9<\/strong>. to councils<\/em> ] Of the actual hearers of the Lord some were destined to find this true within little more than fifty days. Thus, in Act 4:3<\/span>, we find all the Apostles brought before the Sanhedrim, and again in Act 5:18<\/span>; Act 5:27<\/span>. Similarly, St Paul was brought before the same Council, Act 23:1<\/span>.<\/p>\n in the synagogues ye shall be beaten<\/em> ] “Of the Jews,” says St Paul (2Co 11:24<\/span>), “five times received I forty stripes<\/em> save one;” “thrice was I beaten with rods<\/em>.” It was part of the duties of the Chazzan, or minister in each synagogue, to maintain order, and scourge the condemned.<\/p>\n before rulers and kings<\/em> ] Thus St Paul stood before Felix<\/em> (Act 24:10-22<\/span>), before Festus<\/em> (Act 25:1-11<\/span>), before Agrippa<\/em> (Act 26:1-23<\/span>), before Nero<\/em> (2Ti 4:16<\/span>). Our Lord also, we may believe, alluded to the general persecutions of the Christians in later times, and especially to that of the emperor Nero, in which St Peter and St Paul suffered martyrdom.<\/p>\n Take heed to yourselves – <\/B>Be cautious that no man deceive you; or, take care of your lives, not to run into unnecessary danger.<\/P> To councils – <\/B>The higher ecclesiastical courts of the Jews, including the Sanhedrin, or great council of the nation.<\/P> Rulers and kings – <\/B>Referring to Roman officers.<\/P> For a testimony against them – <\/B>Rather to bear testimony to them, or to be witnesses before them of the truth. This was for the sake of Jesus, or because they were attached to him; and God would overrule it so that at the same time they should bear witness to the rulers of the truth, as was the case with Peter and John, Acts 4<\/span>; with Stephen, Acts 67; and with Paul, Acts 23<\/span>; Act 24:24-25<\/span>.<\/P><\/p>\n Verse 9<\/span>. Councils<\/B><\/I>] , Sanhedrins<\/I>. The grand<\/I> Sanhedrin<\/I> consisted of seventy-two elders; six chosen out of each tribe; this was the national council<\/I> of state; and the small<\/I> Sanhedrins<\/I>, which were composed of twenty-three counsellors.<\/P> <\/P> Synagogues<\/B><\/I>] Courts<\/I> of justice<\/I> for villages<\/I>, &c., consisting of three magistrates<\/I>, chosen out of the principal directors of the synagogue in that place.<\/P> <\/P> Rulers<\/B><\/I>] Or governors<\/I>. The Roman deputies<\/I>, such as Pontius Pilate, &c.<\/P> <\/P> Kings<\/B><\/I>] The tetrarchs<\/I> of Judea and Galilee, who bore this name. See Mr 6:27<\/span>.<\/P><\/p>\n This, so far as concerneth those to whom Christ spake, can only be a sign of the destruction of Jerusalem; but so far as it concerneth others, it is also a sign of the end of the world. It is the fifth sign he gives them; the persecution of the ministers of Christ and the saints of God, for the preaching and profession of the gospel. See Poole on “Mat 24:9<\/span>“. <\/P> <\/p>\n 9. But take heed to yourselves:for<\/B>“before all these things” (Lu21:12<\/span>); that is, before these public calamities come. <\/P> they shall deliver you up tocouncils; and in the synagogues ye shall be beaten<\/B>These referto ecclesiastical<\/I> proceedings against them. <\/P> and ye shall be broughtbefore rulers and kings<\/B>before civil<\/I> tribunals next. <\/P> for my sake, for a testimonyagainst them<\/B>rather “unto them”to give you anopportunity of bearing testimony to Me before them. In the Acts ofthe Apostles we have the best commentary on this announcement.(Compare Mat 10:17<\/span>; Mat 10:18<\/span>).<\/P><\/p>\n But take heed to yourselves<\/strong>,…. This does not so much regard their doctrine and conversation, they were to take heed to; in which sense this phrase is sometimes used; but the security of their persons and lives; and the advice is, to take care of them selves, as much as in them lay, how they came into the hands of the persecuting Jews, and exposed themselves to danger, when at any time it could be avoided:<\/p>\n for they shall deliver you up to councils<\/strong>; their greater and lesser sanhedrim; the one consisting of seventy one persons, the other of twenty three, and the least of three only; and before the greater of these, Peter and John were brought, quickly, after the ascension of Christ:<\/p>\n and in the synagogues ye shall be beaten<\/strong>; with forty stripes, save one, as the Apostle Paul was, five, times:<\/p>\n and ye shall be brought before rulers<\/strong>; governors of Roman provinces, as the same apostle was, before Gallio, Festus, and Felix:<\/p>\n and kings for my sake<\/strong>; for the sake of professing Christ, and preaching his Gospel; as some of the apostles were, before Herod, Agrippa, Nero, Domitian, and others:<\/p>\n for a testimony against them<\/strong>: both against the rulers and kings before whom they should be brought, and bear a testimony for Christ, and against the Jews, who should bring them thither;<\/p>\n [See comments on Mt 10:17]<\/span>,<\/p>\n [See comments on Mt 10:18]<\/span>.<\/p>\n But take heed to yourselves <\/B> ( <\/SPAN><\/span>). Only in Mark, but dominant note of warning all through the discourse. Note <\/SPAN><\/span> here, very emphatic.<\/P> Councils <\/B> (<\/SPAN><\/span>). Same word as the Sanhedrin in Jerusalem. These local councils (, <\/SPAN><\/span>, sitting together) were modelled after that in Jerusalem.<\/P> Shall ye be beaten <\/B> (<\/SPAN><\/span>). Second future passive indicative second person plural. The word <\/SPAN><\/span> means to flay or skin and here has been softened into<\/P> beat <\/B> like our tan or skin in the vernacular. Aristophanes has it in this colloquial sense as have the papyri in the Koine<\/I>. Before governors and kings ( <\/SPAN><\/span>). Gentile rulers as well as before Jewish councils.<\/P> Shall stand <\/B> (<\/SPAN><\/span>). First aorist passive indicative second person plural of <\/SPAN><\/span>. <\/P> <\/p>\n Sorrows [] <\/SPAN><\/span>. Rev., rightly, travail; for the word is used especially of birth – throes. <\/P> Shall ye be beaten [] <\/SPAN><\/span>. The verb literally means to skin or flay, and by a slang usage, like our phrase to tan or hide, comes to mean to cudgel or beat.<\/P> <\/p>\n <\/strong><\/p>\n 1) “But take<\/strong> heed to yourselves:” <\/strong>(blepete de humeis heautous) “Then (at that time) watch (after) yourselves,” be cautious, or beware, that you may be prepared to avoid or endure persecutions that confront you, Mat 5:11-12<\/span>; Mat 10:17<\/span>.<\/p>\n 2) “For they shall deliver you up to councils;” <\/strong>(paradosousin humas eis sunedria) “They will deliver you all (up) to councils;” The “they” refers to the same Jewish religious leaders who had hounded, persecuted, and later put Jesus to death, Mat 10:17<\/span>; Mat 24:9<\/span>; Act 4:3<\/span>; Act 5:18<\/span>; Act 5:27<\/span>.<\/p>\n 3) “And in the synagogues ye shall be beaten” <\/strong>(kai eis sunagogas daresethe) “And into the synagogues you all will be beaten of flogged,” as forewarned by our Lord also Joh 15:20-21<\/span>; Act 5:40<\/span>. Paul later experienced this treatment five times, 2Co 11:24<\/span>. It was a custom for the chief of each synagogue to scourge the condemned in religious matters, to keep order.<\/p>\n 4) “And ye<\/strong> shall be brought,” <\/strong>(kai stathesesthe) “And you will be caused to stand,” be brought to give account, standing face to face before, Luk 21:12<\/span>.<\/p>\n 5) “Before<\/strong> rulers and kings for my sake,” <\/strong>(kai epi hegemonon kai basileon heneken emou) “Even before kings and rulers for my sake,” tetrarchs and proconsuls of the Roman Government, Mat 10:8<\/span>; Act 12:1<\/span>; Act 26:2<\/span>.<\/p>\n 6) ”For a<\/strong> testimony against them.”<\/strong> (eis marturion autois) “For a testimony to them,” to the kings and rulers when you are brought before them, “for my sake,” for Jesus’ sake, the motive for the perseverance in the faith, as both Paul and Peter later did before Nero.<\/p>\n (9) But take heed to yourselves.<\/strong>The emphatic repetition of the warning is peculiar to St. Mark (comp. Mar. 13:23<\/span>). The description of the sufferings of the disciples (Mar. 13:9-13<\/span>) is found in Luk. 21:12<\/span> and in Mat. 10:17-22<\/span> (where see Notes), but not in St. Matthews report of this discourse.<\/p>\n 9<\/strong>. <\/strong> They shall deliver you <\/em> From the sorrows of the Jews our Lord now turns to the persecutions of the Christians. Compare Mat 24:9<\/span>. The fulfilment of the predictions of the Christian persecutions is thus given by Whitby: <\/p>\n “1. They suffered “a great fight of afflictions,” (Heb 10:32-33<\/span>,) being persecuted by those of their own nation, (1Th 2:14-15<\/span>,) and suffering fiery trials from them. 1Pe 4:12<\/span>. “I persecuted them,” saith St. Paul, “to strange cities.” Act 26:11<\/span>. <\/p>\n 2. They were imprisoned: Peter, Act 4:3<\/span>; Paul and Silas, Act 16:23<\/span>; 2Co 11:23<\/span>; “I delivered up to prison men and women.” Act 22:4<\/span>. “I shut up many of the saints in prison,” saith St. Paul. Act 26:10<\/span>. <\/p>\n 3. They were beaten in the synagogue: St. Paul and Silas, Act 16:23<\/span>; 2Co 11:23-25<\/span>; Peter and John, Act 5:18<\/span>. <\/p>\n 4. They were brought before councils and sanhedrims: Peter and John, Act 4:3<\/span>; Act 4:6<\/span>; the disciples, Act 8:3<\/span>. Before kings: James and Peter before Herod, Act 12:1-2<\/span>; Paul and Peter before Nero. Before rulers: Paul before Gallio, Felix, and Festus. Act 18:12; Act 23:33;<\/span>Act 25:6<\/span>. <\/p>\n 5. They were killed: Stephen by the judgment of the council, Act 7:59<\/span>; James the Greater by Herod, Act 12:1<\/span>; the Less by Ananus the high priest; yea, multitudes of Christians were persecuted to the death by Saul, Act 22:4<\/span>; by Nero, Tacit. Annal. 15, p. 363; by the Jews, Justin. Mart. Dial. cum Tryph., p. 234, 235. <\/p>\n 6. We learn from Tacitus, in the place forecited, that Christians were delivered up by their parents, brethren, kinsfolk, friends; from Josephus, that contention sprang up in their very houses; and that the Idumeans slew many of their own kindred; and from the Scripture, that the Jews persecuted those of their own country. 1Th 2:14<\/span>. <\/p>\n 7. That upon occasion of these persecutions “the love of many waxed cold, and many Jews” revolted from the Christian faith. And, lastly, of the care of God in preserving his faithful servants in this time of imminent danger, Eusebius informs us, saying, that “before the war all the faithful of the Church of Jerusalem were astonished by an oracle delivered by revelation to men approved there, to depart from the city, and to get over Jordan, and to go to Pella.” The occasion of this departure was, saith Dr. Hammond, wonderful; for Cestus Gallus then besieged the city; and if he would, saith Josephus, he might easily have taken it, and put an end to the war; but he, without cause, raising the siege and going from it, many eminent Jews fled from the city as from a sinking ship, among whom doubtless were those Christians who remained after the destruction of Jerusalem.”<\/p>\n “But beware for yourselves. For they will deliver you up to councils and you will be beaten in synagogues, and you will stand before governors and kings for my sake, for a testimony to them.”<\/p>\n We should note by these words that Jesus was indicating how successful their work was going to be, (kings and governors only have drawn to their attention things that are important), but warning that it would be accompanied by constant censure. They were going to draw attention to themselves in the eyes of the authorities. Their ministry would be such that it would not only bring them to the attention of the local sanhedrins and the synagogues, resulting in the usual beating given to heretics, but would also disturb governors and kings. And this would all be part of their testimony. The descriptions give the idea of a widespread ministry reaching even to exalted circles. The book of Acts reveals how accurate Jesus’ words would prove to be.<\/p>\n ‘A testimony to them.’ Through their trials even great men would hear the word of life. And that word would either begin to enlighten them or would testify against them at the Judgment.<\/p>\n These words parallel those spoken by Jesus in the passage where He sent His disciples out to preach (Mat 10:17-22<\/span>). There too they had been successful and had drawn attention to themselves and their message, and we need not doubt had been beaten in synagogues and brought before local councils (Luk 12:11-12<\/span>). But in those words Jesus had also had in mind their later wider ministry, as depicted here, for they were to be ‘a testimony to the Gentiles’ (Mat 10:18<\/span>). Thus it seems that by this time if not before Jesus had recognised that there would be a ministry among Gentiles (but compare Mat 8:11<\/span> which suggests a recognition long before). Matthew had very much in mind the gradual turning to the Gentiles.<\/p>\n His People will Be Successful But Persecuted (13:9-13).<\/p>\n <\/strong><\/p>\n Jesus now made clear to His disciples something of the future that awaited them amidst the tumults in the world. They had witnessed the opposition to Jesus and the powerful emotions that had been aroused against Him. They had seen what had happened to John the Baptiser. But now they were to recognise that the same would happen to them as well. And it would not be long before it was so. These words were as much preparatory for the future as John 14-16, which included similar thoughts (Joh 15:20-21<\/span>; Joh 16:2-3<\/span>).<\/p>\n Analysis.<\/p>\n a <\/strong> “But beware for yourselves” (Mar 13:9<\/span> a).<\/p>\n b <\/strong> “For they will deliver you up to councils and you will be beaten in synagogues” (Mar 13:9<\/span> b).<\/p>\n c <\/strong> “And you will stand before governors and kings for My sake, for a testimony to them” (Mar 13:9<\/span> c).<\/p>\n d <\/strong> “And the Good News must first be preached to all nations” (Mar 13:10<\/span>).<\/p>\n c <\/strong> “And when they lead you and deliver you up, do not be anxious beforehand what you will say, but whatever is given to you in that hour, that speak, for it is not you who speak but the Holy Spirit” (Mar 13:11<\/span>).<\/p>\n b <\/strong> “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. And you will be hated by all men, for My name’s sake” (Mar 13:12-13<\/span> a).<\/p>\n a <\/strong> “But he who endures to the end, the same will be saved” (Mar 13:13<\/span> b).<\/p>\n Note that in ‘a’ they are to beware for themselves, while in the parallel they are to ensure that they endure. In ‘b’ they will find that their fellow Jews persecute them, and in the parallel this will even be true of their close families. In ‘c’ they will be brought before governors and kings to give testimony, and in the parallel when they are delivered up they are not to fear, for the Holy Spirit will guide their testimony. Centrally in ‘d’ the Good News (of the Kingly Rule of God – Mar 1:14-15<\/span>) will be proclaimed among all nations.<\/p>\n Persecution of the believers:<\/p>\n v. 9<\/strong>. But take heed to yourselves; for they shall deliver you up to councils; and in the synagogues ye shall be beaten; and ye shall be brought before rulers and kings for My sake, for a testimony against them.<\/strong><\/p>\n v. 10<\/strong>. And the Gospel must first be published among all nations.<\/strong><\/p>\n v. 11<\/strong>. But when they shall lead you and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate; but whatsoever shall be given you in that hour, that speak ye; for it is not ye that speak, but the Holy Ghost.<\/p>\n <\/strong> Incessant watchfulness, untiring vigilance, the Lord enjoins upon His disciples. For the Jews and their leaders would not passively permit the extension of the Christian influence, the spread of the Christian religion. All their various courts would be called upon to hinder the work of the apostles and their assistants. Christ bluntly tells them: You, delivered to the synagogues, shall be maltreated. And for His sake they would have to stand before rulers and kings. All this will be a testimony not to them, but against them. It will be marked down in the judgment-book of God as another item calling down His punishment upon the enemies of His Word. As we read throughout the Acts of the Apostles, and in individual accounts given by St. Paul in his letters, these prophecies were literally fulfilled. And there is little difference between those days and ours, only that at the present time expediency and political measures are urged by the enemies of the pure Gospel in persecuting the believers throughout the world. But, in the midst of it all, Christ’s prophecy shines like a beacon light: And to all nations the Gospel must first be preached. In those days the apostles filled the known world with the glorious news of the salvation gained by Jesus for all men, and in our days there are always some to be found that go out in utter selflessness to bring the news of the reconciliation of God with men through the blood of Christ to every nation. With this promise to guide them, to cheer them, to fill them with new courage every day, the prospect of suffering injustice before the powers that be holds no terror for the believers. Christ tells them not to worry beforehand how they might duly defend themselves against the false accusations. At the critical moment He promises to give them the right words which they may use in defending themselves. The Holy Ghost would directly inspire their utterances, so that their defense would be, in each instance, a powerful vindication of the truth of the Gospel and of the power of God. And the history of the Church since the time of the apostles narrates instances in number which show that God, in times of great crises, awakens men with extraordinary abilities and powers to defend the Scriptures against false accusations and to vindicate Christianity. Though we do not yield to a false enthusiasm in their case, as, for instance, in that of Luther, and are far from claiming direct inspiration for them, yet we know that in their preaching, also in defense of the truth of the eternal Gospel, it was God and His Spirit that was with them.<\/p>\n Mar 13:9<\/span><\/em><\/strong>. <\/strong>In the synagogues ye shall be beaten:<\/em><\/strong><\/strong> It is certain that whipping <\/em>and beating <\/em>were punishments inflicted in the synagogues. Thus Paul punished the Christians, Act 22:19<\/span>; Act 26:11<\/span>. And that it was customary to whip both their wise men and their disciples, when guilty of any perverseness, may be fully proved from Vitringa de Synag. vet. <\/em>lib. 3: cap. 2: All that is mentioned in this verse was exactly accomplished; for Peter and John were called before the Sanhedrim, Act 4:6-7<\/span>. James and Peter before Herod, Act 12:2-3<\/span> and Paul before Nero, as well as before the Roman governors, Gallio, Felix, and Festus; and some were beaten, <\/em>as Paul and Silas, &c. See the note on Mat 10:17-18<\/span>. <\/p>\n Mar 13:9-13<\/span> . See on Mat 24:9<\/span> ; Mat 14:10-13<\/span> ; Luk 21:12-18<\/span> . Mark has here interwoven some things from the discourse which is found at Mat 10:17-22<\/span> .<\/p>\n ] prefixed with emphasis: beginnings<\/em> of sorrows (comp. , Mar 13:7<\/span> ) are these.<\/p>\n . . .] but look ye<\/em> (ye on your part, in the midst of these sorrows that surround you) to yourselves<\/em> , how your own conduct<\/em> must be. Comp. on . ., 2Jn 1:8<\/span> ; Gal 6:1<\/span> .<\/p>\n ] judicial assemblies<\/em> , as Mat 10:17<\/span> .<\/p>\n .] attaches itself, as precedes, most naturally to this<\/em> (Luther, Castalio, Erasmus, Beza, Calovius, Elz., Lachmann), so that with begins a further step of the description. The more usual connection with , preferred also by Buttmann, neut. Gr.<\/em> p. 287 [E. T. 333] and Bleek, is inadmissible, because cannot be taken in the pregnant meaning (instead of ; for the element of “motion towards” is not implied in .), and because the explanation (see my first edition): ye shall be brought under blows of scourges into synagogues<\/em> (comp. Bengel, Lange), is not accordant with fact, since the scourging took place in<\/em> the synagogues; see on Mat 10:17<\/span> ; Act 22:19<\/span> . That . comes in asyndetically, is in keeping with the emotional character of the discourse.<\/p>\n . ] i.e.<\/em> in order that a testimony may be given to them, the rulers and kings, namely, regarding me (comp. previously ), regarding my person and my work (not: “intrepidi, quo causam meam defendatis, animi,” Fritzsche) which, no doubt, involves their inexcusableness in the event of their unbelief; but it is arbitrary to explain the dative here just as if it were . (Euthymius Zigabenus, Theophylact, and many others). Comp. on Mat 10:18<\/span> .<\/p>\n Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n