luk 12:11, Luk 21:12, Luk 21:13, Joh 16:2, Act 4:6-22, Act 5:26-42, Act 23:1-11
councils: Mat 5:22, Mat 26:59, Joh 11:47
scourge: Mat 20:19, Mat 23:34, Deu 25:2, Deu 25:3, Act 5:40, Act 22:19, Act 26:11, 2Co 11:24, 2Co 11:25, Heb 11:36
Reciprocal: Jdg 21:21 – dance 1Sa 24:22 – David and Jer 9:4 – ye heed Jer 40:16 – Thou shalt Mat 7:15 – Beware Mar 12:38 – Beware Mar 13:11 – and deliver Joh 2:24 – did Act 4:3 – laid Act 6:9 – the synagogue Act 9:26 – but Act 12:1 – to vex Act 16:22 – the magistrates Act 22:30 – commanded Col 2:8 – Beware
Fuente: The Treasury of Scripture Knowledge
0:17
The councils were the san-hedrins, the highest courts the Jews were permitted to have at that time, and the synagogues were the buildings where they met for religious purposes. (See the description of them at Mat 4:23.) The object in forcing the apostles into these places was to persecute them from both the secular and religious standpoints as far as their authority permitted.
Fuente: Combined Bible Commentary
But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;
[They shall scourge you in their synagogues.] Beza here, as he does very often when he cannot explain a case, suspects it: for thus he writes; “When I neither find synagogues elsewhere to have their names from houses of judgment; as the Hebrews speak, nor that civil punishments were taken in synagogues, I suspect this place.” But without any cause, for,
I. In every synagogue there was a civil triumvirate, that is, three magistrates, who judged of matters in contest arising within that synagogue; which we have noted before.
II. Scourging was by that bench of three. So that fivefold scourging of St. Paul (2Co 11:24) was in the synagogue; that is, By that bench of three magistrates; such as was in every synagogue.
It is something obscure that is said, But beware of men. Of whom else should they beware? But perhaps the word men may occur in that sense, as men in these forms of speech;…the men of the great assembly; and, the men of the house of judgment etc. But we will not contend about it.
Fuente: Lightfoot Commentary Gospels
Mat 10:17. But beware of men, i.e., wolves. Men in general will be hostile and weak. To beware they must be wise. Not needless suspicion but prudent discernment.
Councils. The regular local courts, which tried for heresy. The sentence they pronounced was executed in the synagogues. Literally fulfilled in Apostolic times, yet in all ages church courts have been apt to persecute. Human nature is selfish and intolerant, and slow to learn the lesson of mercy and charity.
Fuente: A Popular Commentary on the New Testament
Here our Saviour lets his apostles know that for their owning him, and preaching his gospel, they shall be brought before all sorts of magistrates, and in all kinds of courts: but he advises them, when they are brought before kings and princes, not to be anxiously thoughtful what they should say; for it should be given them in that hour what they should answer.
Learn hence, That though truth may be opposed, yet truth’s defenders should never be ashamed; and rather than they shall want a tongue to plead for it, God himself will prompt them by his Spirit, and suggest such truths to their minds as all their opposers should not be able to gainsay.
Yet, note, That Christ doth not here forbid all fore-thoughts what to say, but only distrustful thoughts; that they should not, like orators or advocates, strive to make studied pleas or rhetorical apologies for themselves, since the Spirit would be in their mouths, and give them immediate supplies.
Note also, That because Christ here promised his apostles and immediate assistance from the Holy Spirit, how vain the Anabaptists and Quakers are, who by virtue of this promise do now expect the same assistance in prayer and preaching: but they may as well pretend to cast out devils as the apostles did, by virtue of the same assistance which the apostles had; whereas these extraordinary gifts have long ceased.
Fuente: Expository Notes with Practical Observations on the New Testament
Mat 10:17-18. Beware of men That is, be on your guard against the men of the world with whom you converse, that you do not, by any inadvertency, give them advantage against you: and think not that all your innocence and all your wisdom united can screen you from persecution. For they will deliver you up to the councils They will seek all occasions of mischief against you, and deliver you up to the sanhedrim, and other inferior courts of judicature: and they will scourge you in their synagogues A sort of discipline which was used in their synagogues, where they held their courts about both civil and ecclesiastical affairs. Comp. Mat 23:34, and Act 22:19. And ye shall be brought before governors Namely, to be punished by them as malefactors, not for any crimes wherewith they can charge you, but for my sake. Although these things did not happen while the apostles were out on their first mission, yet they came to pass after Christs ascension, when Peter and John were called before the sanhedrim, Act 4:6-7, and beaten, Act 5:40 : also when James and Peter were brought before Herod, Act 12:3; Paul before Agrippa and his wife, and the Roman governors, Gallio, Felix, Festus; and, last of all, before the Emperor Nero, and his prefect, Helius Csarianus. For a testimony against them and the Gentiles All these things will be permitted to befall you, that your innocence may be manifested, the truth of the gospel demonstrated, and an opportunity afforded you of testifying it with greater solemnity both to Jews and Gentiles. The patience which the apostles showed under continual persecutions, and the courage wherewith they went to death, in confirmation of their doctrine, became strong proofs of their innocence and of the truth of the gospel. Moreover, if the apostles had never been brought before the supreme powers, nor defended their cause in the presence of kings and governors, it might have been said that because Christianity could not bear a strict examination from able judges, it was preached to none but men of vulgar understanding, who were not capable of detecting it. But, when persons of the highest distinction for birth, fortune, capacity, and learning, had the gospel laid before them in the defences which the apostles were obliged to make, at the public tribunals of every country, its standing such a trial was certainly a great confirmation of its truth to persons of inferior note. Macknight.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 17
Councils; courts of justice. These directions, particularly those which follow, apply not peculiarly to the first mission of the apostles, but to their whole subsequent ministry,–especially to that exercised after our Savior’s death, as is evident from the last clause of Matthew 10:28. They do not seem to have been arraigned before the civil authorities at all, upon their first mission.
Fuente: Abbott’s Illustrated New Testament
10:17 But beware of {h} men: for they will deliver you up to the councils, and they will scourge you in their synagogues;
(h) For in the cause of religion men are wolves to each other.
Fuente: Geneva Bible Notes
"But" (Gr. de) does not introduce a contrast here but shows how the disciples should apply the warning Jesus just gave them. Opposition would come from the Jews. The courts in view could be either civil or religious. This is the only occurrence of the plural "courts" or " local councils" (Gr. synedria) in the New Testament. The responsibility of these courts was to preserve the peace. The scourging in view would be the result of judicial action, not mob violence. [Note: Douglas R. A. Hare, The Theme of Jewish Persecution of Christians in the Gospel According to St. Matthew, p. 104.]