Exegetical and Hermeneutical Commentary of Matthew 10:19
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.
19. take no thought how or what ye shall speak ] Curiously enough this has been quoted as if it justified want of preparation for sermons or addresses to a Christian congregation. The direction points definitely to the Christian ‘apologies,’ of which specimens have come down to us.
Fuente: The Cambridge Bible for Schools and Colleges
Take no thought – That is, be not anxious or unduly solicitous. See the notes at Mat 6:25. This was a full promise that they should be inspired, and was a most seasonable consolation. Poor, and ignorant, and obscure fishermen would naturally be solicitous what they should say before the great men of the earth. Eastern people regarded kings as raised far above common mortals – as approaching to divinity. How consoling, then, the assurance that God would aid them and speak within them!
Fuente: Albert Barnes’ Notes on the Bible
Verse 19. Take no thought how or what ye shall speak] – Be not anxiously careful, because such anxiety argues distrust in God, and infallibly produces a confused mind. In such a state, no person is fit to proclaim or vindicate the truth. This promise, It shall be given you, c., banishes all distrust and inquietude on dangerous occasions but without encouraging sloth and negligence, and without dispensing with the obligation we are under to prepare ourselves by the meditation of sacred truths, by the study of the Holy Scriptures, and by prayer.
It shall be given you in that same hour what] This clause is wanting in the MSS. D and L, and several others, some versions, and several of the fathers: but it is found in Mr 13:11, without any various reading; and in substance in Lu 11:13.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Mark hath much the same, Mar 13:11; so hath Luke, Luk 11:11,12. The apostles being men but of an ordinary education before Christ called them, he might reasonably suppose that they would not appear before councils, and kings, and governors without some abashment, having not been accustomed to such presences; he therefore arms them in these words, wherein he doth not prohibit ordinary thoughts, which every man hath before he speaketh, but anxious thoughts beforehand, for, ( saith he),
it shall be given you in that same hour what ye shall speak. The Lord seemeth to speak here as he did to Moses, Exo 4:12, complaining he was slow of speech, and of a slow tongue: Exo 4:11, Who hath made mans mouth? It shall, ( saith Christ), be given you from God.
For it is not ye that speak, but the Spirit of your Father which speaketh in you; that is, not you from yourselves only: the Holy Spirit shall influence your thoughts as to the matter, and suggest that to you, and it shall influence your tongues, giving you a freedom of speech. This was verified in Stephen, Act 6:10, and hath been eminently verified in a multitude of martyrs. We may observe from hence, that the influence of the Spirit is not to be confined to the will and afflictions. It hath also an influence upon our words in the service of God: not that we can conclude, that whatsoever Christians so speak, either in their confessions or other duties, is from such immediate assistance; but there is such an influence, though the Spirit in this, as in other operations, like the wind, bloweth where and when it listeth.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. But when they deliver you up,take no thoughtbe not solicitous or anxious. (See on Mt6:25).
how or what ye shallspeakthat is, either in what manner ye shall make yourdefense, or of what matter it shall consist.
for it shall be given you inthat same hour what ye shall speak(See Exo 4:12;Jer 1:7).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But when they deliver you up,…. The apostles hearing that they should be delivered up to councils, and brought before governors and kings, might be under some concern how they should behave, and what they should be able to say in vindication of themselves and truth, before such great persons; they not being used to converse with men in such high stations: they were illiterate men, and of no elocution; men of mean birth, low life, most of them poor fishermen; and might fear, on these accounts, that the Gospel would suffer for want of able persons to defend it before the great ones of the earth. Now, in order to remove these their fears and objections, and to strengthen and comfort their minds, our Lord bids them, when this would be their ease, that the Jews would deliver them to the Roman magistrates, to
take no thought how, or what ye shall speak; not to be anxiously concerned, neither as to the matter, or manner of what they should say in their defence: they should have no occasion, as orators do, to take pains, and rack their thoughts, to prepare a studied, elaborate oration, dressed with all the flowers of rhetoric, filled with the most moving and powerful arguments, and clothed with diction of the strictest propriety and elegance; for they should want neither words, nor things; they should have arguments put into their mouths, and helped to proper language to express them in:
for it shall be given you in the same hour, what ye shall speak; immediate assistance should be afforded them either by his father, or himself; or rather, the blessed Spirit, who would suggest unto them, at once, things, the most proper to be said, and help them to deliver them in the most proper manner: and these are the most convincing arguments, and that the best elocution, which the Spirit of God helps men to; these vastly exceed all the art of men, and strength of nature. This was greatly verified in Peter and John, two poor fishermen, when before the council, and in Stephen the protomartyr.
Fuente: John Gill’s Exposition of the Entire Bible
Be not anxious ( ). Ingressive aorist subjunctive in prohibition. “Do not become anxious” (Mt 6:31). “Self-defence before Jewish kings and heathen governors would be a terrible ordeal for humble Galileans. The injunction applied to cases when preparation of a speech would be impossible” (McNeile). “It might well alarm the bravest of these simple fishermen to be told that they would have to answer for their doings on Christ’s behalf before Jewish councils and heathen courts” (Plummer). Christ is not talking about preparation of sermons. “In that hour ” ( ), if not before. The Spirit of your Father will speak to you and through you (10:20). Here is no posing as martyr or courting a martyr’s crown, but real heroism with full loyalty to Christ.
Fuente: Robertson’s Word Pictures in the New Testament
Take no thought [ ] . Rev., Be not anxious. See on 6 25.
In that hour [ ] . Very precise. “In that selfsame hour.” Bengel remarks : “Even though not before. Many feel most strongly their spiritual power when the hour comes to impart it to others.”
Fuente: Vincent’s Word Studies in the New Testament
1) “But when they deliver you up,” (hotan de paradosin humas) “Then when they deliver you up or over,” to the magistrates, councils, governors, or kings, for they will, Mat 10:17-18; Joh 15:20; 1Ti 3:12. Caution against anxiety is here regarding persecution, not food, drink, etc., as in Mat 6:25.
2) “Take no thought how or what ye shall speak:” (me merimnesete pos e ti lalesete) “Do not be anxious about what you may say,” or do not be upset over what you may say to your accusers, Mat 6:25; or do not be burdened with anxiety over either what you will say or how you will say it, Mr 13:11-13; Luk 12:11; Luk 21:14-15.
3) “For it shall be given you,” (dothesetai gar humin) “Because it will be given to you,” doled out to you, to each of the twelve of you whom I send on this “Lost sheep of the house of Israel witnessing tour,” Mat 10:5-6.
4) “In that same hour what ye shall speak.” (en ekeine te hora ti lalesete) “In that hour (of trial) what you may say.” You will be taught of God how to control yourselves, and what to say, in that critical hour, under the “gift of knowledge,” Exo 4:12; Jer 1:7. In the former warning against anxiety over food, drink, and clothing it was restricted to the day, Mat 6:34.
Fuente: Garner-Howes Baptist Commentary
19. Be not anxious (585) A consolation is added: for in vain would Christ have given a hundred exhortations to the disciples, if he had not, at the same time, promised that God would be with them, and that through his power they would assuredly be victorious. Hence we infer, that Christ is very far from intending, by announcing those dangers, to abate the fervor of that zeal with which it would be necessary for the disciples to burn if they wished to discharge their duty in a proper manner. It is, no doubt, a great matter to endure the presence of princes; for not only fear, but even shame, sometimes overpowers well-regulated minds. What, then, may be expected, if princes break out into furious anger, and almost thunder? (586) Yet Christ charges his disciples not to be anxious.
For in that hour shall be given to you what you shall speak The Spirit will suggest words to them. The more a man distrusts himself through consciousness of his own weakness, the more is he alarmed, unless he expect assistance from another quarter. Accordingly, we see that the reason why most men give way is, that they measure by their own strength, which is very small or almost nothing, the success of their undertakings. Christ forbids the disciples to look at their own strength, and enjoins them to rely, with undivided confidence, on heavenly grace. “It is not,” he says, “your ability that is in question, but the power of the Holy Spirit, who forms and guides the tongues of believers to a sincere confession of their faith.”
That they may not be alarmed by their present deficiency, he assures them that assistance will come at the very instant when it is needed. Frequently does it happen that the Lord leaves believers destitute of the gift of eloquence, so long as he does not require that they give him a testimony, but, when the necessity for it arrives, those who formerly appeared to be dumb are endued by him with more than ordinary eloquence. Thus, in our own time, we have seen some martyrs, who seemed to be almost devoid of talent, and yet were no sooner called to make a public profession of their faith, than they exhibited a command of appropriate and graceful language altogether miraculous. (587)
Yet it was not the will of Christ that the apostles should be free from all care: for it was advantageous to them to have such a measure of anxiety, as to supplicate and entreat that the Spirit might be given to them; but he desired to remove that deep and uneasy thought which almost always tends to perplex and embarrass. So long as men indulge in conjecture what is to take place, or whether this or the other thing will happen, and do not rely on the providence of God, they are kept in a wretched state of trouble and uneasiness. And, indeed, those who do not render such honor to the providence of God, as to believe that it will seasonably relieve their wants, deserve to be tormented in this manner.
(585) “ N’ayez point de souci;” — “have no anxiety.”
(586) “ En sorte qu’il semblera quasi qu’ils foudroyent;” — “so that they will almost appear to thunder.”
(587) “ Et de faict, nous avons veu de nostre temps aucuns martyrs, lesquels ayans este le reste de leur vie quasi muets, et n’ayans point de grace a parler, toutesfois quand Dieu les a appelez a rendre confession de leur foy devant les ennenmis, c’a este un miracle du don excellent qu’ils out eu de parlet et respondre pertinemment et avec grace.” — “And, in fact, we have seen, in our own time, some martyrs who having been the rest of their life, as it were, dumb, and having no gracefulness of speech, yet when God called them to make confession of their faith before enemies, the excellent gift which they possessed, of speaking and replying appropriately and gracefully, was quite miraculous.”
Fuente: Calvin’s Complete Commentary
(19) Take no thought.In the same sense as in Mat. 6:25, Do not at that moment be over-anxious. The words indicate an almost tender sympathy with the feelings of Galilean disciples, unlearned and ignorant men, standing before those who were counted so much their superiors in power and knowledge. The words that follow contain a two-fold promise: not only what they should say, but how, in what form and phrase, to say it, should be given them in that hour. The courage of Peter and John before the Sanhedrin is at once the earliest and the most striking instance of the fulfilment of the promise (Act. 4:13).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. Take no thought Our Lord here earnestly places the mind of the persecuted apostle on its true basis. Let him renounce all earthly tempers and human ingenuity, and cast himself in simple, Christlike dependence upon divine aid.
Fuente: Whedon’s Commentary on the Old and New Testaments
“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, for it is not you who speak, but the Spirit of your Father who speaks in you.”
And when these dreadful experiences did happen they were not to be afraid and anxious. Nor should they be afraid as to what defence they should put up. Rather they are to recognise that in that very hour God will give them the words to speak (‘it will be given you’ – the divine passive). For they will not speak on their own. It is the Holy Spirit Who will speak through them. It should be noted how well these words suit these humble, inexperienced men going out on a task that must have appeared so huge. Then the thought of those courts would be terrifying. The words might not be quite so important when they were more experienced (although they would still important, even if in a different way). Luke cites similar words, but he never specifically suggests that they were fulfilled in Acts, even though Paul did appear before one king and a number of governors. He too could thus have seen them as at least partially fulfilled on these first ‘missionary’ journeys.
‘The Spirit of your Father.’ This is the only place in the New Testament where this phrase is found, but it was a reminder to them that all the time that they were on their journeys their Father would be watching over them, providing for them both bread and clothing (Mat 6:30; Mat 6:32), and now the very words that they should speak when put on trial. As they stood alone before these governors and kings, they would not be alone. Their Father would be with them through His Spirit. Where other would be tongue-tied, their tongues will be freed with the wisdom of their Father.
Note how in the chiasmus this verse parallels that which speaks of their testimony before the highest authorities and before the Gentiles. Here above all they will need the Spirit of their Father to guide their words.
Fuente: Commentary Series on the Bible by Peter Pett
Counsel against anxiety:
v. 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.
v. 20. For it is not ye that speak, but the Spirit of your Father which speaketh in you. Since such persecutions, such trials, will come, since that fact is established, make your preparations accordingly, put your heart and mind in a condition which will enable you to stand the ordeal. Anxious, worrying thoughts argue distrust in God, and tend to produce confusion. It is no personal defense which they are undertaking, but that of a cause. Since it is Christ’s and God’s cause, He will provide a lawyer at the critical hour. Man’s speech is at best imperfect, even in matters concerning this world only; how much greater the cause of the eternal Word! Set apologetic speeches, when the veracity and the power of the Gospel are on trial, may have their value. But so far as the apostles were concerned, they could at such times depend implicitly upon inspiration from on high; the Holy Spirit would give them the very words which they were to speak in their defense, Act 26:1-32. And the promise holds true, in a measure, for all times. “Some of the greatest, most inspired utterances have been speeches made by men on trial for religious convictions. A good conscience, tranquility of spirit, and a sense of the greatness of the issue involved, make human speech at such times touch the sublime.”
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 10:19-20. But when they deliver you up, take no thought Be not solicitous. This direction was repeated on several occasions afterwards; see particularly Mar 13:11. Luk 12:11. The apostles, being illiterate men, and wholly unacquainted with the laws of the different countries whither they were to go, as well as with the forms of their courts, their Master foresaw that they might be in great perplexity when they appeared as criminals before persons of the first distinction.He foresaw likewise, that this circumstance would occur to themselves, and render them anxious to meditate beforehand by what apology they might best defend so noble a cause. More than once, therefore, he expressly forbad them to be in the least solicitous about the defences they were to make, or so much as to premeditate any part of them; promising to afford them, on all occasions, the aid of their Father’s Spirit, who would inspire them to speak in a manner becoming the cause which they were to defend. Nothing surely could have been more suitable than the promise which our Lord here makes them; nor can one conceive any admonitions and declarations farther from the language of imposture and enthusiasm, than those before us in the present cha
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 10:19-20 . But now, when the delivering of you up actually takes place, give yourselves no anxious concern, and so on.
] not , but the distinctive expression used renders more fully prominent the two elements, the how and the what (Dissen, ad Dem, de cor . p. 264), in which “eleganter notatur cura ” (Bengel). The difficulty, first of all, is with regard to the ; observe, however, that in the sequel only is used (“ubi quid obtigit, quomodo non deest,” Bengel).
] not docebitur , but suggeretur , by God through the Holy Spirit, Isa 50:4 ; Eph 6:19 ; 1Co 2:10 ff.; Luk 21:15 .
Observe the difference between and (what you ought to speak, and what you will speak); and for this use of , see Bernhardy, p. 443. Khner, II. 2, p. 1016.
] In this decided , and not in any half and half way, does Jesus conceive of that relation, in virtue of which His disciples were to become (1Co 2:13 ).
] the future situation is thought of as present .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
5. Care about their Defence. Mat 10:19-20
19But when they deliver you up,23 take no [anxious]24 thought how or what ye shall speak: for25 it shall be given you in that same hour [in that hour] what ye shall speak. 20For it is not ye that speak, but the Spirit of your Father which speaketh in you.
EXEGETICAL AND CRITICAL
Mat 10:19. How or what.The form and the substance; .We might have expected that the latter would have been first mentioned; but, in planning an address, the first care is always about the form. [Bengel: Ubi quid obtigit, quomodo non deest. Spiritus non loquitur sine verbis. Dabo vobis os et sapientiam, Luk 21:15.P. S.]
Mat 10:20. [It is not ye that speak, but the Spirit of your Father, etc.An indirect argument for the inspiration of the apostolic writings. For if the Holy Spirit suggested their oral testimony of Christ, He filled them still more in the act of writing, since books are permanent, and can be read by all. Comp. Joh 15:26-27.Your Father.It is remarkable that our Lord never says our Father, except in the Lords Prayer, which He taught His disciples, but My Father, or your Father; for He is the eternal and only begotten Son of the Father, we are children by adoption through faith in Him.P. S.]
DOCTRINAL AND ETHICAL
1. In captivity, a person would naturally feel anxious how to defend himself, especially if he were to appear before the great, the learned, or the powerful of this world. The desire to speak well would be all the stronger, that they were deeply conscious of their innocence, and hence felt no concern on that point. But Christ knew better than any other how studied eloquence restrains and obstructs, perhaps even suppresses, the warm outgushings of the heart; how anxiety to hit upon the right word may suppress the faith from which alone that right word can flow; and how deep spiritual life quickens and calls into being appropriate exercises of the mind, so that, in every situation of life, we shall find both the right thought and the right word. Compare the speech of Paul against Tertullus in Acts 25.
2. It shall be given you. This is further explained by, for it is not ye that speak, but the Spirit of your Father. The contrast is absolute, and so is the doctrine of inspiration which results from it. All personal anxiety must disappear in the anticipation of the Spirit of the Father, who overrules all the events of life, and can not only fill His people with joy and peace, but elevate them to moral heroism. But when we say that all self and self-seeking are completely to cease, we do not mean that our intellectual faculties are to be overpowered and bound by a foreign influence (as in Montanism), but only that they are to be set free from all lower motives, and to be spiritually raised and quickened. Hence the inspiration promised will be of a moral rather than of a psychical character. For the removal of all selfishness and self-seeking implies, at the same time, the full development of the deepest spiritual motives and views. The Lord presents these future events as immediately impending, because the conduct of the disciples, when imprisoned, depends on their general relationship to the Father, which had already commenced at that time. Comp. Calvins reply to the confessors of the gospel imprisoned at Paris, in Henrys Calvin, 1:467.
3. The inference of the inspiration of Scripture, derived from this and similar passages, is quite legitimate. Only, that the great point in inspiration is the , to which the is quite subordinate. Hence, in the promise given, we read only of the , not of the . Similarly, the promise is simply , not .
HOMILETICAL AND PRACTICAL
The prohibition of carefulness about answering before councils, in its relation to the general prohibition of carefulness, Mat 6:34.Carefulness may reappear, even in the Christian life, in the guise of piety, or in that of official zeal.Take no thought for the how and the what, and the what shall supply the how.Carefulness about rhetorical ornaments,26 in its dangers: 1. It springs from anxiety, and restrains the spiritual life; 2. it manifests itself by excitement and excess, and adulterates the spiritual life; 3. it leads to weariness or self-seeking, and destroys the spiritual life.The putting aside of every false preparation, as giving place to true preparation: prayer, meditation, and inward conflict (oratio, meditatio, tentatio). For it is not you, etc. 1. An instruction as to the inspiration of the word by the Spirit of God; 2. an admonition not to put in our own word; 3. a promise that the Lord will speak by us.When the orator has wholly disappeared, the True Orator shall appear.
Heubner:Consciousness of innocence, and of the goodness of the cause in which we are engaged, is the best defence.A Christian will leave his defence to God.A Christian must not shape his own course, but leave himself to the guidance of God; there should always be quietness and Sabbath-rest in his soul.The Holy Ghost the Comforter of the simple.Proper sermons are they which are given by the Holy Ghost, not those which are artificially constructed.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
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.
Ver. 19. Take no thought how or what ye shall speak ] Be not anxious about either matter or manner of your apology for yourselves. Ye shall be supplied from on high both with invention and elocution. Demosthenes, that great orator, was many times dismayed when he spoke to King Philip, and sometimes so disheartened that he had not a word more to say. Moses, that great scholar, feared he should lack words when he was to stand before Pharaoh, and professes, that since God had called him to that service, he found less freedom of speech than before. Latomus of Lovain, a very learned man, having prepared an eloquent oration to Charles V, emperor, was so confounded in the delivering of it, that he came off with great discredit, and fell into utter despair. No wonder therefore though the apostles, being ignorant and unlettered men, were somewhat troubled how to do when brought before kings and Caesars. Our Saviour here cures them of that care by a promise of help from heaven. And they had it, Act 5:41 ; Act 13:52 . And so had the confessors and martyrs in all ages of the Church. Nescio unde veniunt istae meditationes, I do not know from where such thoughts come, saith Luther of himself in a letter to his friend. And in his book of the Babylonish captivity he professeth, that whether he would or no, he became every day more learned than other. a How bravely did Ann Askew, Alice Driver, and other poor women, answer the doctors, and put them to a nonplus! Was not that the Spirit of the Father speaking in them?
a Profitetur se quotidie, velit, nolit, doctiorem fieri.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
19. ] take not anxious (or distracting ) thought. A spiritual prohibition, answering to the literal one in Mat 10:9-10 . See Exo 4:12 .
Fuente: Henry Alford’s Greek Testament
Mat 10:19-22 . , etc.: a second counsel against anxiety (Mat 6:25 ), this time not as to food and raiment, but as to speech at a critical hour. With equal emphasis: trouble not yourselves either as to manner or matter, word or thought ( ). : thought, word, tone, gesture everything that tends to impress all will be given at the critical hour ( ). In the former instance anxiety was restricted to the day (Mat 6:34 ). Full, absolute inspiration promised for the supreme moment. , etc.: not you but the divine Spirit the speaker. , , non tam quam, interprets Grotius, followed by Pricaeus, Elsner, Fritzsche, etc. = not so much you as; as if it were an affair of division of labour, so much ours, so much, and more, God’s. It is, however, all God’s and yet all ours. It is a case of immanent action, , not of a transcendent power coming in upon us to help our infirmity, eking out our imperfect speech. Note the Spirit is called the Spirit , echo of Mat 6:32 . Some of the greatest, most inspired utterances have been speeches made by men on trial for religious convictions. A good conscience, tranquility of spirit, and a sense of the greatness of the issue involved, make human speech at such times touch the sublime. Theophy, distinguishes the human and the divine in such utterances thus: ours to confess, God’s to make a wise apology ( , ).
Fuente: The Expositors Greek Testament by Robertson
they deliver you up. All texts read “they shall have delivered you up”.
take no thought = be not anxious (as in Mat 6:25, Mat 6:27, Mat 6:28, Mat 6:31, Mat 6:34).
shall = should.
Fuente: Companion Bible Notes, Appendices and Graphics
19.] -take not anxious (or distracting) thought. A spiritual prohibition, answering to the literal one in Mat 10:9-10. See Exo 4:12.
Fuente: The Greek Testament
Mat 10:19. , Be not careful) Your only care must be to be without care. We are not forbidden by this passage from all preparation; see 1Ti 4:15, cf. Luk 21:14; 1Co 14:26. But on a sudden emergency, even in these times, a faithful professor should not be anxious as to what he has to say.-, or) Care is elegantly mentioned; where, however, the what (quid, ) is supplied, there the how[468] (quomodo, ) is not wanting. The how or what includes whatever can fall under the idea of care; therefore, especially also the words, concerning which many, who have the matter ready, are wont to be over anxious. The Spirit does not speak without words; see Mat 10:20 : and in Luk 21:15, we read, I will give you a mouth and wisdom. Analogous combinations, under other circumstances, occur in Joh 8:28; Joh 12:49-50; Rom 8:26; 1Pe 1:11. The doctrine of verbal inspiration is not inferred from the difference of the words how and what, but from the promise itself.- , in that hour) even though not before. Many feel most strongly their spiritual power when the hour arrives of imparting it to others.-, what) for , that which.-Cf. ch. Mat 15:32, and Luk 17:8.
[468] Referring to HOW or WHAT ye shall speak-(I. B.)
Fuente: Gnomon of the New Testament
for it shall be given
An instruction to martyrs, not to preachers.
Fuente: Scofield Reference Bible Notes
when: Mar 13:11-13, Luk 12:11, Luk 21:14, Luk 21:15
take: Mat 6:25, Mat 6:31, Mat 6:34, Phi 4:6, Jam 1:5
it shall: Exo 4:12, Exo 4:15, Jer 1:7, Jer 1:9, Dan 3:16-18, Act 4:8-14, Act 5:29-33, Act 6:10, Act 26:2-11, 2Ti 4:17
Reciprocal: Psa 119:46 – speak Pro 16:1 – and Dan 3:15 – we are Act 2:4 – as 2Co 3:5 – but 2Co 12:9 – My grace
Fuente: The Treasury of Scripture Knowledge
0:19
This verse is in line with the comments on the preceding one, that the calling of the apostles before the various courts was to be turned into an opportunity for speaking the truth. They were not to be worried as to what kind of speeches they were to **lake, for they would be furnished with the necessary material for the speech. In that same hour indicates that the subject matter would be adapted to the circumstances of the occasion when it arrived.
Fuente: Combined Bible Commentary
Mat 10:19. But. Here the simplicity of the dove is to be exercised.
Be not anxious, i.e., do not be unduly concerned; comp. chap. Mat 6:34.
How or what, neither about the form nor the substance.
For it shall be given you. A promise of special inspiration for particular emergencies, in that hour; hence not an encouragement to laziness regarding pulpit preparation. How comes first; studied eloquence checks the natural utterances of the heart, which are always the best defence: when the orator wholly disappears, the True Orator will appear. The promise is: what ye shall speak shall be given.
Fuente: A Popular Commentary on the New Testament
Mat 10:19. But take no thought how or what ye shall speak When you are compelled to appear before such personages be not anxiously careful about your defence there, or how you shall answer for yourselves, but cheerfully confide in the divine direction, which shall certainly be given you, and shall be abundantly sufficient for you. The apostles being, in general, persons of a low education, and wholly unacquainted with the laws of the different countries whither they were to go, and with the forms of their courts, might have been much terrified at the thought of appearing before kings, governors, and other persons of distinction, and might have feared lest, in the hurry of their spirits, they should be betrayed into some impropriety of language or behaviour, by which the cause of the gospel might be injured. Nothing, therefore, could have been more proper, or better suited to the circumstances in which they were placed, than the promise which our Lord here makes them, which, if received in faith, was sufficient to prevent a thousand anxious apprehensions. Observe, reader, neither at such a time as is here referred to, nor on any sudden call, need the true disciples of Jesus be careful what or how to answer.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Jesus promised that the Holy Spirit would enable the disciples to respond to their accusers. Some lazy preachers have misappropriated this promise, but it applies to disciples who must answer charges leveled against them for their testimonies. Jesus had not yet revealed the Spirit’s relationship to these men after His departure into heaven (John 14-16). Here He simply assured them of the Spirit’s help. Several of the apostles’ speeches in Acts reflect this divine provision.