He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. Now the names of the twelve apostles are these. The first, Simon, who is called Peter; Andrew, his brother; James the son of Zebedee; John, his brother; Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; Lebbaeus, who was also called Thaddaeus; Simon the Zealot; and Judas Iscariot, who also betrayed him.
Jesus sent these twelve out, and commanded them, saying, “Don’t go among the Gentiles, and don’t enter into any city of the Samaritans. Rather, go to the lost sheep of the house of Israel. As you go, preach, saying, ‘The Kingdom of Heaven is at hand!’ Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. Don’t take any gold, silver, or brass in your money belts. Take no bag for your journey, neither two coats, nor sandals, nor staff: for the laborer is worthy of his food. Into whatever city or village you enter, find out who in it is worthy; and stay there until you go on. As you enter into the household, greet it. If the household is worthy, let your peace come on it, but if it isn’t worthy, let your peace return to you. Whoever doesn’t receive you, nor hear your words, as you go out of that house or that city, shake the dust off your feet. Most certainly I tell you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city.
“Behold, I send you out as sheep among wolves. Therefore be wise as serpents, and harmless as doves. 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 nations. But when they deliver you up, don’t be anxious how or what you will say, for it will be given you in that hour what you will say. For it is not you who speak, but the Spirit of your Father who speaks in you.
“Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. You will be hated by all men for my name’s sake, but he who endures to the end will be saved. But when they persecute you in this city, flee into the next, for most certainly I tell you, you will not have gone through the cities of Israel until the Son of Man has come.
“A disciple is not above his teacher, nor a servant above his lord. It is enough for the disciple that he be like his teacher, and the servant like his lord. If they have called the master of the house Beelzebul, how much more those of his household! Therefore don’t be afraid of them, for there is nothing covered that will not be revealed; and hidden that will not be known. What I tell you in the darkness, speak in the light; and what you hear whispered in the ear, proclaim on the housetops. Don’t be afraid of those who kill the body, but are not able to kill the soul. Rather, fear him who is able to destroy both soul and body in Gehenna.
“Aren’t two sparrows sold for an assarion coin? Not one of them falls on the ground apart from your Father’s will, but the very hairs of your head are all numbered. Therefore don’t be afraid. You are of more value than many sparrows. Everyone therefore who confesses me before men, I will also confess him before my Father who is in heaven. But whoever denies me before men, I will also deny him before my Father who is in heaven.
“Don’t think that I came to send peace on the earth. I didn’t come to send peace, but a sword. For I came to set a man at odds against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. A man’s foes will be those of his own household. He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me isn’t worthy of me. He who doesn’t take his cross and follow after me, isn’t worthy of me. He who seeks his life will lose it; and he who loses his life for my sake will find it. He who receives you receives me, and he who receives me receives him who sent me. He who receives a prophet in the name of a prophet will receive a prophet’s reward. He who receives a righteous man in the name of a righteous man will receive a righteous man’s reward. Whoever gives one of these little ones just a cup of cold water to drink in the name of a disciple, most certainly I tell you he will in no way lose his reward.”
Geneva Bible translators 1599 · Public Domain On vv1, 2, 4, 7, 8, 9, 10, 11, 13, 16, 17, 23, 25, 26, 27, 28, 29, 32, 34, 37, 39, 40, 41, 42 The Apostles are sent to preach the Gospel in…
The Apostles are sent to preach the Gospel in Israel.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–42 1 And when he had called unto him his…
1 And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.
Ver. 1. And when he had called the twelve] He had set them to pray, Mat 9:38, and now he sets them to work. Ora et labora, pary and work, is an old proverb, and Admota manu invocanda est Minerva said the heathens. To pray to pray, is to mock God and lose one’s labour. Solomon saith, we must as well dig as beg for knowledge, Pro 2:2; Pro 2:4, else to beg is bootless. The talk of the lips only brings want, Pro 14:23. Christ seemed here to say to his praying disciples, as once he did to Moses, "Why criest thou unto me? speak unto the children of Israel, that they go forward," Exo 14:15; or as afterwards he did to Joshua, {Jos 7:10} "Get thee up, wherefore liest thou thus upon thy face?"
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 5, 7, 9, 11, 16, 17, 19, 21, 23, 24, 26, 27, 28, 29, 32, 34, 36, 37, 38, 39, 40 Mark saith, Mar 3:14,15, And he ordained twelve, that…
Mark saith, Mar 3:14,15, And he ordained twelve, that they should be with him, and that he might send them forth to preach, and to have power to heal sicknesses, and to cast out devils. Luke repeats almost the same words, Luk 9:1,2; only he saith he gave them power and authority over devils, —and to preach the kingdom of God. This was the first mission which the apostles had, much different from that given them after his resurrection; they were now sent only to the lost sheep of the house of Israel, then they were sent to all nations. They were not called disciples as that term signified only the common hearers of Christ, but in a more emphatic sense. He chooseth out twelve, that as the twelve patriarchs begat the Jewish church, so these twelve men might be the fathers to all the gospel church. The number of twelve seems a sacred number. The new Jerusalem, Rev 21:12, is described as having twelve gates, and at the gates twelve angels, and to have written (on the gates) the names of the twelve tribes; and, Rev 21:14, the wall of the city is said to have had twelve foundations, and in them the names of the twelve apostles; the dimensions of it twelve thousand furlongs, Rev 21:16.
The power he gave to the apostles was:
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1. To preach the kingdom, that is, the gospel, which as it showeth the way to the kingdom of glory, so it was the means to gather the Christian church, which is the kingdom of grace, and to subdue men’s hearts to the obedience of Christ.
2. To cast out devils, and heal all manner of sicknesses. By which they gained repute amoungst people, confirming people that they were sent of God, doing (though not as Christ did them) things which none but God could do, by a derivation of power from him: Christ did the same things, but by a power inherent in himself.
These twelve were ordinarily to be with Christ, and to go forth (as occasion served) clothed with his power to preach and to work miracles.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv1, 2, 5, 7, 8, 9, 11, 16, 17, 21, 23, 24, 26, 28, 29, 32, 34, 37, 40 As the Jewish church arose from twelve patriarchs, so…
As the Jewish church arose from twelve patriarchs, so did the Christian church become planted by twelve apostles; the person commissionating them, was Christ. None are to undertake the work and calling of the ministry, but those whom Christ appoints; and the persons commissioned were disciples before they were apostles. To teach us, that Christ will have such as preach the gospel to be disciples before they are ministers; trained up in the doctrine of the gospel, before they undertake a public charge.
Note farther, The power here delegated by Christ to his apostles, over unclean spirits, and for healing diseases, in his name. And after Christ’s resurrection, they were enabled to confer this miraculous power upon others, by laying their hands upon them; an eminent demonstration of the truth of the christian faith.
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Learn hence, That to the intent the apostles might preach the gospel with more authority and greater efficacy, Christ gave them a power of working miracles; namely, to cast out devils, and heal all manner of diseases, in his name. When he had called together his disciples, he gave them power against unclean spirits.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On vv1, 5, 16 Here we are told, I. Who they were that…
Here we are told, I. Who they were that Christ ordained to be his apostles or ambassadors; they were his disciples, Mat 10:1. He had called them some time before to be disciples, his immediate followers and constant attendants, and he then told them that they should be made fishers of men, which promise he now performed. Note, Christ commonly confers honours and graces by degrees; the light of both, like that of the morning, shines more and more. All this while Christ had kept these twelve,
1. In a state of probation. Though he knows what is in man, though he knew from the first what was in them (Joh 6:70), yet he took this method to give an example to his church. Note, The ministry being a great trust, it is fit that men should be tried for a time, before they are entrusted with it. Let them first be proved, Ti1 3:10. Therefore, hands must not be laid suddenly on any man, but let him first be observed as a candidate and probationer, a proposant (that is the term the French churches use), because some men's sins go before, others follow, Ti1 5:22.
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2. In a state of preparation. All this while he had been fitting them for this great work. Note, Those whom Christ intends for, and calls to, any work, he first prepares and qualifies, in some measure, for it. He prepared them, (1.) By taking them to be with him. Note, The best preparative for the work of the ministry, is an acquaintance and communion with Jesus Christ. They that would serve Christ, must first be with him (Joh 12:26). Paul had Christ revealed, not only to him, but in him, before he went to preach him among the Gentiles, Gal 1:16. By the lively acts of faith, and the frequent exercise of prayer and meditation, that fellowship with Christ must be maintained and kept up, which is a requisite qualification for the work of the ministry. (2.) By teaching them; they were with him as scholars or pupils, and he taught them privately, besides the benefit they derived from his public preaching; he opened the scriptures to them, and opened their understandings to understand the scriptures: to them it was given to know the mysteries of the kingdom of heaven, and to them they were made plain. Note, They that design to be teachers must first be learners; they must receive, that they may give; they must be able to teach others, Ti2 2:2. Gospel truths must be first committed to them, before they be commissioned to be gospel ministers. To give men authority to teach others, that have not an ability, is but a mockery to God and the church; it is sending a message by the hand of a fool, Pro 26:6. Christ taught his disciples before he sent them forth (Mat 5:2), and afterwards, when he enlarged their commission, he gave them more ample instructions, Act 1:3.
II. What the commission was that he gave them.
1. He called them to him, Mat 10:1. He had called them to come after him before; now he calls them to come to him, admits them to a greater familiarity, and will not have them to keep at such a distance as they had hitherto observed. They that humble themselves shall thus be exalted. The priests under the law were said to draw near and approach unto God, nearer than the people; the same may be said of gospel ministers; they are called to draw near to Christ, which, as it is an honour, so should strike an awe upon them, remembering that Christ will be sanctified in those that come nigh unto him. It is observable, that when the disciples were to be instructed, they came unto him of their own accord, Mat 5:1. But now they were to be ordained, he called them. Note, It well becomes the disciples of Christ to be more forward to learn than to teach. In the sense of our own ignorance, we must seek opportunities to be taught; and in the same sense we must wait for a call, a clear call, ere we take upon us to teach others; for no man ought to take this honour to himself.
2. He gave them power, exousian, authority in his name, to command men to obedience, and for the confirmation of that authority, to command devils too into a subjection. Note, All rightful authority is derived from Jesus Christ. All power is given to him without limitation, and the subordinate powers that be are ordained of him. Some of his honour he put on his ministers, as Moses put some of his on Joshua. Note, It is an undeniable proof of the fulness of power which Christ used as Mediator, that he could impart his power to those he employed, and enable them to work the same miracles that he wrought in his name. He gave them power over unclean spirits, and over all manner of sickness. Note, The design of the gospel was to conquer the devil and to cure the world. These preachers were sent out destitute of all external advantages to recommend them; they had no wealth, nor learning, nor titles of honour, and they made a very mean figure; it was therefore requisite that they should have some extraordinary power to advance them above the scribes.
(1.) He gave them power against unclean spirits, to cast them out. Note, The power that is committed to the ministers of Christ, is directly levelled against the devil and his kingdom. The devil, as an unclean spirit, is working both in doctrinal errors (Rev 16:13), and in practical debauchery (Pe2 2:10); and in both these, ministers have a charge against him. Christ gave them power to cast him out of the bodies of people; but that was to signify the destruction of his spiritual kingdom, and all the works of the devil; for which purpose the Son of God was manifested.
(2.) He gave them power to heal all manner of sickness. He authorized them to work miracles for the confirmation of their doctrine, to prove that it was of God; and they were to work useful miracles for the illustration of it, to prove that it is not only faithful, but well worthy of all acceptation; that the design of the gospel is to heal and save. Moses's miracles were many of them for destruction; those Mahomet pretended to, were for ostentation; but the miracles Christ wrought, and appointed his apostles to work, were all for edification, and evince him to be, not only the great Teacher and Ruler, but the great Redeemer, of the world. Observe what an emphasis is laid upon the extent of their power to all manner of sickness, and all manner of disease, without the exception even of those that are reckoned incurable, and the reproach of physicians. Note, In the grace of the gospel there is a salve for every sore, a remedy for every malady. There is no spiritual disease so malignant, so inveterate, but there is a sufficiency of power in Christ, for the cure of it. Let none therefore say there is no hope, or that the breach is wide as the sea, that cannot be healed.
III. The number and names of those that were commissioned; they are made apostles, that is, messengers. An angel, and an apostle, both signify the same thing - one sent on an errand, an ambassador. All faithful ministers are sent of Christ, but they that were first, and immediately, sent by him, are eminently called apostles, the prime ministers of state in his kingdom. Yet this was but the infancy of their office; it was when Christ ascended on high that he gave some apostles, Eph 4:11. Christ himself is called an apostle (Heb 3:1), for he was sent by the Father, and so sent them, Joh 20:21. The prophets were called God's messengers.
1. Their number was twelve, referring to the number of the tribes of Israel, and the sons of Jacob that were the patriarchs of those tribes. The gospel church must be the Israel of God; the Jews must be first invited into it; the apostles must be spiritual fathers, to beget a seed to Christ. Israel after the flesh is to be rejected for their infidelity; these twelve, therefore, are appointed to be the fathers of another Israel. These twelve, by their doctrine, were to judge the twelve tribes of Israel, Luk 22:30. These were the twelve stars that made up the church's crown (Rev 12:1): the twelve foundations of the new Jerusalem (Rev 21:12, Rev 21:14), typified by the twelve precious stones in Aaron's breast-plate, the twelve loaves on the table of show-bread, the twelve wells of water at Elim. This was that famous jury (and to make it a grand jury, Paul was added to it) that was impanelled to enquire between the King of kings, and the body of mankind; and, in this chapter, they have their charge given them, by him to whom all judgment was committed.
2. Their names are here left upon record, and it is their honour; yet in this they had more reason to rejoice, that their names were written in heaven (Luk 10:20), while the high and mighty names of the great ones of the earth are buried in the dust. Observe,
(1.) There are some of these twelve apostles, of whom we know no more, from the scripture, than their names; as Bartholomew, and Simon the Canaanite; and yet they were faithful servants to Christ and his church. Note, all the good ministers of Christ are not alike famous, nor their actions alike celebrated.
(2.) They are names by couples; for at first they were sent forth two and two, because two are better than one; they would be serviceable to each other, and the more serviceable jointly to Christ and souls; what one forgot the other would remember, and out of the mouth of two witnesses every word would be established. Three couple of them were brethren; Peter and Andrew, James and John, and the other James and Lebbeus. Note, Friendship and fellowship ought to be kept up among relations, and to be made serviceable to religion. It is an excellent thing, when brethren by nature are brethren by grace, and those two bonds strengthen each other.
(3.) Peter is named first, because he was first called; or because he was the most forward among them, and upon all occasions made himself the mouth of the rest, and because he was to be the apostle of the circumcision; but that gave him no power over the rest of the apostles, nor is there the least mark of any supremacy that was given to him, or ever claimed by him, in this sacred college.
(4.) Matthew, the penman of this gospel, is here joined with Thomas (Mat 10:3), but in two things there is a variation from the accounts of Mark and Luke, Mar 3:18; Luk 6:15. There, Matthew is put first; in that order it appears he was ordained before Thomas; but here, in his own catalogue, Thomas is put first. Note, It well becomes the disciples of Christ in honour to prefer one another. There, he is only called Matthew, here Matthew the publican, the toll-gatherer or collector of the customs, who was called from that infamous employment to be an apostle. Note, It is good for those who are advanced to honour with Christ, to look unto the rock whence they were hewn; often to remember what they were before Christ called them, that thereby they may be kept humble, and divine grace may be the more glorified. Matthew the apostle was Matthew the publican.
(5.) Simon is called the Canaanite, or rather the Canite, from Cana of Galilee, where probably he was born; or Simon the Zealot, which some make to be the signification of Kananitēs.
(6.) Judas Iscariot is always named last, and with that black brand upon his name, who also betrayed him; which intimates that from the first, Christ knew what a wretch he was, that he had a devil, and would prove a traitor; yet Christ took him among the apostles, that it might not be a surprise and discouragement to his church, if, at any time, the vilest scandals should break out in the best societies. Such spots there have been in our feasts of charity; tares among the wheat, wolves among the sheep; but there is a day of discovery and separation coming, where hypocrites shall be unmasked and discarded. Neither the apostleship, nor the rest of the apostles, were ever the worse for Judas's being one of the twelve, while his wickedness was concealed and did not break out.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv2–41 Now the names of the twelve apostles are these,....…
Now the names of the twelve apostles are these,.... This is the first time these disciples are called "apostles", they were learners before; now being instructed, they are sent forth to preach publicly, and therefore are called apostles, or messengers, persons that were sent: so the elders of the priesthood are called , "the apostles", or messengers "of the sanhedrim" (n), to whom the high priest were delivered, before the day of atonement. So six months in the year, "apostles", or messengers, were sent by the (o) sanhedrim, throughout all the land of Israel, and to the captive Jews in other parts, to give notice of the new moon; in allusion to which, the disciples might be so called. It was proper to give the names of them, for the truth of the history, and confirmation of it; for the sake of the persons themselves, and the honour done them; and for the exclusion and detection of false apostles.
The first, Simon, who is called Peter; his pure Hebrew name was Simeon, as he is called, Act 15:14 but in the then Jerusalem dialect, and in Rabbinical language, this name is frequently read and pronounced "Simon", as here: we often read of R. Simon, and of R. Juda bar Simon, in both Talmuds (p). This apostle is also called Peter, to distinguish him from Simon the Canaanite, and which signifies a stone, or rock, in allusion to the object of his faith, and the steadiness of it. He is said to be the "first"; not that he was the head of the rest of the apostles, or had any primacy, dominion, and authority over them; but because he was first called, and was the first that was to open the door of faith to the Gentiles: but chiefly he is said to be so for order's sake; for, some one in the account must be named first, and he as proper as any:
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and Andrew his brother; who was called at the same time with him, and therefore are put together. This name is also to be met with in the Talmudic writings; see Gill on Mat 4:18.
James the son of Zebedee, and John his brother; these two were called next and together, and therefore are placed in this order: the former is so called, to distinguish him from another James, the son of Alphaeus, after mentioned; and the latter is the beloved disciple; these were surnamed "Boanerges", that is, "sons of thunder".
(n) Misn. Yoma, c. 1. sect. 5. (o) Misn. Roshhashana, c. 1. sect. 3. & Maimon. & Bartenora in ib. (p) T. Hieros. Shekalim, fol. 46. 4. Bab. Sabbath, fol. 55. 1. & Bava Kama, fol. 47. 2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 3, 4, 5, 8, 9, 10, 11, 12, 13, 14, 16, 17, 19, 21, 22, 23, 24, 25, 26, 27, 28, 29, 32, 33, 36, 37, 38, 39, 40, 41, 42 His twelve disciples - Hence it appears that he…
His twelve disciples - Hence it appears that he had already chosen out of his disciples, those whom he afterward termed apostles. The number seems to have relation to the twelve patriarchs, and the twelve tribes of Israel. Mark iii, 14; vi, 7; Luke vi, 13; ix, 1.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1–42 Jesus calls, commissions, and names his twelve disciples, 1-4.
CHAPTER X.
Jesus calls, commissions, and names his twelve disciples, 1-4.
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Gives them particular instructions relative to the objects of
their ministry, 5, 6.
Mode of preaching, c., 7-15.
Foretells the afflictions and persecutions they would have to
endure, and the support they should receive, 16-25.
Cautions them against betraying his cause, in order to procure
their personal safety, 26-39.
And gives especial promises to those who should assist his
faithful servants in the execution of their work, 40-42.
NOTES ON CHAP. X.
Verse 1. Twelve disciples] Our Lord seems to have had the twelve patriarchs, heads of the congregation of Israel, in view, in his choosing twelve disciples. That he had the plan of the ancient Jewish Church in his eye is sufficiently evident from Mt 19:28 and from Lu 10:1; Lu 22:30; Joh 17:1, &c., and Re 21:12-14.
He gave them power against unclean spirits] The word κατα, against, which our translators have supplied in Italic, is found in many MSS. of good note, and in the principal versions. Here we find the first call to the Christian ministry, and the end proposed by the commission given. To call persons to the ministry belongs only to Him who can give them power to cast out unclean spirits. He whose ministry is not accompanied with healing to diseased souls, was never called of God. But let it be observed, that, though the spiritual gifts requisite for the ministry must be supplied by God himself, yet this does not preclude the importance of human learning. No man can have his mind too well cultivated, to whom a dispensation of the Gospel is committed. The influence of the Spirit of God was no more designed to render human learning useless, than that learning should be considered as superseding the necessity of Divine inspiration.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 5, 7, 9, 11, 14, 16, 17, 19, 21, 23, 24, 27, 29, 32, 34, 37, 39 Mat 10:1. And when he had called his twelve…
Mat 10:1. And when he had called his twelve disciples — From the evangelist’s naming them the twelve, it appears that he considered them as elected before this, though he has given no account of it in his gospel. The number seems to have relation to the twelve patriarchs and the twelve tribes of Israel. He gave them power against unclean spirits — Evil spirits are called unclean, because they are wicked, and delight in wickedness; which is the only pollution of a spiritual being. And to heal all manner of sickness, &c. — By this power of working miracles the apostles, though men of low degree and illiterate, were enabled to draw the attention of their countrymen, and to gain credit to the before unheard-of doctrine which they were to preach; and by our Lord’s giving them this power he gave a striking proof of his Deity, for who but God can communicate any such power to man?
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 16, 17, 18, 19, 21, 22, 23, 24, 26, 27, 28, 29, 32, 34, 37, 38, 39, 40 And when he had called unto him his twelve…
And when he had called unto him his twelve disciples ... - This account of sending the apostles forth is recorded also in Mar 6:7-11, and Luk 9:1-6. Mark says that he sent them out two and two. This was a kind arrangement, that each one might have a companion, and that thus they might visit more places and accomplish more labor than if they were all together. These twelve were the original number of apostles. The word “apostle” means one that is “sent,” and was given to them because they were “sent forth” to preach the gospel. They were ambassadors of Christ. To this number Matthias was afterward added, to supply the place of Judas Act 1:26, and Paul was specially called to be an apostle to the Gentiles, Rom 1:1; 1Co 15:8-9; Gal 1:1. In all, therefore, there were 14 apostles.
In selecting “twelve” at first, it is probable that the Saviour was somewhat guided by the number of the tribes of Israel. Twelve was, with them, a well-known number, and it was natural that he should select one for every tribe. Their office was clearly made known. They were to heal the sick, cast out devils, raise the dead, preach the gospel. They were to be with him to receive his instructions, to learn the nature of his religion, be witnesses to his resurrection, and then to bear his gospel around the globe. The number twelve was the best number for these purposes that could be selected. It was sufficiently “large” to answer the purpose of testimony, and it was “so small” as not to tend to disorder, or that they could easily be divided into parties or factions. They were not learned men, and could not be supposed to spread their religion by art or talents. They were not men of wealth, and could not bribe men to follow them. They were not men of rank and office, and could not compel people to believe. They were just such men as are always found the best witnesses in courts of justice - plain men, of good sense, of fair character, of great honesty, and with favorable opportunities of ascertaining the facts to which they bore witness. Such men everybody believes, and especially when they are willing to lay down their lives to prove their sincerity.
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It was important that the Saviour should choose them early in his ministry, in order that they might be fully acquainted with him; might treasure up his instructions, and observe his manner of life and his person, so that, by having been long acquainted with him, they might be able to testify to his identity and be competent witnesses of his resurrection. No witnesses were ever so well qualified to give testimony as they, and none ever gave so much evidence of their sincerity as they did. See Act 1:21-22.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 3, 7, 8, 10, 11, 12, 13, 14, 16, 17, 18, 19, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 34, 35, 36, 37, 38, 39, 41 Before this time the 12 were called disciples, and…
Before this time the 12 were called disciples, and not apostles. But now he selects these from the disciples, and makes them, as it were, masters and interpreters of the ways of God to man. He sent afterwards 72 other disciples, (Luke x. 1,) but these 12 only to the whole world. (Haydock) --- His twelve, &c. Christ chose 12 apostles, that they might correspond to the number of the Jewish patriarchs, by whom they may be said to have been prefigured; and that as the whole Jewish people were descended according to the flesh from the 12 patriarchs, so the whole Christian people might be descended according to the spirit from the 12 apostles. (Menochius) --- Others say he chose 12, neither more nor less, to correspond with the 12 prophets of the old law, with the 12 fountains in Elim; and the 12 stones selected from the river Jordan, and preserved in the ark of the testament. Others compare the 12 apostles to the 12 months of the year, and the four evangelists to the four seasons: thus Sedulius, lib. i. carm. Quatuar hi proceres una te voce canentes,
Tempora ceu totidem latum sparguntur in orbem.
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Sic et apostolici semper duodenus honoris
Fulget apex numero menses imitatus, et horas,
Omnibus ut rebus semper tibi militet annus.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
John Nelson Darby 1862 · Public Domain On v1 Matthew Chapter 10
Matthew Chapter 10
So long as God gives Him access to the people, He continues His labour of love. Nevertheless, He was conscious of the iniquity that governed the people, although He did not seek His own glory. Having exhorted His disciples to pray that labourers might be sent into the harvest, He begins (chap. 10) to act in accordance with that desire. He calls His twelve disciples, He gives them power to cast out devils and to heal the sick, and He sends them to the lost sheep of the house of Israel. We see, in this mission, how much the ways of God with Israel form the subject of this Gospel. They were to announce to that people, and to them exclusively, the nearness of the kingdom, exercising at the same time the power they had received: a striking testimony to Him who was come, and who could not only work miracles Himself, but confer power on others to do so likewise. He gave them authority over evil spirits for this purpose. It is this which characterises the kingdom-man healed of all sickness and the devil cast out Accordingly, in Heb 6:1-20, miracles are called “the powers of the world to come.” [27]
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They were also, with respect to their need, to depend entirely on Him who sent them. Emmanuel was there. If miracles were a proof to the world of their Master’s power, the fact that they lacked nothing should be so to their own hearts The ordinance was abrogated during that period of their ministry which followed the departure of Jesus from this world (Luk 22:35-37). That which He here (Mat 10:1-42” Mat 10:1-42) commands His disciples appertains to His presence as Messiah, as Jehovah Himself, on the earth. Therefore the reception of His messengers, or their rejection, decided the fate of those to whom they were sent. In rejecting them they rejected the Lord Emmanuel, God with His people. [28] But, in fact, He sent them forth as sheep in the midst of wolves. They would need the wisdom of serpents, and were to exhibit the harmlessness of doves (rare union of virtues, found only in those who, by the Spirit of the Lord, are wise unto that which is good and simple concerning evil).
If they did not beware of men (sad testimony as to these), they would but suffer; but when scourged and brought before councils and governors and kings, all this should become a testimony unto them-a divine means of presenting the gospel of the kingdom to kings and princes, without altering its character or accommodating it to the world, or mixing up the Lord’s people with its usages and its false greatness. Moreover circumstances like these made their testimony much more conspicuous than association with the great ones of the earth would have done.
And, to accomplish this, they should receive such power and guidance from the Spirit of their Father as would cause the words they spoke to be not their own words, but His who inspired them. Here, again, their relation with their Father, which so distinctly characterises the sermon on the Mount, is made the basis of their capacity for the service they had to perform. We must remember that this testimony was addressed to Israel only; only that, Israel being under the yoke of the Gentiles since the time of Nebuchadnezzar, the testimony would reach their rulers.
But this testimony would excite an opposition that should break all family ties, and awaken a hatred that would not spare the life of those who had been the most beloved. He who in spite of all this should endure to the end should be saved. Nevertheless the case was urgent. They were not to resist, but if the opposition took the form of persecution, they were to flee and preach the Gospel elsewhere, for before they had gone over the cities of Israel the Son of man should come. [29] They were to proclaim the kingdom. Jehovah, Emmanuel, was there, in the midst of His people, and the heads of the people had called the master of the house Beelzebub. This had not stopped His testimony, but it very strongly characterised the circumstances in which this testimony was to be rendered He sent them forth, warning them of this state of things, to maintain this final testimony among His beloved people as long as possible. This took place at that time, and it is possible, if circumstances permit, to carry it on until the Son of man comes to execute judgment. Then the master of the house will nave risen up to shut the door. The “to-day” of Psa 95:1-11 will be over. Israel in possession of their cities being the object of this testimony, it is necessarily suspended when they are no longer in their land. The testimony to the future kingdom given in Israel by the apostles after the Lord’s death, is an accomplishment of this mission, so far as this testimony was rendered in the land of Israel; for the kingdom might be proclaimed as to be established while Emmanuel was on the earth; or this might be by Christ’s returning from heaven as announced by Peter in Act 3:1-26 Act 3:1-26. And this might take place if Israel were in the land, even until Christ should return. Thus the testimony may be resumed in Israel, whenever they are again in their land and the requisite spiritual power is sent forth by God.
Meanwhile, the disciples were to share in Christ’s own position. If they called the master of the house Beelzebub, much more they of His household. But they were not to fear It was the necessary portion of those who were for God in the midst of the people. But there was nothing hid that should not be revealed. They themselves were to hold nothing back, but were to proclaim on the housetops all that they had been taught; for everything should be brought into the light; their faithfulness to God in this respect, as well as all other things. This, while it met the secret plottings of their enemies, was itself to characterise the ways of the disciples. God, who is light, and sees in darkness as in light, would bring all out into the light, but they were to do this morally now. Therefore were they to fear nothing while performing this work, unless it were God Himself, the righteous Judge at the last day. Moreover the hairs of their heads were numbered. They were precious to their Father, who took notice of even a sparrow’s death. This could not happen without Him who was their Father.
Finally, they were to be thoroughly imbued with the conviction that the Lord was not come to send peace on the earth; no, it should be division, even in the bosom of families. But Christ was to be more precious than father or mother, and even than a man’s own life. He who would save his life at the expense of his testimony to Christ should lose it; he who would lose it for the sake of Christ should gain it. He also who should receive this testimony, in the person of the disciples, received Christ, and, in Christ, Him that sent Him. God, therefore, being thus acknowledged in the person of His witnesses on earth, would bestow, on whoever received the latter, a reward according to the testimony rendered. In thus acknowledging the testimony of the rejected Lord, were it only by a cup of cold water, he who gave it should not lose his reward. In an opposing world, he who believes the testimony of God, and receives (in spite of the world) the man who bears this testimony, really confesses God, as well as His servant. It is all that we can do. The rejection of Christ made Him a test, a touchstone.
Footnotes for Matthew Chapter 10
[27] For then Satan will be bound and man delivered by the power of Christ. And there were partial deliverances of the kind.
[28] There is a division of the Lord’s discourse at Mat 10:15. Up to that it is the then present mission. From Mat 10:16 we have more general reflections on their mission, looked at as a whole in the midst of Israel on to the end. Evidently it goes beyond their then present mission and supposes the coming of the Holy Ghost. The mission by which the church is called as such is a distinct thing. This applies only to Israel they were forbidden to go to Gentiles. This necessarily closed with the destruction of Jerusalem and the dispersion of the Jewish nation, but it is to be renewed at the end, till the Son of man be come. There was a testimony to the Gentiles only, as brought before them as judges, as Paul was, and that part of his history even on to Rome in Acts, was amidst Jews. The latter part, from Mat 10:16, has less to do with the gospel of the kingdom.
[29] Observe here the expression “Son of man.” This is the character in which (according to Dan 7:1-28) the Lord will come, in a power and glory much greater than that of His manifestation as Messiah, the Son of David, and which will be displayed in a much wider sphere. As the Son of man, He is the heir of all that God destines for man (see Heb 2:6-8, and 1Co 15:27). He must, in consequence, seeing what man’s condition is, suffer in order to possess this inheritance. He was there as the Messiah, but He must be received in His true character, Emmanuel; and the Jews must thus be tested morally. He will not have the kingdom on carnal principles. Rejected as Messiah, as Emmanuel, He postpones the period of those events which will close the ministry of His disciples with respect to Israel, unto His coming as the Son of man. Meantime God has brought out other things that had been hidden from the foundation of the world, the true glory of Jesus the Son of God, His heavenly glory as man and the church united to Him in heaven. The Judgment of Jerusalem, and the dispersion of the nation, have suspended the ministry which had begun at the moment of which the evangelist here speaks. That which has filled up the interval since then is not the subject here of the Lord’s discourse, which refers solely to the ministry that had the Jews for its object. The counsels of God with respect to the church, in connection with the glory of Jesus at the right hand of God, we shall find spoken of elsewhere. Luke will give us in more detail that which concerns the Son of man In Matthew the Holy Ghost occupies us with the rejection of Emmanuel.
John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On vv1, 5, 11, 16, 19, 21, 23, 24, 26, 32, 34 Matthew 10 (Mar_3:13-19; Mar_6:7-11; Luk_9:1-5, etc.)
SECOND SECTION
CHRIST MANIFESTING HIMSELF AS KING.—A. AS SHEPHERD OF HIS PEOPLE, IN SENDING TO THE SCATTERED SHEEP HIS TWELVE APOSTLES, ENDOWED WITH THE POWER OF HIS SPIRIT, FOR THE PURPOSE OF ESTABLISHING THE KINGDOM OF HEAVEN.
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Matthew 10 (Mar_3:13-19; Mar_6:7-11; Luk_9:1-5, etc.)
Contents:—The first evangelistic journey of the Lord had led through the mountains of Galilee; the second, across the sea to the country of the Gadarenes. On His third journey, the Lord visits the populous cities and villages of Lower Galilee, along the coast of the lake and in the direction of Samaria and Jerusalem. In measure as help Is extended by the Lord, both the need and the desire for help seem to increase. Accordingly, the Lord is obliged to send forth, in the power of His Spirit, His Apostles, in order, through them, to give succor to the multitudes around. Hence, the first mission of the disciples, the calling of the Apostles, and the instructions, which, although primarily given to them and for that special occasion, are applicable to all times. The chapter describes, 1. The separation, calling, and setting apart of the twelve. 2. The commission given them, corresponding to their equipment for the work; or, the mission of the Apostles, and their means of subsistence. 3. Their special direction to those who were prepared to receive the word, particularly to pious households, with injunctions about remaining and going away. 4. Prediction of the hostile reception which the Gospel would meet in the world, and of the persecutions which would await the Apostles. 5. Their duty under persecution: a. Freedom from anxiety as to what they should answer; b. constancy to the end, amid the dreadful contests between believers and unbelievers; c. holy flight; d. encouragement from the similar treatment received by the Master; e. fearlessness, openness, and readiness to meet death, in view of the one thing to be feared; f. trustfulness in the preserving care of the Father. 6. The reward of faithful witnesses and confessors of the Lord, and the punishment of those who denied Him. 7. The Gospel as declaration of war to the world, or, the holy sword. 8. Supreme love to the Lord as decisive in this warfare: a. The opponents, and their Judgment; b. the friends and allies, and their reward.
1. Choice of the Apostles. Mat_10:1-4
1And when he had called unto him his twelve disciples, he gave them power against [over]1 unclean spirits, to cast them out, and to heal all manner of sickness, and all manner of disease [weakness, infirmity]. 2Now the names of the twelve Apostles are these; The first,2 Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alpheus, and Lebbeus, whose surname was Thaddeus;3 4Simon the Cananite,4 and Judas Iscariot, who also betrayed [delivered] him.
EXEGETICAL AND CRITICAL
Mat_10:1. And having called to Him His twelve disciples, προσκαλεσά μενος, etc.—Luke (Mat_6:12) relates that, having spent the preceding night in prayer, the Lord called the twelve together, and then furnished and fitted them for their mission. Meyer says: “The mission, not the choice, of the twelve is here recorded.” But we must distinguish three calls: the first, to be disciples; the second, to serve as evangelists; and now the third, to the apostolic office. This call to the apostolate, however was only preliminary, and limited by the present circumstances and position of the Church. The apostolic office obtained its full proportions after the ascension of our Lord, when the knowledge of the disciples and their testimony was completed, and the Holy Spirit poured out on the day of Pentecost.
The call of twelve Apostles, indicating a definite and fixed number, shows that in its ultimate idea the apostolate was one, and that each individual called and sent by the Lord possessed the power and authority of the whole college of Apostles.
His twelve disciples.—They were called together as His twelve chosen disciples; but, after receiving authority, they became His twelve Apostles. A proof this, that a decisive change had taken place in their condition, although they did not cease to be His disciples in the strictest sense of the term.
Twelve.—Theophylact: κατὰ τὸν ὰριθμὸν τῶν δώδεκα φυλῶν. Mat_19:28. They are, primarily, ambassadors to the twelve tribes of Israel, and to this their number corresponds. The twelve tribes bore typical reference to the purpose which Israel was intended to serve in the world. On the one hand, they expressed the idea of a full number, or of the fulness of the Spirit; while, on the other, they represented the world, which, in all its forms, was to be pervaded by this fulness of the Spirit. What the twelve tribes of Israel were typically, the twelve Apostles were in deed and in truth, being the twelve representatives and vehicles of the spiritual fulness with which Christ pervades His people, and, through them, the world.5
He gave them ἐξουσίαν, power, rule, authority; or, here, the power of conquerors.—De Wette and Ewald think that this power was conveyed in a mystical and symbolic form; Meyer, by a mere declaration. No special form is, indeed, mentioned in the text; but, as symbolical signs accompanied the outpouring of the Spirit at Pentecost, and as, even before that, we read of the Saviour breathing on them (Joh_20:22) as the symbol of their consecration, we are warranted in inferring that, when first sent on their apostolic mission, the bestowal of power was accompanied by some outward sign. Perhaps the solemn authority given them in the words, “Heal the sick,” etc., may have been that sign. For, as the Lord performed His miraculous cures chiefly by the word of His power, so this word may also have conveyed similar authority to others. On the Mount of Olives there was the symbol of the hand lifted in blessing, which pointed to the pentecostal effusion.
Mat_10:2. The names of the twelve Apostles.—These now assume greater importance. Four lists of the Apostles are extant: that in the text; that in Mar_3:16; that in Luk_6:14; and that in Act_1:13.6 The enumeration in the Gospel according to Luke is made almost in the same order as in Matthew, although it occurs at an earlier stage, and in connection with the Sermon on the Mount. In Luke, the name of Thomas occurs after that of Matthew; that of James Alpheus along with that of Simon, instead of Judas Lebbeus, so that the latter is conjoined with Judas Iscariot. Probably this arrangement was adopted as more easy for the memory, while that of Matthew was the more authentic. Again, the enumeration in the Gospel of Mark agrees with that in the Book of Acts, which was determined by the later positions occupied by the Apostles. Thus we distinguish two lists of Apostles,—the first, as determined by their earliest mission; the second, according to the relative position of the Apostles at the feast of Pentecost and afterward. Bengel: Universi ordines habent tres quaterniones, quorum nullus cum alio quicquam permutat; tum in primo semper primus est Petrus, in secundo Philippus, in tertio Jacobus Alphœi; in singulis cœteri apostoli loca permutant; proditor semper extremus.
’Απόστολος (ὰποστέλλω), שָׁלדּחַ, occurs also in a wider sense, as in Joh_12:16; Php_2:25. In the special sense of the term, it applies to the ambassadors called by God, or the witnesses and representatives of Christ in extending His Church, and with certain limitations, in ruling His Church (Rev_2:1, ἄγγελος). The peculiar conditions necessary for the apostolate are mentioned in Act_1:8, and Mat_10:21. In a secondary sense, the term is also applied to apostolic messengers, as Rom_16:7; 2Co_8:23. (Comp. Schaff’s Hist. of the Apost. Church, §129, p. 512 sqq.)
ΠρῶτοςΣίμων.—As the other Apostles are not numbered, it follows that πρῶτος is not accidental (Fritzsche), but indicates a priority. This distinction depended: 1. On the prophetic arrangement of the Lord in this place; 2. on the confession of Peter preceding that of the others, Mat_16:16; Matthew 3. on the appearance of Peter at the day of Pentecost, when he was the instrument of founding the Church, Act_2:14; Acts 4 on the fact that Peter was the first to carry the gospel to the Gentiles, Acts 10. But that this priority of dignity and mission did not imply a primacy of rank—not even so far as his own person was concerned, much less as a permanent arrangement—appears from many declarations of the Lord (Mat_18:18; Mat_20:25; Mat_23:8; Mat_28:19; Joh_20:21; Act_1:8), from the conduct of Peter himself (Act_11:4; Acts 15; see 1 Pet.), and from that of the other Apostles and of the Church (Acts 9; Galatians 2).7 Meyer suggests that Peter was also first called; but Andrew and John had been summoned before him. The traitor is mentioned last, not merely on account of his end, but also because he was last called. The arrangement into pairs is explained by the notice of Mark, that they were sent forth by two and two.
Mat_10:2-4. The names.—1. שִׁמְצוֹן Συμεώ ν, Σιμεώ ν, Σίμων (hearing, answer, Gen_29:33).—Πέτρος, stone, rock, πέτρα,—in Chald. כֵּיפָא, Κηφᾶς. The following is the explanation given in Mat_16:17 : Simon, thou son of Jonas, of the dove (ידֹנָה), which lodgeth in the clefts of the rock (image of the Church, Son_2:14; Jer_48:28), thou shalt be called the Rock (of the dove).—2. ’Ανδρέας . Winer regards it as of Greek origin; Olshausen derives it from the Hebrew נִדַר, to make a vow. There seems, however, to have been a peculiar connection between the Grecians and Andrew and Philip, which also appears in their names (Joh_12:22). The name Andrew is related to ἀνδρεῖος , manly, and to ὰνδριάς , the representation of a man—a statue. Probably this Apostle had also a Hebrew name; in which case the name Andrew was given to characterize his manly spirit.—3. ’Ι άκωβος, יַצֲקֹב; primarily, an Old Testament name of honor, the original meaning of the name not being taken into account. This James, or the Elder, is designated as ὸ τοῦ Ζεβεδαίου (see Matthew 4).—4. Ἰωάννης, יוֹחָנָן, given by Jehovah, or by the grace of Jehovah. By the grace of God.8 Properly, God is favorable, gracious, He grants as of grace.—According to Mark, the sons of Zebedee were called “sons of thunder;” not by way of reproof, but as characteristic of their disposition. Probably the name applied primarily to James. John was afterward designated the “friend of Jesus,” and “the disciple whom the Lord loved;” in the ancient Church, ὁ ἐπιστήθιος , i. e., he who leaned on His breast [His bosom-friend], sat at His right hand.—5. Φίλιππος. The original derivation of the word is not of personal importance in this case. Probably he had another name. He was a native of Bethsaida, and one of the earliest disciples of Jesus, Joh_1:43.–6. Βαρθολομαῖος, the same as Nathanael. In Joh_1:46, he occurs in connection with Philip; while in the other Gospels the same name is coupled with Bartholomew. נְתַנְאִל, the gift of God; while Bartholomew, בַּ־ תָּלְמַי, means son of Tholmai, Sept. 2Sa_13:37. תָּלִמַי, properly rich in furrows, cultivated field. Perhaps the original designation, “son of Tholmai,” was afterward converted into an apostolical by-name, implying, son of a rich field, rich fruit.—7. Θωμᾶς, תְּאוֹם, gemellus, twin-brother; Δίδυμος, Joh_11:16; Joh_20:24; Joh_21:2.—8. Ματθαῖος ὁ τελώνης: on this name compare the Introduction. His original name was Levi, the son of Alpheus.—9. ’Ι άκωβοςὁτοῦ ’Α λφαίου, James the Younger, or the son of Alpheus (though undoubtedly of other parentage than Matthew).—10. Λεββαῖος, לִבִּי (not from the little town of Libba, near Carmel, as Gerlach and Lisco suggest, but) from לֵכ, heart, and meaning almost the same as Θαδδαῖος, תַּדַּי (which occurs in the Talmud), from תַּד, the breast,—hence the hearty or courageous. In later Codd., and in the parallel passages, in Luk_6:16; Act_1:13, he is called ’Ι ούδας ’Ι ακώβου, i. e., brother of James, יְהוּדָה (ver bale fut. Hophal a יָדָה, Hiphil, professus est, celebravit).—11. Σίμων ὁ Kαναν αῖος. The latter designation derived from קִנִא, in Chald. קַנְאִן. The explanation of it appears even from the other reading, Kανανίτης, and still more from the title Ζηλωτής in Luke,—the brother of James of Alpheus and of Judges 9 On “the brothers of the Lord,” see the Encycls., and my article Jacobus in Herzog’s Reallex.—12. ’Ι ούδαςὁ ’Ι σκαριώτης, אִישׁ קְרִיּזֹת. From Kerioth in the tribe of Judah, Jos_15:25. See also Lightfoot. ‘Ο καὶ (qui idem) παραδοῦς αὐτόν, “Who also delivered Him” (not “betrayed,” which would have been expressed by προδούς). So Meyer. In point of fact, the two, however, are identical.
DOCTRINAL AND ETHICAL
1. From the occurrence of so many double names10 of the Apostles, we are naturally led to infer that each had his peculiar designation. But Judas the traitor had none: in the deepest sense he remained anonymous—the man of Kerioth. These additional names serve in many respects to indicate the characteristics of the Apostles. (Comp. Leben Jesu, Mat_2:2, p. 691.)
2. The selection of the twelve Apostles, no doubt, depended on their exhibiting in the highest degree the most precious manifestations of the life of Christ. In some respects their qualifications must have been similar. They were to be laymen, unconnected with the priesthood; unlearned men, unconnected with traditional philosophy; and plain men, unconnected with the false culture and the pomp of the world. Again, so far as their positive qualifications were concerned, they must be pious Israelites, believers in the Messiah, disciples, men of gifts, and that of so diverse a character as to form a kind of contrast, and yet to display their higher unity in Christ. In this respect they were to be the antitype of the tribes of Israel (of the twelve gems in the breastplate of the high priest; see Rev_21:19-20, compared with Exo_28:17), and to exhibit the great features of the Church, as adapted to the various forms of spiritual receptiveness and felt need in the world. The number twelve was that of the fulness of the kingdom of God (so to speak, of the ideal presbytery),—three, the number of the Spirit, multiplied by four, the number of the world. Hence twelve was the symbolical number of the world as transformed.
Viewed in this light, we have the following fundamental types:—
1. Peter, the Rock. Confession.2. Andrew, the manly pioneer. Missions.3. James, the son of thunder. Martyrdom.4. John, the beloved disciple. Mysticism and ideal depth and calmness.5. Philip. Sensible evidence of faith. Communion (“Come and see”).6. Bartholomew. Perfect sincerity, simplicity, and devoutness.7. Thomas, the twin. The spirit of inquiry and sacred criticism.8. Matthew. Theocratic and ecclesiastical learning.9. James, the brother of the Lord. [?] Gift of union, ecclesiastical government.10. Judas Lebbeus, Thaddeus. Earnestness for the purity of the Church. Pastoral faithfulness, discipline.11. Simon, the Zealot. Zeal for a proper development in the Church. Pastoral activity.12. Judas Iscariot. Secular administration of the Church. Church property.11The calling of Judas Iscariot, who is designated a devil, Joh_6:70; a thief, Mat_12:6; the son of perdition, Mat_17:12, forms a great theological problem. Either of the two ordinary explanations—that Christ had not known him from the beginning; or else, that He had chosen him to become the voluntary instrument of judgment, and the involuntary instrument of salvation—appears to us opposed to the spirit of Christ. We would rather venture to suggest, that, carried away by temporary enthusiasm, Judas had offered himself to the Lord; that the disciples, blinded by his glowing zeal, had earnestly recommended him to the Master; and that, in the fulness and boldness of His love, Christ had consented to receive a man so richly gifted by nature, chiefly because His refusal might have proved a stumbling-block to the disciples. [?]
[The biblical symbolism of numbers to which Dr. Lange here alludes, is worthy of more serious attention than it has received in English theology. There is room here for fanciful theories; but the main points hardly admit of serious doubt. The careful student of the Scripture must be struck with the frequency of the use of certain numbers, especially 3, 4, 7, 10, and 12, in significant connection with sacred ideas and things, from Genesis to Revelation. It is impossible to resolve all this into mere accident, or an unmeaning play. God is “the wonderful Numberer, the Numberer of secrets” (comp. פַּלְמינִי, Dan_8:13, and the marginal note in the Auth. Vers.), and “doeth all things in number and measure and weight” (Wis_11:20). Number is expressive of order, symmetry, proportion, and relativity. 1 is the symbol of unity or oneness, 2 of antithesis and polarity, 3 of synthesis, of the uncreated Divinity, the holy Trinity (compare the Mosaic benediction, Num_6:24-26, the Trisagion, Isa_6:3, the baptismal formula, the apostolic benediction), 4 of humanity or the created world as the revelation of God (think of the four corners of the earth, the four seasons, the four points of the compass, the four elements, the four Gospels). From this may be explained the symbolical significance of 7 or 3 + 4, and of 12 or 3 × 4. Seven, being the union of 3 and 4, is the signature of the relation of God to the world, or the covenant (the Hebrew word for seven, שֶׁבַצ, signifies also an oath, Gen_21:31; Gen_26:33, and the verb שִׁבַצ, to swear, “since seven,” as Gesenius explains, “was a sacred number, and oaths were confirmed either by seven victims offered in sacrifice, Gen_21:28, or by seven witnesses and pledges”). Seven figures very conspicuously in Scripture from the first institution of the sabbath in paradise to the seven churches, seven angels, seven Spirits, etc., of the Apocalypse. Creuzer observes (Symbolik, vol. 2:161): “The universal sanctity of the number seven was fully acknowledged even by the ancients in all its bearings.” Twelve, being the product of 3 and 4, symbolizes, from the twelve patriarchs and twelve tribes down to the twelve foundations and twelve gates of the heavenly Jerusalem, the indwelling of God in the human family, or the interpenetration of the world by the Divinity. Ten is the number of harmony and completeness, as in the ten commandments.
This whole subject has been very thoroughly discussed, with special reference to the Tabernacle where the Numbers 3, 4, 10, 5, 7, , 12 control the whole structure, by Dr. Chr. W. F. Bæhr in his able and learned work: Die Symbolik des Mosaischen Cultus, Heidelberg, 1837, vol. i., p. 128–233, and also by H. Kurtz in the Theol. Studien und Kritiken for 1844, p. 315–370. Of English divines Fairbairn (Typology of Scriptures, 2d ed., 1854, vol. ii., 87 sq.) adopts Bähr’s view, as far as the number ten is concerned; Trench (Epistles to the Seven Churches, p. 83–91 of the Am. ed. of 1861); Wordsworth (Com. on Mat_10:2) with regard to 7, 3, and 4; M. White: The Symbolical Numbers of Scripture, Edinb. 1868. The work of Dr. M. Mahan: Palmoni; or the Numerals of Scripture a Proof of Inspiration, New York, 1863 (based in great part upon Browne’s Ordo Sœculorum, but ignoring Bähr), does not discuss, as one might infer from the title, the symbolic import of Scripture numbers, but more the relation of numbers to events and the coincidences of periods.—P. S.]
3. It is a remarkable fact, that Christ constructed His apostolate on the basis of natural relationship and of mental affinity. Seven of the Apostles were brothers: viz., Peter and Andrew; James and John, the sons of Zebedee (probably cousins of the Lord; see Wieseler, in the Studien u. Kritiken for 1840, p. 648, and Winer, art. Salome); the sons of Alpheus—James the Younger, Judas Lebbeus, and Simon Zelotes (the cousins [?] and adoptive brothers of the Lord, commonly called His brethren). Then we read of the friendship subsisting between Philip and Bartholomew; Andrew, John, and Peter. Finally, the three last-mentioned Apostles, and perhaps some of the others also, had been disciples of John.
4. The sending forth of the disciples by two and two, indicates that none of them by himself was a sufficient representative of the fulness of Christ, and that each supplemented the other, both in the way of limitation and enlargement. This state of matters ceased after the outpouring of the Holy Spirit, when the disciples became Apostles in the full sense of the term.
5. We shall speak in another place of the breach formed among the Apostles by the apostacy of Judas, of the election of Matthias in his place, and of the calling of the Apostle Paul.
HOMILETICAL AND PRACTICAL
How the Lord converts His chosen disciples into Apostles.—How He makes His redeemed fellow-workers in His work of redemption.—How the love and compassion of Christ branches out, and spreads over His people and over the world.—What we have learned in the school of the Lord must be exhibited in our life, activity, and teaching.—The call to the work of Evangelists: 1. What it implies; 2. how it presupposes one great calling; 3. how it includes many calls.—The calling of the disciples a bestowal of authority upon them by the Lord.—What power do you, who profess to hold the apostolic office, display: to cast out unclean spirits, and to heal all manner of sickness and all manner of disease among the people?—The apostolic office must appear in spiritual power, which, under God, will awaken souls to newness of life.—The twelve Apostles as representing the great features of the kingdom of God: 1. The great features of the destiny of Israel; 2. of the fulness in Christ; 3. of the Church; 4. of the kingdom of heaven in its perfectness.—The apostolic name a type of the new name which Christians are to obtain.—How personal character comes out and becomes transformed in the kingdom of God, to the glory of the Father and of Christ.—How all friendship and relationship should be subservient to the kingdom of God.—The calling of fishermen and publicans to the apostolic office an evidence of the glory of Christianity.—Judas, or the dangers of ecclesiastical office.—Even Judas must, for the time being, be acknowledged as an Apostle of the Lord.
Starke:—Osiander: Let us not attempt to do everything ourselves, without assistance.—Majus: Those who are sent into the Lord’s vineyard must be properly furnished for the work.—Bibl. Wurt.: We must not be offended at the humble origin and the poor appearance of preachers.
Lisco:—Judas; or, even the Church of God is not absolutely pure.—The Apostles had personally seen the Lord, were called directly by Him, accredited their witness by miracles, were not bound to one congregation, and preached the word of God without error.
Heubner:—This mission was at the same time a trial of their teaching.
Footnotes:
[1] Mat_10:1.—[Over (as in Conant’s Matthew and the N. T. of the Am. Bible Union) is expressed by the construction of ἐξουσίαν with the genitive, and need not be italicized as against in the E. V.—P. S.]
[2] Mat_10:2.—[Πρῶτ ος is rendered by Conant and the N. T. of the Am. Bible Union: first, viz. in the order of enumeration (nomen numerate ), while the translation the first (nomen dignitatis) implies a certain superiority of rank or primacy of honor (but no supremacy of jurisdiction), in other words, makes Peter primus inter pares (not summus supra inferiores). The C. V. is right here, since the other Apostles are not numbered, as we should expect, if π ρῶτος referred merely to the arrangement, or the priority of calling (which rather belongs to Andrew arid John, and not to Peter, comp. Joh_1:37-41). Maldonatus: “Si numerale nomen esset. cœtera quœque numeralia nomina, quœ post illud sequuntur posita essent.” Most modern Protestant commentators admit a certain primacy of Peter, who stands first in all the lists of the apostles, as James, John, and Andrew follow next, and Judas stands last, but they deny the inferences of the Roman Cath. Church, based upon doctrinal and historical assumptions which can never be proven. See Com.—P. S.]
[3] Mat_10:3.—[The oldest authorities read only either Lebbeus or Thaddeus; the tiætus receptus unites both with the addition surnamed, ὁ ἐπικληθείς. Lange reads simply Lebbeus with Tischendorf and Meyer (also Alford in the 4th ed.), and puts the words: surnamed Thaddeus in brackets; while Lachmann, Tregelles, and Conant give the preference to Thaddeus after the Vatican Cod., etc.—P. S.]
[4] Mat_10:4.—The reading Καναναῖος (for Κανανίτης) is supported by Codd. B., C., D. [The word should be rendered Cananite as the revised edition of the Am. Bible Society (1854), the revised version of Dr. Conant and the Am. Bible Union have it, and as Dr. Crosby (The N. T. with Explan. Notes or Scholia) proposes, instead of Canaanite as in the usual editions of the E. V., including those of the Am. B. Soc. since 1855.—P. S.]
[5][Comp. Maldonatus, the distinguished Rom. Cath. commentator in Quatuor Evang-lia, ad loc.: “Hac ergo de causa duodecim Christus apostolos esse voluit, ut duodecim Patriarcharum figuram impleret; et quemadmodum ex duodecim. Patriarchis totus Judaicus populus carnaliter propagatus est; ita totus populus Christianorum spiritualiter ex duodecim. Apostolis propagaretur; venerat enim Christus, ut carnem in spiritum commutaret.” Wordsworth remarks on Mat_10:2 : “The number Twelve (3 × 4) in Scripture seems to be significant of perfection and universality; and the twelve apostles were regarded by the ancient church as typified by the twelve Sons of Israel (comp Mat_19:28 and Ma’donatus here), the twelve wells at Elim (Exo_15:27), and perhaps by the twelve stones of the Urim and Thummim on the bre stplate of the High Priest, the type of Christ (Exo_28:15-21); the twelve leaves of shew-bread; the twelve ‘exploratores’ of the promised land, the type of heaven; the twelve stones taken from the bed of Jordan. They seem also to be represented by the twelve stars in the crown of the woman in the wilderness, the Church on earth (Rev_12:1), as well as by the twelve foundations of the Church glorified (Rev_21:14; Eph_2:20).”—P. S.]
[6] [I subjoin the following synoptic table which exhibits the agreement and the difference, and the fact that all the four catalogues arrange the names into three classes, of which each class includes the same names and is headed by the same name, viz. the first by Peter, the second by Philip, the third by James the son of Alpheus.—P. S.]
Mat_10:2-4.Mar_3:16-19.Luk_6:14-16.Act_1:13.1Σίμων Πέτρος 2̓Ανδρέας̓Ιάκωβος̓Ανδρέας̓Ιάκωβος3̓Ιάκωβος̓Ιωάννης̓Ιάκωβος̀Ιωάννης4̓Ιωάννης̓Ανδρέας̓Ιωάννης̓Ανδρεας5Φίλιππος 6ΒαρθολομαῖοςΒαρθολομαῖοςΒαρθολομαῖοςΘωμᾶς7ΘωμᾶςΜατθαῖοςΜατθαῖοςΒαρθολομαῖος8ΜατθαῖοςΘωμᾶςΘωμᾶςΜατθαῖος9̓Ιάκωβος ὁτοῦ ̓Α λφαίου 10ΛεββαῖοςΘαδδαῖοςΣίμων ὁ καλ. ΖηλωτήςΣίμων ὁ Ζηλωτής11Σίμων ὁ ΚαναναῖοςΣίμων̓Ιούδας ̓ΙακώβοὐΙούδας ̓Ιακώβου12̓Ιούδας ̓Ισκαριώτης̓Ιούδας ̓Ιακαριώθ Vacant[7][Compare the notes of Maldonatus. Olshausen, Meyer, Alford, Barnes. Wordsworth, Alexander, etc., in loc., and my discussion of the question of Peter’s alleged primacy and supremacy in the History of the Apostolic Church, § 90 (Engl. transl., p. 350 sqq.).—P. S.]
[8][Compare the Greek Theodor, the German Gotthold, Gotilieb.—P. S.]
[9]Zealots, for the national religion, after the example of Phinchas, Num_25:7. They were quite in accordance with the spirit of the theocracy, and acted as reprovers of open and public sin. From the history of the last Jewish war we learn how fearfully this institution had degenerated.
[10][Not bynames, as the Edinb translator has it. misled by the German Beiname. which means literally surname, cognomen, while Nickname or Spitzname is the English byname or nickname. We must, however, observe a slight difference. The text uses the word Beiname, surname, for all the additional names of the Apostles, whether old or new (as Peter); but with the ancient Romans cognomen was the third name indicating the house (familia) of the person (the family name, surname, in German: Familienname), while women described the class (gens) and [illegible]pranosten (like our Christian name) the individual.—P. S.]
[11][Comp. the delineation of the leading apostles, Peter, John, Paul, and James, in Schaff’s History of the Apostolic Church, p. 437 sqq.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–42 Now the names of the twelve apostles are these--The…
Now the names of the twelve apostles are these--The other Evangelists enumerate the twelve in immediate connection with their appointment (Mar 3:13-19; Luk 6:13-16). But our Evangelist, not intending to record the appointment, but only the Mission of the Twelve, gives their names here. And as in the Acts (Act 1:13) we have a list of the Eleven who met daily in the upper room with the other disciples after their Master's ascension until the day of Pentecost, we have four catalogues in all for comparison.
The first, Simon, who is called Peter--(See on Joh 1:42).
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and Andrew his brother; James the son of Zebedee, and John his brother--named after James, as the younger of the two.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40 Twelve — Why was the number twelve selected? Doubtless…
§ 57. — THE TWELVE INSTRUCTED, AND SENT ON A TRIAL MISSION.
Twelve — Why was the number twelve selected? Doubtless in allusion to the twelve tribes of Israel. In Mat_19:28, Jesus says to his twelve disciples: “Ye shall sit on twelve thrones, judging the twelve tribes of Israel.” By this sacred number our Lord intimated to the Jewish nation that he, the heir of David, and God’s Messiah or Anointed One, was king of Israel, and these his tribal judges or viceroys.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 5, 8, 9, 10, 12, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 32, 34, 35, 37, 38, 39, 40, 41, 42 1. his twelve disciples] The first passages in St…
1. his twelve disciples] The first passages in St Mark and St Luke record the choice or calling of the Twelve, this chapter and Mark 6 and Luke 9 narrate the mission or a mission of the disciples. Possibly they were sent forth more than once.
sickness … disease] See note ch. Mat_4:23, and Mat_9:35.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 5, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 32, 33, 34, 35, 37, 38, 39, 40, 41, 42 (1) What is described here is not the choice,…
X.
(1) What is described here is not the choice, but the mission of the Twelve. That selection had been made before (Luk_6:13), and the number at once suggested the thought that they represented the twelve tribes of Israel (Mat_19:28), and were as such to be His messengers to the whole people of the dispersion. The name Apostle (which He had given them before—Luk_6:13) signified literally “one who is sent;” but it had acquired in classical Greek a more specific meaning, as the “ambassador,” or “envoy,” of a state. According to our Lord’s teaching they were sent by Him, even as ‘He had been sent by the Father (Joh_20:21).
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All manner of sickness.—See Note on Mat_9:35. The repetition of the same words emphasises the delegation of authority.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 16, 17, 18, 19, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42 For introductory notes to this chapter, see Mat_9:35.
For introductory notes to this chapter, see Mat_9:35.
Parallel passages: Mar_6:7 Luk_9:1. The prayer (Mat_9:38) is answered in the persons of those who were taught to pray. Christ establishes his new agency. And when he had called unto him. From the circle of the bystanders. His twelve disciples. Who had already been chosen to be specially with him. (cf. Mat_9:35, note; and Mat_5:1) Twelve. To be heads of the tribes of the new Israel. (Rev_21:14; cf. Jam_1:1 Mat_19:28) Observe that the office of the tribes of the covenant nation corresponded to the symbolism of the number 12 (3, Deity, x 4, world = Church). He gave them power; authority (Revised Version); exousian : the greater including the less. So Mark, but Luke expands to dunamin kai exousian . Against; over (Revised Version); simple genitive (so Mark). Unclean spirits. (Mat_4:24. note) Unclean. As belonging to the unholy, non-theocratic kingdom, the realm of darkness. "Hence also unclean animals (Mat_8:31, sqq.; Rev_18:2) and places (Mat_12:43, sqq.) have a kind of natural relationship with such spirits" (Kubel). To cast them out. Their authority was to ex-send to this. (wste ekballein auta , cf. Mar_3:15) And to heal. Probably connected, not with wste , but with exousian (cf. Luke). Observe that nothing is said of their receiving authority to convert. This God himself keeps. But they can remove all hindrances other than those purely subjective and spiritual, whether the objective hindrances be intruding evil spirits affecting body and mind or only bodily diseases. All manner, etc. (Mat_9:35, note)
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Vers. 1-4. The mission of the twelve.
I THE CALL.
1. The number, lie called unto him his twelve disciples. He had many more. He called these twelve. There seems to be a symbolical meaning in the number. We see plainly in the Book of the Revelation that twelve is the number of the Church. Three is the signature of God; four of the world; twelve, the product of three and four, points to God as entering into relations with the world, making a covenant with the Church which he hath called to himself out of the world. Twelve was the number of the Jewish Church, the Church of the twelve patriarchs; it is the number of the Christian Church, the Church of the twelve apostles. Then there is a meaning in the number; it seems to imply that God was entering into a new covenant with mankind a covenant which was to find its consummation in the heavenly Jerusalem, the city of the living God, which hath twelve gates, twelve angel-guardians, twelve foundations; the length and breadth and height of which are each twelve thousand furlongs. Twelve implies a covenant; the chosen disciples were the ministers of that covenant, "able ministers of the New Testament." Thus the very number of the apostles reminds us that we are brought by the grace of Christ into very close relations with God, into a new covenant with God.
2. The name. They had been disciples, now they became apostles. It is the first occurrence of that higher title in St. Matthew"s Gospel. The Lord sent them forth; they became his ambassadors, his messengers, his missionaries. They had been disciples for some time; they had been called on various occasions; the calling of five out of the number has been already related by St. Matthew. They did not cease to be his disciples, his pupils. We learn of him all our life long; he hath the words of eternal life; we can never learn enough. But now they were to go forth to preach in his Same. It was a solemn mission. Before sending them (Luke tells us) "he went out into a mountain to pray, and continued all night in prayer to God." We should learn from his example to pray long and earnestly for those who are to be ordained to any holy function in his Church. But as yet this mission was preliminary only, and confined within narrow limits. The apostles did not receive their full commission till the Lord had risen from the dead; it was sealed by the descent of the Holy Ghost on the great Day of Pentecost. But from this time they were apostles, the messengers, the angels of Christ upon earth; as the holy angels are the messengers of our Father which is in heaven. His ministers must have the like credentials now. "How shall they preach, except they are sent?" It is from him that the mission comes; he gives the zeal, the energy, the love. His ministers must stir up the gift of God that is in them, remembering always the solemn responsibilities of "their high and holy calling.
3. The gift of Power. The Lord gave his apostles power over evil spirits, and power to cure diseases. The age of miracles has passed away, but still he giveth power. Christianity is not a mere republication of the moral law; it is a religion of power, because its living centre is not a theology, but a Person, the Lord Jesus, the Son of God, who gives the sacred gift of the Holy Ghost to his chosen. The gift of the Holy Ghost is a gift of power power to overcome the wicked one in our own hearts, power to preach with energy and burning zeal, power to cast out evil spirits by word, by holy example, by earnest preaching, by the ministration of the holy sacraments.
II THE LIST OF THE TWELVE APOSTLES.
1. They were sent out two and two. Christ would have his servants work together; it is not good to be alone. Christian sympathy, communion with like-minded friends, help the Christian warrior in his daily strife against sin. Christians need that mutual help. Even St. Paul, who lived so very near to Christ, who could say, "To me to live is Christ," longed always for sympathy, and felt loneliness a great and bitter trial.
2. The order of the twelve. They were equal, though we notice a certain gradation of order. St. Peter is first in all the lists; yet when St. Paul was admitted into the apostolic college, though he spoke of himself as the least of the apostles, one born out of due time, he claimed equality with the first chosen twelve; he was not, he said, a whir behind the very chiefest of them; he withstood even Peter to the face. Three of the twelve were very highly favoured Peter, James, and John; they only witnessed the first miracle of raising the dead and the glory of the Transfiguration; they only attended Christ in the great agony of Gethsemane. Of the three, John was the most loved of the Lord, yet Peter was in some sense first; perhaps his character, perhaps the Lord"s choice, brings him again and again to the front. There must, for the sake of order, be some subordination among the servants of Christ, but the truest distinction is that of holiness. "Whosoever will be great among you, let him be your minister;" "He that shall humble himself shall be exalted." The lowliest here shall stand nearest to the Lord in heaven. There is a true and noble ambition; it is the ambition to please God the best. to follow closest to Christ, to be first in humility, in self-sacrifice, in holy, self-denying love.
3. Some of them are well known, some unknown. Some of them exhibit to us a clear, distinct personality; of some we know very little; one or two are names to us, and nothing more. All are known to God. He "knoweth them that are his;" "I know mine own, and mine own know me; even as the Father knoweth me, and I know the leather." God"s saints, happy in that knowledge, sock not to be known of men. God"s providence orders their circumstances. They may be as a city set on a hill, known of all men; they may be hidden from the sight of men in the quiet corners and byways of life. It matters little; whether their outward life is private or public, their soul liveth with God. For a time the Lord Jesus was the central figure in the Holy Land. "The world is gone after him," the Pharisees said. But he had lived during the far larger portion of his earthly life unseen and unknown to the world, a poor man in an obscure town. That obscure life was very beautiful and noble in the sight of God and the holy angels; for it was a life of perfect holiness and self-sacrifice. The hidden saints of God may be among his holiest, his best beloved; "unknown, and yet well known." They fill no space in the world"s history; their very names are forgotten here. But they are not forgotten in heaven; they are written there in the Lamb"s book of life. It is good to be unknown here. It must be very hard in the high places of life to preserve a clear, calm spirit; to walk humbly with God; in the world, but not of the world. Some can do it by the grace of God; with God all things are possible. Some men in high place are by his grace more lowly minded than those who rank far beneath them; the danger is great, but the grace of God is greater. Simon Peter had great faults; but he may have been more lowly in heart than the unknown Simon the Canaanite; he may have illustrated in his life his own lesson, "Be clothed with humility.
4. One was a traitor. They were only twelve; the Lord had chosen them to be with him. They had the unspeakable privilege of his teaching, his example, his society, living always in familiar intercourse with him. One would think it almost impossible to cherish selfish thoughts and motives in the presence of that unearthly goodness. But in that little company there was a traitor. Outwardly, he was very near to Christ; inwardly, there was a great gulf between them. The heart of man is deceitful above all things; in the midst of spiritual privileges it may be wholly estranged from God. In the visible Church the evil are ever mingled with the good. There was one traitor among the chosen twelve; there will sometimes be worldly and wicked men in the ministry of the Church, sometimes in its highest places. We must not be offended; it is what we are taught to expect.
LESSONS.
1. The Lord sends forth his servants; they must remember that their mission is from him, and look to him for wisdom and for power.
2. They must not seek great things for themselves, but be lowly, like their Lord.
3. The sacred office has its own temptations; sometimes they are very great. Spiritual fellowship with Christ is the one only safeguard.
HOMILIES BY W.F. ADENEY Ver. 1. The twelve apostles.
The commission of the twelve follows immediately on the expression of our Lord"s compassion for the forlorn flock without a shepherd, and his more cheering view of the multitude as a ripe harvest-field only waiting for the reapers. They were the first response to the prayer for more labourers.
I GOD WORKS THROUGH HUMAN AGENTS. The Old Testament had its prophets, the New its apostles. The sheep are scattered if true pastors are wanting; the harvest is unreaped if labourers are not forthcoming. Even the Incarnation did not dispense with a various human agency. Although the Word was now made flesh and dwelt among us, even this human brotherhood of Christ did not make the mission of apostles superfluous. Christ trained twelve men to carry on his work after his brief earthly life was over nay, to help him while he was on earth himself, preaching the gospel, and healing the sick. To-day Christ seeks for apostolic men to spread his kingdom through the world.
II CHRIST"S DISCIPLES MUST BECOME APOSTLES. First the twelve were learners, then they became teachers. He who sits at the feet of Christ must listen to the Master"s word that bids him rise up and go forth to minister to others. The true Christian is at heart a missionary, and his evangelic spirit will be seen in his active life. If Christ calls any to himself, it is that he may send them forth for the good of the world. Christ lived for men; apostles lived like him for others. So should all Christians live.
III THE APOSTLES MUST RECEIVE THEIR COMMISSION FROM CHRIST. The twelve were selected from among the followers of Christ. They followed him before they went forth from him. We must come to Christ ourselves before we can be sent out by him. The missionary must be a Christian. Moreover, the closeness of our personal following of Christ is the measure of our power for his service. They are his truest apostles who walk most closely in his footsteps. In the special mission of Christian work it is necessary to be authorized by Christ. All are not called to the highest office, but all are called to some service, and even the lowest ministry in the kingdom is not possible to those who have not listened for the voice of Christ and endeavoured to obey him.
IV THE SERVANTS OF CHRIST ARE ENDUED WITH POWER FROM ABOVE FOR THEIR MINISTRY. Christ gave a miracle-working faculty to the twelve, so that if they were to do his work they might have some of his power. It would be cruel to send a soldier to the wars without supplying him with ammunition. We do not receive the miraculous gifts, "rod we do not need them, because our circumstances and our commission differ from those of the apostles. But some grace is needed for every Christian work; without it the ablest and most devoted would fail. Therefore he who gives the command supplies the grace. Christ has now ascended up on high to give gilts unto men, (Eph_4:8-12) and to different men different gifts as to the twelve, who were variously gifted, yet each of whom had some power for his special mission. W.F.A.
HOMILIES BY P.C. BARKER Vers. 1-42. (see also Mar_6:7-13 Luk_9:1-6) The "commanding" of the twelve.
This was a grand historic occasion indeed. The honoured but ever-comparatively feeble and now dimmed, dying, or dead schools of the prophets are to be succeeded by a scion of Christianity that marks at one and the same time its noblest and most amazing human institution, and Heaven"s most condescending gift and human trust. Now begins "the great company of preachers" of the New Testament. They began with twelve; they very soon grew to seventy; and authorized provision was made by him who first called them, and first "gave them commandment" for their indefinite, "innumerable" increase, by the one method of prayer, their prayer to the Lord of the harvest, that he would send forth labourers into his "great" harvest. With what sublimest of simplicity is it said in the first verse of the following chapter, "When Jesus trod made an end of commanding his twelve disciples"! The commandments were not ten, and, whatever their number, neither were they like those ten master-instructions of the old covenant, and of all time, till time shall end. These commandments breathed the very breath of love, of sympathy, of help. They were charged with trust, and that trust nothing short of Heaven"s own-confided trust. The endowments of mighty powers of gift and of grace were enshrined in them. A glorious honour gilded them with deep, rich light. But throughout them, without a break, there ran the "commandment" that meant caution, warning, an ever-present dangerous enemy, thick dangers through which to thread the way. For this necessity, protection and even the very essence of inspiration were the promises vouchsafed. In some analysis of this "commanding of his disciples" we notice
I FIRST OF ALL, CHRIST"S PARAMOUNT AUTHORITY IN REGARD OF THE PERSONS WHOM HE COMMISSIONS. Once he called" them; now he calls them to him;" he "sends them forth;" and before they go, he commands " them, and he gives them power. " Of this authority two things must be said, and unhesitatingly. First, that what it seemed and what it was to these original twelve disciples, such it ever has been since, and still is, toward those who are their true successors, whether they are the successors of such as Peter and John, or of such as Judas Iscariot. Secondly, that the authority in question is one unshared and undivided, except as it is shared and divided, in whatever mysterious way and in whatever unknown proportion, with those very persons themselves, who either first pushed in to volunteer the solemn responsibility, or put themselves in the way to court it and to consent to accept it. The ordination of Judas Iscariot is not less a fact than that of St. Peter; and so has it likewise travelled down the ages of Christendom to this hour. Before this phenomenon we justly quail, and just are we dumb; but we cannot deny it.
II CHRIST"S PARAMOUNT AUTHORITY IN RESPECT OF THE PRINCIPLES UPON WHICH THOSE HE COMMISSIONS ARE TO FULFIL THEIR ALLOTTED WORK. These are such as follow: Firstly, absolute independence of any supposed dictation on the part of those to whom their mission is. Secondly, absolute undoubting reliance on himself for guidance and protection, and in the last resort for all that is necessary for "life." Thirdly, the exclusive use and encouragement of moral influence over and among those who are to be visited and preached to, and whose spiritual and bodily sicknesses and diseases are to be ministered to. A most interesting and significant exemplification of this same principle is to be observed in the direction given to the disciples to accept hospitality; not only this, but to lay themselves open to the offer of it; nay, to inquire for it, but never to force it. And this exemplification is perhaps yet more powerfully established in the external symbolic, but still moral condemnation, directed to be expressed towards those who refused to "receive them," as also to hear their words." Fourthly, throughout all that might seem to merely superficial observation special and artificial and supernatural a religious and grateful obedience to what wise nature and true reason must dictate. They are sent forth "by two and two". (see St. Mark"s account; see also of the seventy, Luk_10:1) This is
(1) for the manifest and natural advantages of conversation and mutual support; as also for the yet greater gain of complementary support; that is, that where the characteristics of one lay in one direction, those of the other lying in another direction, would contribute largely to the whole stock. So Bunyan, in his great Master"s track, herein sets off his two pilgrims, and they remain together to the end men of the most diverse character and most diverse Christian adaptabilities. And
(2) for the almost creating, but at any rate the setting high honour on the observing of the relation so novel then spiritual brotherly affection, Christian brotherly affection. How many causes and motives may unite, have united, men together "by two and two"! How rare this once was! how grand has been its career since! What diverse ages age itself with youth itself; what diverse characters the gentlest and meekest with the strongest and impetuous the enumeration were almost endless has Christian work, the simplest work "for Christ"s sake," bound together in alliance as indissoluble as sacred! Fifthly, the practical memory of the fact, that as Christ"s supreme, final ministry has for its achievement the redemption of soul and body, so that of his apostles, follow it however humbly, at however great a distance, is for the healing of the sicknesses of the body as well as of the sin of the soul. Perhaps it may be said that in nothing has the career of Christianity more vindicated its worthiness than in this in that, without a "miracle" worked by human intervention for eighteen centuries, those institutions, and that individual charity, that come of the very breath of Christ"s own Spirit, have achieved a stupendous mass of mercy for the body of men down those centuries bereft of literal miracle, that leaves far, far behind all the glories of the miracle age. Sixthly, that there should be an order, however inscrutable for its method, and however inscrutable for its justification (as men would be sure to say or to think), according to which the nations of the world were to be visited with the proclamation of the "kingdom of heaven nigh at hand," and with the priceless blessings of that kingdom. Note how facts have been bearing this out in complete harmony with it all the time, since those words fell on the ears of the disciples, "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not." The enfranchising word has, it is true, gone forth in one respect to the very opposite effect now. It went forth round the whole world as Jesus ascended. But what a history to muse, to wonder over, "to be still and wait," and to pray over the sure but unknown growth and devious spread of the kingdom! The "way" of that kingdom as it travelled after the "beginning at Jerusalem," past and present, and perhaps for long yet to come it must be said even of it, as of him, who only knows and who only governs it, "Thy way is in the sea, thy path in the mighty waters, thy footsteps not known." Our voice, our mission, our commission, is, beyond one inglorious doubt, to all the world; but who is it teaching and constraining and compelling the order of our doings and of our goings in this grand enterprise? Surely an order there is. We do not stumble on in guilty darkness; we do not hurry on by mere good luck;" neither do we march on as an army in its strength and in our own strength. We are practically as surely bound by the unseen hand that guides and threads our way over the world as were the first disciples by this spoken word. We ought, after praying to know it, to follow the one as implicitly as the disciples did the other. Seventhly, the principle distinctly laid down that spiritual work is worthy of its reward. St. Paul (1Co_9:11-18) enlarges on this very principle. The ministers of Christ were to hold that it was the duty of the people to support them. What must be the deeper departure from right of those who rob, or would wish to rob, what has been given, and given from age to age, cannot be imagined; this is not even contemplated here. Let it be distinctly asked on what ground, on what authority, the spiritual labourer is "worthy of his meat" at the hands of that world which does not in the ordinary sense ask his labour or for long time value his works, the reply is that it is on the ground of the paramount authority, the authority of Christ. But the dictum of Christ on this thing must especially apply to those who "are worthy," who would wish to rank themselves among "the worthy," and profess to belong to his kingdom. Eighthly, the highest sanction of the principle or" unstinted, ungrudging "freeness of giving," in what they have to give, on the part of the ministers of Christ, who themselves undeniably have received so freely.
III CHRIST"S FOREKNOWLEDGE OF THE COURSE OF HIS CHURCH AND KINGDOM; AND THE HOSTAGES HE GIVES HEREIN OF HIS OWN ABSOLUTE AND INTRINSIC AUTHORITY, BY THE BOLD AND FULL DESCRIPTION OF THAT COURSE, AS IN THE FULLEST SENSE THAT OF A DEEP REVOLUTION, A REVOLUTION THAT WOULD REND TO THEIR FOUNDATIONS Tile STRONGHOLDS OF HUMAN SOCIETIES, HUMAN RELATIONSHIPS, WITH ALL THEIR LONGEST CUSTOMS AND FIERCEST PREJUDICES.
IV THE CALM, IMMOVABLE INTREPIDITY OF ATTITUDE AND OF SOUL THAT IS TO MARK THOSE WHO SHALL SEEM THE CHIEF ACTORS IN THIS MORAL REVOLUTION. This is to rest upon: Firstly, the forearmedness of forewarnedness. Knowledge of themselves, of the enemy, and of him who fights by them, in them, for his own grand works; and who will not fail to fight for them, by himself, and all necessary unseen power. Secondly, the confidence that the Spirit of the Father shall be with them, and speak in and for them at each time of need. Thirdly, in memory of that Master, who is "above the servant a memory that has often shown itself so omnipotent an impulse and source of strength, Fourthly, with ever-present memory of the infinite disparity between the ultimate sanctions involved, viz. that of those who can kill the body but can no more, and of him who indeed can kill both, but of whom it is in the same breath said He notices the fall of a sparrow, and counts the hairs of the head of his servant. Fifthly, that noblest incentive of the safest ambition that was vouchsafed in the words of incredible condescension, "He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me." This for some and all. And sixthly, also for some and all the words of tenderest promise, "Whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward." Thus forewarned, thus forearmed, thus taught, thus given to fear with godly fear, and stimulated thus with promise and present assurance, it might well be that human "weakness" should be, as it was, as it often is, made perfect in strength. B.
HOMILIES BY R. TUCK Ver. 1. The power to impart power.
"He gave them power." It does not strike us as remarkable that, being what Jesus was, he should have power over sickness, disease, disability, and even death. But it certainly is unusual, remarkable, and most suggestive, that our Lord was able to give his power to others, and enable others to do the healing work that he did. There have been men with a genius for magic. They had it, but they were never able to impart it. There have been men with a strange and mysterious gift for healing disease. They had it, but they have never been able to impart it. No master ever yet gave his power to his disciples. He can teach them, guide them, and even inspire them. He cannot give himself to them. But this is precisely what Jesus could do and did.
I THE LIGHT THIS THROWS ON CHRIST"S DIVINE NATURE. It may be fully argued and illustrated that "power belongeth unto God," and can only come to man directly from him. Man"s gifts are Divine gifts; man"s endowments are Divine endowments; man"s genius is Divine inspiration. It is an accepted truth that God only can "forgive sins;" it should be an equally accepted truth that God only can "impart power." But here we have Jesus doing as simply as possible what we feel is alone in the power of God to do. We say he has the trust of miraculous gifts; but that is only half the truth. He has the gifts in such a way that he is able to give the gifts, in trust, to others. No argument for the essential Deity of Christ ("God manifest in the flesh") could be so effective as this impression produced on us by the fact that he had "the power to impart power.
II THE LIGHT THIS THROWS ON CHRIST"S CONTINUING WORK. We may be helped in our endeavour to understand that work by seeing that he still has the "power to impart power," and that he is actually imparting power to his people. Christ gives soul-healing from the diseases of sin; Christ quickens life from the death of trespasses and sins. He is come that we might "have life, and have it more abundantly." We can partly apprehend his work in souls by watching his work in bodies when he was here. But see how much more vivid and forcible the illustration becomes when we see that he can repeat his power, tie can give life to men in such a way as will make those men what he himself is life-givers. Quickening men so as to make them healers and saviours is Christ"s continuing work. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
John A. Broadus 1886 · Public Domain On v16 Mat 10:16 to Mat 11:1.
Mat 10:16 to Mat 11:1.
Further Instructions To The Twelve
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Our Lord’s instructions to the Twelve close in Mark (Mar 6:11) and Luke (Luk 9:5) at this point. But Matthew goes on to give much additional matter spoken on the same occasion. There are several other remarkable cases, as the Sermon on the Mount, the discourse in Matthew 18, and that on the Mount of Olives (ch. 24 and 25), in which Matthew gives much more than Mark and Luke. The remainder of the present address consists of warnings as to coming persecutions, directions how to act when persecuted, and reasons why they should not shrink from duty because of danger. Some of these warnings and directions look beyond this brief mission in Galilee and on to their labours after the Ascension. In the address to the Seventy (Luk 10:2-16) there is no such reference to future time. It was natural that he should, on first sending them out to labour, give directions which would be of service to them throughout their appointed course. Bruce: "It was his way on solemn occasions, to speak as a prophet, who in the present saw the future, and from small beginnings looked forward to great ultimate issues. This Galilean mission, though humble and limited compared with the great undertaking of after years, was really a solemn event. It was the beginning of that vast work for which the Twelve had been chosen, which embraced the world in its scope, and aimed at setting up on the earth the kingdom of God." The parts most peculiar to that journey apply in principle (Edersheim) to us and to all time; the parts which pointed to the remotest future applied in principle to the immediate journey about Galilee. These considerations form a sufficient reply to those who insist that Matthew has here put together matters actually spoken on different occasions at a later period. Mark and Luke give some similar sayings in the discourse on the Mount of Olives, and Matthew there omits them. It was natural that if similar things were said in different discourses an Evangelist should give them in one case and omit them in another; and it was perfectly natural that Jesus should say similar things on different occasions. On this point compare at the beginning of Matthew 5. In applying the present discourse to ourselves, allowance must be made for the difference of situation. We do not work miracles, and are not inspired; the opposition we meet is rather moral than physical; we often go to foreign countries.
I. Mat 10:16-23. They Must Be On Their Guard Against Coming Persecution
"We have here the general intimation and counsel of Mat 10:16; warnings as to the persecutions which awaited them," (Mat 10:17 f.) with directions as to the defense of themselves when brought before the tribunals; (Mat 10:19 f.) further statements concerning persecutions and hatred; (Mat 10:21 f.) and the direction to flee from any town in which they were persecuted into the next.
Mat 10:16. They are going forth into the midst of perils, and must therefore exercise a blended prudence and simplicity. These ideas are beautifully and strikingly expressed by figures. Behold, I send you forth. ’Behold’ calls special attention to what follows. ’I’ is expressed in the Greek, and therefore in some sense emphatic. The idea perhaps is that they are not going out like sheep wandering into dangers, without the knowledge of their shepherd; he himself sends them forth into the midst of these perils; and hence both a reason why they should strive to come off safe, and an encouragement to hope they would succeed. He sends them forth as sheep, weak and defenceless, and not only in a region where there was danger of wolves, but in the midst of wolves—the language is very strong. To the Seventy (Luk 10:3) it is still stronger; they are ’lambs.’ Herodotus speaks of leaving a man as a sheep among wolves. Be ye therefore wise (prudent) as serpents, and harmless (simple) as doves. ’Be’ is more exactly ’become,’ get to be, implying that they are not so now. ’Therefore’ may be taken as an inference not merely from the fact that they would be as sheep in the midst of wolves, but also from the fact that he sent them as sheep in the midst of wolves; there is a duty to themselves and a duty to him. ’Wise,’ more exactly ’prudent’ (compare on Mat 7:24); Latin versions prudentes or astuti. Serpents show great caution and skill in avoiding danger. The Egyptian hieroglyphics use the serpent as the symbol of wisdom. We may understand that they were to be prudent in the recognition of danger, and in the choice of means for opposing or escaping it—in general as to their behaviour when in danger. But such prudent regard for self-preservation is very apt to be accompanied, in men as in serpents, with the tricks of low cunning. This is forbidden by the other injunction. The word rendered ’harmless,’ better ’simple’ (margin Rev. Ver.) signifies literally unmixed, and hence pure (as pure wine, pure gold), uncorrupted, and so guileless, sincere. The Latin versions all have simplices: the Peshito, a word denoting whole-minded, upright, sincere; Chrys. explains by simple and artless. The English use of ’simple’ does not quite clearly express the idea, but it is exactly hit by the substantive ’simplicity.’ The other proposed derivation, without horns, and so ’harmless,’ adopted by King James, is highly improbable. The Greek word is used also in Php 2:15, and Rom 16:19, Rev. Ver., "wise unto that which is good, and simple unto that which is evil. "In our passage the word is translated ’simple’ in Wyc. and Rheims, McClellan, and Davidson, and ’innocent’ in Tynd., Great B., and Geneya. They were not to deserve injury, or afford any pretext for it; and were to employ no trickery or other improper means of escaping from danger. They must combine prudence and simplicity. If the dove alone were taken as model, they might become silly; (Hos 7:11) if the serpent alone, they would become tricky. (Gen 3:1) Stier : "So that thy wisdom shall never degenerate into cunning, nor thy simplicity into ignorance or imprudence." Plato : "Knowledge without justice should be called cunning rather than wisdom." If we are to fail in either, it is doubtless better to be lacking in Christian prudence than in Christian simplicity. But the injunction is to combine both in due proportion; and the example of Jesus shows this to be possible. How prudent he was, constantly taking pains to avoid danger till his hour was come and at the same time how innocent, guileless, and pure. Not merely in respect to persecution, but in all the dangers to ourselves and our work which throng about Christian labourers, we have constant need of prudence, united with simplicity. In a late Jewish commentary (Midrash), a Rabbi says: "God says, toward me the Israelites are simple as doves, but toward the Gentiles subtle as serpents." This may have been borrowed from the Gospels; we know that the later Jews borrowed from every direction.
Mat 10:17 f. With Mat 10:17-22 compare similar things said to the four disciples in the great discourse On the Mount of Olives; (Mar 13:9-13 Luk 21:12-19) there Matt. does not record them. But beware of men, i.e., of mankind in general, spoken Of as hostile to them, like ’the world’ in Joh 15:18, Joh 17:14. They were few, and men were against them. Councils does not here mean the great Sanhedrin, as in Mat 26:59, but apparently refers to the smaller judicial bodies which existed in every city and village, as in Mat 5:22. Synagogues, see on "Mat 4:23". Other allusions to scourging in the synagogues, apparently in the very place of worship, and in the actual presence of the worshipping assembly, are found in Mat 23:34 Mar 13:9 Act 22:19; compare Act 26:11. At a later period it is said that, on one occasion, the Jews sung a psalm while a man was receiving a scourging in the synagogue; and Maimonides says that the principal judge would read passages of Scripture throughout the scourging. The Jews were very scrupulous not to exceed forty stripes, according to the law which Moses made (Deu 25:3) to mitigate the dreadful severity of the common Oriental scourgings; and to make sure of not going beyond forty they stopped at thirty-nine. (2Co 11:24) And ye shall be brought (even) before governors and kings for my sake. This is introduced as more important (’even’) than what precedes; and it was so not merely because they would be tribunals of greater dignity, but because they could punish with death, which the Jewish tribunals at that time could not do. It was also a remarkable thing that they were authorities of their own people, but before the civil authorities, the highest Roman officials. The word rendered ’governors’ is a general term, which would include several kinds of Roman rulers of provinces, viz.: propraetor, proconsul (like Sergius Paulus, and Gallio), and procurator (like Pilate, Felix, Festus), and is used in the same broad sense in 1Pe 2:14. As to their being brought before ’kings,’ we have examples in the persecutions of James and Peter by Herod Agrippa I, (Acts 12) and the appearance of Paul before his son Herod Agrippa II. (Acts 26) The term king was also frequently applied to the Roman imperator or emperor, (1Pe 2:13 f.) and in that sense we should have an example in Paul’s trials before Nero. For a testimony against (to) them and against (to) the Gentiles. The Greek might mean ’against them’ (Com Ver.), but the other is a more natural meaning, and better suits the connection. ’To them’ may mean the rulers just mentioned, as distinguished from the nation at large; or it more probably means the Jews, spoken of as ’they,’ ’them;’ as in Mat 10:17, in Mat 11:1, and often. The idea would thus be that the design of Providence in suffering the disciples to be brought before these tribunals was, that they might bear witness to rulers and people—or, more probably, to Jews and Gentiles—-of (Php 1:13, 2Ti 4:17) the truths they were going forth to proclaim. (Compare a similar expression in Mat 8:4, Mat 24:14) All this we cannot understand as referring simply to their brief journey about Galilee, during which they would perhaps encounter some persecution (see on "Mat 10:23"), but were certainly not brought before governors and kings. It must therefore be understood as glancing forward to persecutions they would suffer in future days, while prosecuting that mission as Christ’s apostles, of which this journey would be the first stage. (Compare on Mat 10:16) How plainly our Lord spoke to his followers of the perils and persecutions which awaited them in doing his work. He would have them count the cost. And they did not shrink from his service, though warned what it would cost them, being doubtless sustained by their own devotion, and by such promises as those of Mat 10:19 and Mat 10:22.
Mat 10:19 f. When thus called before the authorities for trial, they need not be anxiously considering as to the defense they shall make, the testimony they are to bear, for it shall be communicated to them by the Divine Spirit, (Mat 10:19) who indeed will be speaking in them as his instruments. (Mat 10:20) Compare the similar promise on the Mount of Olives, (Mar 13:11 Luk 21:14 f.) and on another occasion. (Luk 12:12) Take no thought, be not anxious , or ’do not anxiously consider.’ See on "Mat 6:25". They would be more likely to feel anxious what they should say, because it was common to make very elaborate addresses and affecting appeals; and before the Roman tribunals, even to employ counsel, such as Tertullus, (Act 24:1) who would understand Roman law and judicial methods, and could deliver high-wrought orations. Knowing that importance was attached to such addresses, and conscious of inexperience in Roman legal procedure, the disciples might naturally feel, when they were delivered up, great solicitude; and this would be increased by the fact that they were called to present, not only a defense of themselves, but a testimony for Jesus. There was thus great comfort for them in the promise here given. As specimens of the addresses made by some of them under such circumstances, we have the speeches of Peter and Stephen before the Sanhedrin, and of Paul before Felix, Festus, and Agrippa. How or what ye shall speak, ’How’ suggests the general plan and delivery of their defence, and ’what’ suggests the subject matter. Compare ’mouth and wisdom’ in Luk 21:15; and compare Luk 12:12.
Mat 10:20. For it is not ye that speak, etc. With the form of expression compare Gen 45:8, "It was not you that sent me hither, but God," and so Exo 16:8. Your Father, see on "Mat 6:9". This was clearly a promise of special inspiration, in the highest sense and degree. (compare Exo 4:12) To apply it to uninspired preachers of to-day, is unwarranted and absurd. They may expect, and should earnestly seek, the gracious aids of the Holy Spirit in their previous reflections and in their actual preaching; but they have no right whatever to expect inspiration. This promise of inspiration was repeated by our Lord in the promise of the Comforter (John 14-16); and that assures us that in their writings also the apostles were inspired.
21 f. Not only will the public authorities be disposed to persecute them, but men will deliver to the tribunals their own dearest kindred for being Christians, and will put them to death, and the hatred against them will be universal; yet let them endure to the end, and they shall be saved. See a similar passage in Mar 13:12 f. and Luk 21:16-19, as spoken on the Mount of Olives, and part of it is in this case given by Matthew also. (Mat 24:9-13) And the children shall rise up against their parents, and, literally, put them to death, (see margin of Rev. Ver). This doubtless means, will put them to death through the instrumentality of the authorities. But Rev. Ver. ought hardly to have followed Com. Ver. in giving a mere interpretation a place in the text, and throwing into the margin the correct translation of Tyn. and his successors, and of Davidson, Noyes, Darby. The dreadful effects of religious bigotry, as here predicted, and as so often witnessed in the world’s history, should impress us with the immense power and importance of the religious principle in man; just as when a train of cars runs off the track, or a dynamite factory explodes, we see all the more clearly from the ruinous consequences the power of the’ forces in question, and the importance of their being properly directed and controlled. For the motive to such persecutions has usually been, not opposition for its own sake to the religion persecuted, but attachment to another religion with which it was thought to interfere. But he that endureth to the end, shall be saved. It seems proper here, as is manifestly necessary in the discourse on the Mount of Olives (Mat 24:13 Mar 13:13) to understand the assurance as having a twofold application; first, he that endures to the end of the persecutions and other evils in question shall at last be saved, delivered, from those evils; but also more widely, he that endures to the end of life’s trials shall be saved, in the usual sense of attaining eternal life. The propriety of understanding a twofold: allusion in such passages, or making a varied application of them, will be discussed at the beginning of Matthew 24; see also on the next verse.
Mat 10:23. Flee ye into another, or the other, i.e., into the next. The particular city in which they are persecuted, and the one next in order are conceived of as forming a pair, ’this,’ ’the other.’[1] In thus avoiding persecution they would be ’prudent as the serpents’; (Mat 10:16) so Paul and Barnabas acted in going from Antioch in Pisidia to Iconium, etc. (Acts 13-14.) For verily I say onto you, see on "Mat 5:18". Some fancy that this expression in Mat 10:15, Mat 10:23, Mat 10:42, marks the close of three distinct sections of the discourse; but this is supposing a very artificial use of the phrase, and if so designed, it ought also to occur in Mat 10:33 and Mat 10:35. Ye shall not have gone over (or, finish) the cities of Israel, till the Son of man be come. ’Not’ is a strong negative, translated ’in no wise’ in Joh 6:37 and Heb 13:5, and in Mat 5:20, Mat 10:42, etc. ’Finish’ (so rendered by Tyn., Gen., Rheims, and margin of Com. Ver.), in the sense of visiting them all. They must not stay in one city, vainly endeavouring to overcome opposition and persecution, but flee to the next; for there were more cities than they would be able to visit before the Son of man should come. It is quite difficult to determine the meaning of this last expression, as here employed. It has been supposed to mean: (1) Till he come and rejoin the Twelve at the end of this journey. (2) Till he make his appearance as the Messiah, distinctly present himself as such. (3) Till he come spiritually to console and support. (Joh 14:23) (4) Till he come to put an end to the Jewish institutions at the destruction of Jerusalem. (5) Till he come to judge the world. The first sense might at the outset strike one as natural and good, and it would be possible that he should return from the more general view of their coming labours and persecutions, to speak of the particular journey then before them; as in the discourse on the Mount of Olives he sometimes returns from the second topic to the first. In the mission of the Seventy, (Luk 10:1, R.V.) it is said that be sent them ’before his face into every city and place, whither he himself was about to come.’ It is natural to suppose that he was going to follow the Twelve also; and indeed he must have done so, since their work was confined to Galilee (see on Mat 10:5), and he himself went about all the cities of Galilee. When the objection is made that it is hardly probable they were persecuted during this journey, one may reply that Jesus himself was persecuted at Nazareth, and seriously threatened with death at various other places. The greatest difficulty in the way of understanding the expression in this sense is that the language seems too elaborate and solemn for so simple an idea. He does not say "for I you will not finish the cities of Galilee till I come," but employs the solemn phrase ’till the Son of man come,’ and prefaces it by ’verily I say to you,’ using also the more general term Israel. The second sense proposed is not supported by any similar use of the phrase elsewhere, and does not seem very appropriate to the connection. There was indeed no broadly marked epoch at which he appeared as the Messiah, and the occasional intimations of his Messiahship commenced long before the delivery of this discourse. The third sense is that of Chrys. and his followers, of Beza, Maldonatus; while Calvin and Bleek understand similarly his coming in the mission of the Holy Spirit. But the time of his spiritual coming would be a very vague chronological epoch; and Jesus certainly seems to be speaking of some personal coming. The fourth sense is accepted by many recent writers. In Mat 16:28, ’the Son of man coming’ unquestionably refers to the destruction of Jerusalem. The idea here would thus be that they would not reach all the Jews with their ministry before the overthrow of the Jewish institutions; and hence they must not waste time in remaining where they were persecuted. But in the discourse on the Mount of Olives (ch. 24 and 25), the coming to destroy Jerusalem and the coming at the end of the world are constantly associated, and sometimes both referred to in the same expression. So, also, in Mat 16:27 f. It would, therefore, seem natural to combine with this fourth the fifth sense. On no occasion would there be greater propriety in employing the obscure language and perspective view of prophecy than here. He wishes to give counsel which shall apply not only to this journey, but to their labours after the Ascension, and perhaps even to the labours of his followers in all ages; and to intimate that in each of those periods there would be more to do than they could complete before the season in question would end. It may, therefore, be that the phrase was intended to include in some obscure fashion the first, fourth, and fifth senses. It was manifestly impossible that the Twelve should at that time understand any distinct reference to the coming to destroy Jerusalem; indeed it is not probable that they understood when he spoke of it on the Mount of Olives. It was necessary, therefore, as so often in O. T. and N. T. prophecies, to employ language which would refer to each of these at the same time; which would be understood at once as regarded the present journey, and would afterwards be viewed in its broader meaning when needed. (Compare on Mat 10:22, and at the beginning of Matthew 24.) The notion of Origen, that Scripture has everywhere a twofold, or even threefold, sense, is now justly rejected; our present danger is that of rejecting along with it the unquestionable fact that Scripture does sometimes use language referring at once to a nearer and a remoter event.
[1] The "Western" documents, with Origen and the Armemian version add "And if out of this they persecute you, flee into the other" (so Westcott Hort margin), which would be an unimportant expansion. It is difficult to decide whether it is more likely to have been inserted or omitted.
II. Mat 10:24-33. Encouragement To The Persecuted
The key-note is here ’fear not,’ which occurs three times, in Mat 10:26, Mat 10:28, Mat 10:31.
Mat 10:24 f. They need not think strange, or complain that they were going to be persecuted; this would only be sharing-the fate of their Teacher and Master, The disciple is not above his master (teacher,) nor the servant above his lord (master), (see margin Rev. Ver.) For ’disciple’ see on "Mat 5:1"; for ’teacher’ (didaskolos), and ’master’ (kurios), on Mat 8:19; and for ’slave’ (doulos), on Mat 8:6. This saying is also given by Luke, (Luk 6:40) as used in the Sermon on the Mount; by John, (Mat 13:16) as employed in an other connection; and also in Joh 15:20, where the application is much the same as here. The saying, "It is enough for the slave to be as his master", (compare Mat 10:25) occurs repeatedly in the later Jewish writings, and was perhaps proverbial when used by Jesus. (Compare on Mat 7:5, Mat 7:12) There are of course exceptional cases in which a pupil does have a better lot than his teacher, or even a slave than his master; but the general fact is as here expressed, and so the disciples need not be surprised at hearing that they would suffer the same treatment to which Jesus himself was exposed. If they (i.e., people, the impersonal use) called the master of the house Beelzebub, or Beelzebul (see margin Rev. Ver.). ’Master’ is here (see on "Mat 8:19"), which we borrow as despot. The compound term of the original ’house-master’ presents him as ruler of the household in general a man’s authority over his wife and children was then scarcely less absolute than over his slaves. The Pharisees had already charged Jesus with being in league with Beelzehul (see on "Mat 9:34"; also see on "Mat 12:24"); are we to understand here that they had actually applied the name to Jesus? The expression does not necessitate this supposition, but we know they had said what amounted to it, and on other unrecorded occasions they may have literally called him by that name.
Mat 10:26 f. With Mat 10:26-33 compare Luk 12:2-9, where substantially the same things are said in another discourse. The thought of Mat 10:26 is also found in Luk 8:17, as introduced in yet another connection. The injunction, Fear them not (i.e., the persecutors, Mat 10:25, Mat 10:16-23) is presented on the one hand as an inference from what precedes—’ therefore do not fear,’ viz., because if they oppose and persecute you, it is nothing more than your Master encounters; and on the other hand is supported by the assurance that the truths they bear forth are destined, in spite of all opposition, to be made known—for there is nothing covered that shall not be revealed (or uncovered); and hid that shall not be known. And so they must proclaim everything boldly and publicly, even what he taught them in his private instruction. (Mat 10:27) Luk 8:26 might also mean, as some suppose, that the apostles, so misunderstood and persecuted, should in a coming day be differently regarded, all men then perceiving that they were the benefactors of their time; but the other view better suits the connection. The expression of Mat 10:27 gives a different turn to the idea than that found in Luk 12:3, but it amounts to the same thing. There is repeated mention in the Talmud of Jewish teachers as having one standing by, to whom the teacher would whisper something, and who would then proclaim it to the audience. It is likely that such a practice existed already in our Lord’s time, and it may be that he here alludes to it, not as meaning that he literally did this, but as a figurative and striking way of saying that they were to keep nothing back through fear, but even his private instructions to them were to be proclaimed in the most public manner. Upon the housetops. The roofs of the houses were fiat, and surrounded by a narrow battlement. It was common (and still is) for persons to walk on the roof, and this would naturally afford an elevated stand from which to proclaim anything to the people in the street below. Thus Josephus, having taken refuge in a house from a mob in Tarichaea, "went up on the roof, and with his right hand quieting the uproar, said," etc. ("War.," 2, 21, 5.) The Talmud represents a religious official as proclaiming from a housetop, with the sound of a trumpet, the approach of any religious festival; and the same thing is often done at the present day. Indeed, the muezzin’s call to prayer, from the minaret of the mosque, is the same sort of thing.
Mat 10:28. Let them not fear men, but fear God. The idea of some that the phrase Him which is able to destroy both soul and body in hell, means Satan, is wholly unwarranted and unsuitable. God is able to destroy; he does not wish that any should perish. (2Pe 3:9) Jesus does not say that God will kill the soul, but, avoiding that term, says he will destroy both soul and body. For ’destroy’ need not mean annihilation, but only ruin, perdition, the destruction of all that makes existence desirable. Hell is gehenna, see on Mat 5:22, and compare on Mat 5:29. Fear is natural to man; and our Lord does not say we must root it out and have no fear, but that the less fear must give way to the greater. The gospel does not teach stoicism or self-abnegation, but appeal to the human mind according to its actual constitution. Compare the appeal to a higher self-interest in Mat 5:29, and to hope and fear in Mat 10:32 f. below. In proportion as one has a true fear of God he will feel no fear of man. It was a saying of Col. Gardiner, "I fear God, therefore there is none else that I need fear." And not only with reference to persecution or any open opposition, but to a concern for approbation or blame, does the thought of this passage apply. How much more important that we should avoid God’s displeasure, than that of our fellow-men. Compare Luk 12:4 f.; Jas 4:12. The thought occurs often in Jewish writings. In 2Ma 6:26, "For even if for the present I shall be delivered from the vengeance of men, yet neither while living nor after dying shall I escape the hands of the Almighty." In 4Ma 13:14, "Let us not fear him who thinks to kill the body; for great is the danger to the soul, consisting in eternal torment to those who transgress the commandment of God." Philo says, "For men reckon the extreme penalty to be death; but in the divine court of justice this is scarcely the beginning." And the Midrash on Numbers (Wet.): "He who causes a man to sin is worse than he who slays him: because he who slays, slays him in this world, and he has part in the world to come; but he who causes him to sin, slays him both in this world and in that which is to come."
Mat 10:29-31. Let them not only dread God’s displeasure, (Mat 10:28) but trust in his protection; he who cares for the least objects, will not fail to care for them. Compare Mat 6:26 ff., and Luk 12:6 f. (See above on Mat 10:26) The word rendered farthing, denotes a Roman copper or bronze coin, actually equal not to about three farthings sterling (as in margin of Com. Ver.), or one and a half cents, but to about five-eighths of a cent (Edersheim I., 649), and frequently used to denote any trifling amount. Fall on the ground, viz., dead. Without your Father, without his agency or permission. On ’your Father,’ compare on Luk 12:26, and see on "Mat 6:9". The Midrash on Genesis says (Wet.), "A bird without heaven (God) is not taken, how much less so many souls of men." In Mat 10:30 the position of the Greek words makes ’your’ emphatic, and so with ’ye’ in Mat 10:31. A single hair falling from the head seems to us a matter of the most trifling consequence; (compare 1Sa 14:45) but every one of them is numbered by God. (Compare Luk 21:18 Act 27:34) A late Jewish compilation (Wet.) represents God as saying, "Do I not number all the hairs of every creature?" This was very likely borrowed from the New Testament Our Lord’s line of argument here is in precisely the contrary direction to that which men often follow on this subject. They will say that no doubt God controls great matters, but that it is questionable whether his care extends to such little things as the concerns of an individual man. Jesus says, God takes care of the smallest and most trifling things, and therefore we may be sure he cares for a man, who is so much more important.
Mat 10:32 f. Whosoever (every one) therefore (who) shall confess me. ’Therefore’ presents what follows as an inference from what precedes. Since God will protect, there is no excuse for shrinking from duty through fear of men, and therefore he will confess only those who confess him. This affecting statement stands last and highest in a climax of reasons for going forward undeterred by the fear of men: first, the fact that if they are maltreated and slandered, it is no more than their Master himself suffered; (Mat 10:24 f.) second, that tile truths they proclaimed are destined to be made known, and thus no opposition will prevent it; (Mat 10:26 f.) third, that God’s wrath is more to be dreaded than man’s; (Mat 10:28) fourth, that he who cares for trifling things will certainly care for them; (Mat 10:29-37) finally, that if we do not confess Christ before men he will not confess us before his Father in heaven. It is thus manifest that the confession here enjoined upon us does not consist merely in a particular ceremony, or other single act, but denotes in general that we come out as his followers, and speak and act as his, under all circumstances and at all hazards. The term rendered ’confess’[1] has been explained on Mat 7:23, where it is rendered ’profess’; see also 1Ti 6:12. Observe that we have here a perfectly general proposition. (a) In Mat 10:26-31 it is ’ye’; but in Mat 10:32 f. it is ’every one’ and ’whosoever.’ (b) While the statement is here specially suggested by the idea of confessing Jesus when persecuted, when brought before tribunals, (Mat 10:18) yet the language is general, and doubtless intended to include every kind of confession during the whole course of life. Many who have once publicly confessed Christ, and are numbered with his people, often fail to confess him afterwards in word or deed. It is of course possible that one should show bad judgment and bad taste in announcing himself a Christian where there is no occasion for it; but for every person who does this unseasonably, there are very many who shrink from such an avowal when it ought to be made, and still more fail to confess by the actions which "speak louder than words." Will I confess, acknowledge as mine. (Compare Mat 7:23) What a question it is, whether we are going to be confessed or denied by Jesus, before his Father in heaven. Here again, as in Mat 7:22 f., our Lord speaks freely of his coming exaltation as Messiah; but it is likely that the disciples at first understood it all of elevation and honour in a temporal kingdom. With Mat 10:32 f., compare Luk 12:7 f. (See above on "Mat 10:26".) As to deny, compare on Mat 16:24.
[1] ’Confess in me’ (margin Rev. Ver.), i.e., ’make confession in my case’ is an imitation in the Greek of an Aramaic expression, and easily returns to it in the Peshito, So ’in him’ will I also confess. It signifies to make confession in the case of, in the matter of, the person slated. Similar is Sept. 1Sa 16:9, and comp 1Jn 4:9, 1Jn 4:16.
III. Mat 10:34-39. Persecution Is Inevitable
Let no one be surprised at learning that so much persecution is to be encountered by the Twelve, and by Christ’s followers in general; for it was the object of Christ’s mission to introduce principles which would be sure to cause divisions and conflicts among men, even within the bosom of families. His religion was so wholly opposed to the spirit of the world, that such a result was inevitable. Think net that I am come, (came) compare on Mat 5:17. Here again, as so often, the Com. Ver. (but here following Tyn., Great B., and Gen.), introduces an unnecessary variation in the rendering of Mat 10:34 f.; for in all three cases the Greek has the same form, ’I came.’ Our Lord here, as in Mat 5:17, speaks of himself as having come among men on a special mission. The Jews were accustomed to bloody conflicts between their politico-religious parties, the Pharisees and Sadducees, and (Lightfoot) between the followers of Hilleland Shammai, but they were likely to think Messiah’s reign would be a reign of peace, for so the prophets had predicted; the disciples of Christ were especially apt to think so, if they then knew of the angelic song at his birth. The gospel does tend to bring men into peace with each other, but only in proportion as they are brought into peace with God. So as to the prophecies; men will beat their swords into plow-shares, only when men ground the arms of their rebellion against God. Till then the enemies of God will be enemies of his people, and often bitter enemies. To send (or cast as margin of R. V.) a sword upon the earth, is a natural image; and this led to the use of the same term with peace, ’to cast peace upon the earth’; compare Luk 12:49, ’to (cast) send fire upon the earth.’ When he says that he came to cast a sword, etc., to divide the nearest relatives, etc., we understand that he came for the purpose of doing a work which would inevitably lead to this not that these evils were what he wished for. The language of Mat 10:35 f. resembles that of Mic 7:6, where the prophet is describing the perfidiousness and general wickedness which existed in the reign of Ahaz. It is not here quoted as a prophecy, but the same ideas and similar expressions are introduced, and describe a similar state of things. Mat 10:35 brings up again the ideas of Mat 10:21 above. Plumptre thinks the statements may have been suggested by occurrences among our Lord’s followers. "Had Zebedee looked with displeasure on the calling of his two sons?... Were the brethren of the Lord, who as yet believed not, as the foes of a man’s own household?" With Mat 10:34 f. compare Luk 12:51-53, where like sentiments and expressions are found introduced on another occasion.
In such a state of division even in families, the true follower of Christ must not hesitate. Better to give up the nearest kindred, (Mat 10:37) take cross on shoulder, (Mat 10:38) and be content to lose life itself, (Mat 10:39) than to forsake Christ. The question whether one loves father or mother more than Christ, is put to the test in any case in which the wishes of parents stand opposed to the known will of Christ. As to the duty of keeping all natural affections subordinate to our love for the Saviour, compare on Mat 8:22, Mat 19:29. Is not worthy of me. On another occasion, (Luk 14:26) he uses still stronger expressions: ’If any man cometh unto me, and hateth not his father and mother.... he cannot be my disciple.’ As to Mat 10:38 f., see on "Mat 16:24"f., where the same solemn truths are repeated in a different connection. The peculiar and striking expression of Mat 10:39 was also repeated on two other occasions. (Luk 17:33 Joh 12:25) As to our Lord’s frequent repetition of striking sayings, see at the beginning of Matthew 5. The apostles would readily understand the image of Mat 10:38, since crucifixion was a common punishment for high crime (compare on Mat 16:24), but they did not yet know that Jesus was to be crucified, and so this, like many other sayings of his, was not fully understood by them until later. The term find was obviously suggested by the contrast to lose; he who by yielding to persecution and failing to confess Christ has avoided the loss of his life (the natural life), shall lose his life (spiritual and eternal life); and he who has lost (margin Rev. Ver.) his natural life for Christ’s sake, shall find life eternal (compare on Mat 16:25). As to such uses of a word in two different senses in the same sentence, compare on Mat 8:22.
IV. Mat 10:40-42. Those Who Do Not Persecute, But Receive And Aid Them, Shall Be Rewarded
Having said so much about the unkind treatment his followers will often receive, Jesus returns to speak of those who will treat them kindly, and of the reward which such shall obtain. To receive them will be receiving him who sent them, yea, the Father who sent him. (Compare a similar thought in Mat 18:5, and again in Joh 13:20) Receiveth is here meant especially of receiving into one’s house, (Mat 10:14) which would not only be an act of respect to the Lord’s servant, but would be helping him in his work. (Compare 2Jn 1:10 f.; 3Jn 1:8) But any other act by which one encourages and assists a servant of the Lord in his work, is of the same class, and shall in like manner be rewarded; even if it be merely giving a cup of cool water to one of the humblest disciples because he is a disciple, it shall assuredly have a reward. ’Receiveth’ may perhaps also include the notion of listening to their message and accepting it as truth. He said to the Seventy, (Luk 10:16) ’He that heareth you, heareth me; and he that rejecteth you, rejecteth me, etc.’ Yet the notion of hospitality and help appears at least to be the prominent one in the present discourse, as is shown by the concluding thought of the series. (Mat 10:42) He that receiveth a prophet (a person speaking by divine inspiration, see on "Mat 7:22") in the name of a prophet, with reference to the name of a prophet, i.e., out of regard for the fact that he bears the name of a prophet, or, as we should say, because he is a prophet; not on any other account, such as kindred, friendship, admiration of abilities, etc., but because he is a prophet; and not simply from the hope of reward, for that would not be doing it because he is a prophet. (Compare Luk 14:14) Shall receive a prophet’s reward, the Messianic, eternal reward. Since he treats kindly and helps the prophet because he is a prophet, he shall get in eternity the same sort of reward as if he had been himself an inspired teacher, because he has been helping an inspired teacher to do his work. So as to receiving any righteous man. Prophets and righteous men are in like manner united in Mat 13:17, Mat 23:29. We have among us no inspired teachers; but every member of a church, in so far as he encourages and assists his pastor, takes part in the pastor’s labours, and shall in like proportion have the sort of eternal reward which pastors have; so in regard to missionaries, and all Christian workers. As to future rewards, compare on Mat 6:1, Mat 6:19. The sentiment of Mat 10:42 is also given in Mar 9:41, as repeated on a different occasion.One of these little ones refers to Christ’s disciples as despised and persecuted (compare on Mat 18:6 ff). To do the very smallest kindness to the very humblest disciple because he is a disciple, shall not fail of reward.
Homiletical And Practical
Mat 10:16. Luther: "That’s a slim affair, when sheep preach to wolves, lay down the law to them, and judge them! Better send lions. But this comes to pass, as Paul says (1Co 2:5), that your faith should not stand in the wisdom of men, but in the power of God."—Christian Prudence and Simplicity (Sermons by jeremy taylor)—Find examples of combined prudence and simplicity in the life of Paul and in the life of Jesus. gerhard (Lange): "Have a serpent’s eye and a dove’s heart." Chrys.: "These things have had an accomplishment, and men became prudent as serpents and simple as doves; not being of another nature, but of the same with us. Let not then any one account Christ’s injunctions impracticable. For he, beyond all others, knows the nature of things; he knows that fierceness is not quenched by fierceness, but by gentleness." Bruce: "Happy they who can be both; but if we cannot, let us at least be doves. The dove must come before the serpent in our esteem, and in the development of our character. If we invert this order, as too many do, and begin by being prudent to admiration, the higher virtue will not only be postponed, but sacrificed; the dove will be devoured by the serpent."
Mat 10:19. Chrys.: "It is no small consolation, that they are suffering these things both for Christ, and for the Gentiles’ conviction." Lange: "The dangers of care for oratorical finery in preaching. (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."—difference between inspiration, and the spiritual help which may now be expected.
Mat 10:21. Christianity as awakening hatred and as promoting love.
Mat 10:22. Unpopularity is not always alarming. It may be easier to persevere amid the world’s frowns than its smiles.
Mat 10:26. Two reasons why the Christian worker should not fear. (1) He need not be discouraged by reviling and assault, which even perfect innocence and perfect prudence did not escape. (Mat 10:24 f.) (2) He may be encouraged by the assurance that the gospel must and will be made known. (Mat 10:26 f.) Henry: "There is no part of Christ’s gospel that needs, upon any account, to be concealed; the whole counsel of God must be revealed. (Act 20:27) In never so mixed a multitude, let it be plainly and fully delivered."
Mat 10:28-31. Two reasons why we must do our duty notwithstanding opposition. (1) If through fear of man we shrink from duty, God will punish us. (2) If amid all opposition we persevere, God will care for us.
Mat 10:32 f. Confession and denial. (1) We are all constantly doing one or the other. (2) There are many ways of confessing Christ, and many of denying him. (3) There are present benefits in confessing him, and present losses in denying him. (4) Life-long confession will bring eternal reward, life-long denial, eternal ruin. Luther: "What a great difference. (1) The confessors, we and Christ; (2) The place, earth and heaven; (3) The hearers, wretched men and God and the angels."
Mat 10:34-36. When Christianity divides families and produces wars, this is not the fault of Christianity, but of human nature. Luther: "If our gospel were received in peace, it would not be the true gospel." Henry: "They mistake the design of the gospel, who think their profession of it will secure them from, for it will certainly expose them to, trouble in this world. Christ has dealt fairly and faithfully with us in telling us the worst we can meet with in his service; and he would have us deal so with ourselves, in sitting down and counting the cost."
Mat 10:37. Not that we should love kindred less, but Christ more.
Mat 10:38. William Penn: "No cross, no crown."
Mat 10:38 f. We ought to be ready to die for Christ; a fortiori, we ought to be living for him. But "men are ready to argue for Christianity, ready to fight for it, even to die for it, anything rather than live for it."—The great paradox—losing by finding, finding by losing. Contradictions in theory may often be completely reconciled in practice.
Mat 10:40-42. Helping the great workers. (1) We cannot all be prophets or apostles, missionaries, evangelists, eloquent preachers, etc. (2) But the greatest workers need help, and the lowliest can give it. (3) Thus sharing the blessed work, we shall share the blessed reward.
Mat 10:24-42. Thomas: "Encouragements to evangelical labour. (1) The cause for which the true evangelist suffers is most honourable, Mat 10:22. (2) The example he has is most glorious, Mat 10:24. (3) The success of the cause is most certain, Mat 10:26 f. (4) The providential care of God over him is positively guaranteed, Mat 10:29-31. (5) His reward will be most glorious at last, Mat 10:32 f. (6) If actuated by the right spirit, he will find the greatest trials the greatest blessings, Mat 10:38 f. (7) His interests are thoroughly identified with those of Christ, Mat 10:40, Mat 10:42."
Further Instructions To The Twelve, Cont
V. Mat 11:1. Having Finished Instructing The Twelve, Jesus Resumes His Own Labours
With this concluding remark by the Evangelist, compare Mat 7:28. Departed thence. It was somewhere in Galilee (compare on Mat 9:35), but there is no intimation as to the precise locality. To teach and preach in their cities. He did not by any means send forth the Twelve in order to relieve himself, but immediately set out to continue his own labours. ’Preach’ is the common word, explained on Mat 4:17. In their cities, means not the cities of the disciples, though they are the persons just mentioned, but of the people, the Jews. (compare Mat 10:18) This verse properly belongs to the preceding chapter, and should have been included in it. Mat 4:2 introduces a new subject, and actually refers to a different period. As to the frequent awkwardness of our division into chapters, see on "Mat 9:1". Matthew does not stop to say expressly that the Twelve also went forth as they were bidden, but leaves that to be taken for granted. Mark, (Mar 6:12 f.) and Luke, (Mat 9:6) state that they went forth, preaching repentance and working miraculous cures, as the Lord had directed. Nor does Matt. say anything of their return and report, which is mentioned by Mark (Mar 6:30) and (Luk 9:10); see below on "Mat 14:13".
John A. Broadus, Commentary on the Gospel of Matthew (American Baptist Publication Society, 1886) — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 2, 3, 4, 5, 7, 8, 9, 10, 11, 12, 14, 16, 20, 21, 22, 23, 27, 28, 29, 30, 31, 32, 34, 35, 37, 38, 39, 41, 42 And when He had called unto Him His twelve…
Mat_10:1
And when He had called unto Him His twelve disciples.
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The preparatory mission of the apostles
I. Their mission.
II. Their charge.
1. He prescribes their route.
2. He prescribes their doctrine.
3. He prescribes their work.
4. He prescribes the spirit they should display.
III. Their return. (J. Bennett, D. D.)
Gave them power
At first the apostles had a smaller gospel (they had not got the cross to preach) and a larger power of miracles; afterwards less miracles but more gospel; but always a sufficient equipment. You have not to make bricks without straw; Christ gives you power for every duty. (Revelation R. Glover.)
Healing the sick
medical missions. Dr. Duncan Main of the Mid-China Medical Mission, gives a remarkable instance, quoted in the Church Missionary Societys Report, of what he terms a remarkable case of cure both of body and soul. The Chinese woman he tended is the wife of a tailor, living at Ju-yang. She was, says the doctor, brought to our hospital in the beginning of 1883, suffering from an ulcerated leg of the very worst description. As soon as I saw the advanced state of the disease, I told the husband that there was nothing for the limb but amputation. To this the man most decidedly refused his consent, and, continues Dr. Main, pleaded with me to allow her to remain in the hospital and attempt a cure on other terms. She remained six weeks, and at the end of that period no signs of healing were apparent, and as the husband could not consent to the operation, he reluctantly took his poor wife home, carrying her on his back from the hospital, both of them in tears. A few months later I visited Ju-yang, where the patient was carried to the Mission-room in a large basket. She was by this time worse in every way, so that when they entreated me to re-admit her and perform the amputation, I declined the risk, until overpowered by their pitiful condition. A week later she was again in the female ward, and after some time devoted to raising her system by diet and tonics, I decided at the husbands renewed request to attempt the operation. Whilst attending her daily in this interval, Mrs. Main had spoken frequently to her about salvation through Christ, and she gave good evidence of being a new creature in Christ Jesus, which seemed to justify our acceding, with the bishops approval and assistance, to her request for baptism, before she underwent the hazardous trial. This was done, and special prayer was offered in the ward next day before the operation commenced. Her cheerfulness at the time was remarkable, and contributed to secure the extremely favourable result. The stump healed rapidly, and a fairly satisfactory wooden leg being made by a native joiner, under my directions, she was actually taken to church, more than a quarter of a mile, to return thanks and confess her faith in Christ, so we had the joy of seeing her walking and praising God. Her husband, who wished to be baptized on that occasion, but was deferred for further instruction, has since been admitted to the church at Ju-yang, whither they returned shortly after the completion of the cure. Her age, as well as the extremity to which suffering had reduced her system, made the successful amputation a subject of special thankfulness to myself and all connected with the hospital. And we have many well-authenticated instances on record of marvellous answers to prayer in the cure of sickness, even when, from some circumstance or other, medical aid was not at hand. Of course, fanaticism has exaggerated this, and has tried to prove that medicine is of no use, and that it is sinful to consult physicians. As is well known a sect has arisen, professing these doctrines, and calling itself The Peculiar People, but this must not blind us to real facts. Here is an instance from a German tract. A remarkable answer to prayer is furnished to us by the true Christian and upright statesman, J. J. yon Moser, during the time of his long and unjust imprisonment in the fortress of Hohentivial in Wurtemberg, from 1759 to 1764. In Hohentivial, he writes, I was for a long time seriously ill from lumbago and other severe pains in the limbs. I could scarcely move, and had to support myself with a stick in one hand and a crutch in the other. On one occasion, three gentlemen paying me a visit in my prison, I apologized to them for not being able to rise and receive them. One of my visitors, Dr. Eppli, perceiving the crutch and staff lying on the table, exclaimed, Heaven preserve us. What horrible tools! I replied, I thank God that He has made the wood which furnishes these useful supports. Scarcely had my visitors gone, ere I found myself able to stand. I walked up and down a step or two, and found myself perfectly able to dispense with crutches. He never used them again.
Christ the preachers powder
Let our one theme be Christ, not our own whims and fancies and crotchets, but Him. Rather ourselves out of sight, unknown, unthought of, hidden in the excess of light which streams from Him. You are familiar with the story of the artist who undertook the task of painting the portrait of our Lord. When complete, you remember, he thought it needed some embellishments, which were therefore supplied. When the picture was exhibited, to his horror and disappointment the attention of the beholders was diverted from the grand central figure to the flowers and trees which grew around. Without the slightest hesitation or remorse, he grasped his brush and obliterated everything that withdrew the mind from that which should fascinate every eye. The moral is obvious. (Burr.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv1, 2, 5, 7, 8, 9, 11, 12, 13, 14, 15, 16, 17, 18, 19, 21, 22, 23, 24, 26, 27, 28, 29, 30, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42 1. He called unto him his twelve disciples. Compare…
1. He called unto him his twelve disciples. Compare Mark 3:13–19 and Luke 9:1–6. The twelve had already been called, and had attended the Lord for some time. They were now commissioned and sent forth as apostles. This must be connected directly with the last three verses of the preceding chapter, which should belong to Chapter X. And he gave them power. To do the same kind of works of mercy which Jesus had done, and thus to carry out his mission. Works of mercy and love are inseparable from the true preaching of the gospel.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 16, 24, 34 Mat_10:1. Called.—We must distinguish three calls, the first to…
CRITICAL NOTES
Mat_10:1. Called.—We must distinguish three calls, the first to be disciples; the second to serve as Evangelists; and now the third to the Apostolic office. This call to the Apostolate, however, was only preliminary, and limited by the present circumstances and position of the church. The Apostolic office obtained its full proportions after the ascension of our Lord, when the knowledge of the disciples and their testimony was completed, and the Holy Spirit poured out on the day of Pentecost (Lange). Gave them power.—Authority (R.V.). By this time they had been so far instructed and trained by their companionship with Christ that they could be safely intrusted with a mission by themselves; accordingly He, for the first time, gives them power to do deeds of mercy of the same sort as those which He Himself had been doing, as signs of the kingdom of heaven (Gibson). The word (ἐξουσίαν) signifies both “power” and “authority” or “right.” See Luk_9:1. He both qualified and authorised them (Brown). Great is the authority of conferring authority (Bengel). Unclean spirits.—Demons. They were characteristically unclean or impure, revelling in moral impurity (Morison).
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Mat_10:2. Apostles.—The only passage in this Gospel where the word occurs. Means, “sent forth,” “envoys.” The first.—He was first among the Apostles, not placed over the Apostles; in the Apostolate, not above it (Bengel).
Mat_10:3. Bartholomew.—A family surname—son of Tholomew, Tholmai or Talmai. Probably to be identified with Nathanael. The reasons for this view are given by Rev. A. Carr as follows:
1. St. John, who twice mentions the name of Nathanael never mentions that of Bartholomew.
2. The three Synoptists mention Bartholomew but not Nathanael.
3. Philip is closely connected with Nathanael and also with Bartholomew.
4. Nathanael is mentioned with six other disciples (Joh_21:2), as if, like them, he belonged to the Twelve. Matthew … James … Lebbæus.—Lebbæus, Thaddæus, Jude the [son] of James, are all names of one and the same person. He was the son in all probability of a James or Jacob, not, as usually translated, brother of James. The name “Lebbæus” = “courageous” from a Hebrew word signifying “heart.” This Jude or Judas must not be confused with Jude or Judas the “brother” of our Lord; nor must James the son of Alphæus be confused with James the brother of our Lord. The “brethren of the Lord” believed not on Him, and could not have been among His Apostles. James and Judas were both common names, and the variety of names seems to have been small at this epoch. According to this theory there are four persons named James:
1. The son of Zebedee.
2. The son of Alphæus.
3. The father of Jud_1:4. “Theless” or rather “the little,” the brother of the Lord; and three named Judas:
1. The brother of the Lord.
2. The Apostle, son of James
3. Iscariot. Matthew or Levi also was son of an Alphæus, but there is no evidence or hint that he was connected with James son of Alphæus (Carr).
Mat_10:4. Simon the Canaanite.—The Cananæan (R.V.). Luther supposed that the reference of the word is to Cana of Galilee, and hence he renders the expression, Simon of Cana. But if that had been the meaning of the word, it would have been Canaite, not Canaanite. It is, in truth, a Hebrew or Aramaic word, meaning “Zealot,” and hence in Luk_6:15, it is translated into Greek, “Simon called Zelotes.” In Act_1:13 the expression is simply Simon Zelotes, i.e. Simon the Zealot. The Zealots were a political party among the Jews, who were animated with peculiar zeal for the recovery of Jewish freedom and the maintenance of all the distinctive Jewish institutions. Phinehas was the model after which they sought to mould their character (Num_25:6-8). They scrupled not to take, as they had opportunity, the punishment of law-breakers into their own hands; and amid the subsequent wars that are narrated by Josephus, they played a fiery and somewhat conspicuous part (Morison).
Mat_10:5. Go not, etc.—The emphatic limitation seems, at first sight, at variance with Mat_8:11 and Joh_4:35. We must remember, however:
1. That the limitation was confined to the mission on which they were now sent.
2. That it did but recognise a Divine order (Rom_2:9-10).
3. That the disciples themselves were as yet unfitted to enter on a work which required wider thoughts and hopes than they had yet attained to (Plumptre).
Mat_10:6. Lost sheep.—They were lying “panting for life” (Trapp).
Mat_10:8. Raise the dead.—This clause is wanting in so many MSS. and ancient versions that Tischendorf and others omit it altogether, as having found its way into this verse from Mat_11:5. Retained in R.V. Dr. D. Brown says, “It seems very improbable that our Lord imparted at so early a period this highest of all forms of supernatural power.” The first instance in which the dead were raised by Apostolic agency occurs in the Book of Acts (Mat_9:36, etc.); but the Seventy reported, on their return, that the evil spirits were subject to them (Luk_10:17) (Gerlach).
Mat_10:9. Brass = copper. The Hebrews were not acquainted with that comparatively modern alloy of copper and zinc which we call brass (Morison). Purses = girdles, the twisted folds of which were, and are, habitually used in the East instead of the “purse” of the West (Plumptre).
Mat_10:10. Scrip = wallet. A small basket carried on the back, or by a strap hanging from one shoulder, containing the food of the traveller (ibid.). Neither shoes—I.e. nor a change of shoes or sandals. Lightfoot and Macknight, not perceiving that an extra set of these conveniences is referred to, have supposed that plain sandals were allowed, but not the more comfortable and luxurious shoes (see Mar_6:9) (Morison).
Mat_10:11. Inquire.—I.e. carefully; search out (R.V.). Worthy.—Or “meet” to entertain such messengers; not in point of rank, of course, but of congenial disposition (Brown). Abide.—A change of houses might have the appearance of fastidiousness (Bengel).
Mat_10:12. Salute it.—Saying “Peace be unto you,” the usual salutation at this day (Carr).
Mat_10:14. Shake off the dust.—Probably as implying that the city was to be treated as a heathen place, the dust of which was regarded by the Jews as defiling. See Lightfoot (Mansel).
MAIN HOMILETICS OF THE PARAGRAPH.—Mat_10:1-15
A new departure.—The end of the last chapter was a kind of preamble to this. It taught us that action should be preceded by prayer. The beginning of this chapter teaches us the converse truth, viz. that prayer should be followed by action. Does the action described tally with the prayer? We believe that it does; and that in this primary mission of the Apostles (for we seem to read at least of one other afterwards, distinguished from this, Luk_22:36, etc.) the “action” taken will be found to correspond throughout to the “prayer” previously recommended; and, further, that this may be seen especially by comparing:
1. The kind of work to which they were called.
2. The kind of hire on which they were enjoined to depend.
I. The special character of their work.—In a broad way this was the work of being fellow-workers with Christ (contrast afterwards 2Co_5:20). Virtually it was for such workers He had taught His disciples to ask (Mat_9:36-38); for those who should help Him in tending the many untended “sheep” He beheld; those who should aid Him in reaping and securing the vast “harvest” fields within sight. Pray for more labourers—more harvest labourers—additional “hands” in a word—that was the thing to be asked. That, accordingly, is what the Saviour’s action now aims to provide. Choosing a number of men from amongst those who were already His disciples (Luk_6:13), and who appear to have been of much the same kind of station (Mat_4:18-22; Mar_6:3), and from much the same part of the country (Act_2:7; Luk_23:6) with Himself, He “sends” them “forth” (Mat_10:5) to be helps to Himself. In other words, and more particularly, He sends them forth, first, to do the same kind of work as Himself; to teach, e.g. the same truths as had been taught by Himself from the first (cf. Mat_10:7; Mat_4:17); and to do this also, through His blessing upon them, in the same spirit of power (Mat_10:8; Mat_9:35). Also, remarkably enough, to do it in this “primary” mission in the same limited sphere as Himself (cf. Mat_10:5-6; Mat_15:24). Note how seldom, if ever, the Saviour in His ministry went beyond the borders of Israel (see ibid. and Mat_16:13); even His going “through Samaria” being apparently a thing to be noted (Joh_4:4). Also, once more, to do this same work in the same unlimited spirit of beneficence with which it was done by Himself (Mat_10:8 compared with Mat_9:35; Mat_4:23-24). In all these particulars we find these “Apostles” to be yet companions now of the Saviour; men “sent forth,” yet “with Him” also (Luk_8:1; Mar_3:14); and just such helpers, therefore, as the juncture required, and as He had taught His disciples to pray for.
II. The special character of their hire.—How were these labourers to be supported? This is taught them in two ways. Negatively, on the one hand. They were not to depend at this time on their own efforts, or exertions, or forethought; not to “provide gold or silver,” or so on; not even to go so far as to have a second “coat” or “staff” in reserve (Mat_10:9-10). In this, of course, they were very different from what was afterwards true of their body; as when St. Paul, e.g. though having a full right to look for the ministration of others, preferred to supply his necessities by his own exertions and care (2Th_3:9; 2Co_11:9, etc.). In this, therefore, they were the more strikingly like the Saviour Himself at this time, who would not make use of His own power to supply His own needs in the wilderness (Mat_4:3-4). Positively, on the other hand. What they were to depend upon was, under one aspect, what would come to them from below; from the purely voluntary assistance of those amongst whom they should be called upon to labour (Mat_10:11). What they were to depend on was, under another aspect, what would be ordered about them above; ordered about them by Him, in fact, whose “workmen” they were (Mat_10:10), and who fully recognised their claim, as such, for such help; and was exceedingly jealous, also, as to whether they received it or not; and would even notice in His jealousy what was testified on that subject by the very dust of their feet (Mat_10:12-15). And in this again, therefore, they were to be, as before, like their own Master and Lord; who was supported only, so far as we know, by the voluntary ministrations of others (Luk_8:3); and who applied specially to Himself those words to be found in Mat_4:4. So it was, as a matter of fact, that Christ was living then in the world. So He appointed, therefore, that there, also, His “fellow-workers” should live.
One sees, in this passage, amongst other things:—
1. The consistency of the Saviour.—The prayers He enjoins, the provisions He makes, the instructions He gives, are all of a piece.
2. The consideration of the Saviour.—He does not set His workmen to begin at the top of the ladder. He does not ask from them at first what, to many among them, will not be too easy at last. Not first apart from Him, but first by His side.
3. The forethought of the Saviour.—He sets them at first to that which will help to qualify them for what has to be done at the last.
4. The authority of the Saviour.—It is partly as a Master, partly as a Prophet, and partly as the Ruler of time that He speaks. Do you, my fellow-workmen, do as I bid you, and you will find God’s providence on your side! So here in prospect. So afterwards in retrospect also. See again Luk_22:35.
HOMILIES ON THE VERSES
Mat_10:1-8. The seed of the church.—
I. Christ selected men for a specific work.—Not all who followed Him were required to become preachers of the gospel; not all who accepted Him were even required to follow Him personally. On the contrary, he forbade some to do so; some He bade go back to their homes; some He forbade to talk about Him. Twelve men He selected for the special work of preaching His gospel. There is a ground and authority in Christ’s own example for a professionally appointed, life-consecrated, life-devoted ministry.
II. But while He established such an order, organised it, if you will, He organised it as a prophetic, not a priestly order.
III. This order was wholly dependent upon the voluntary subscription of the people for its support.
IV. It was an itinerant ministry.
V. It was to be a philanthropic ministry.—L. Abbott, D.D.
Mat_10:2-4. The King’s ambassadors.—
I. Note the broad fact that there is an order in the enumeration of the twelve.—The number, of course, has reference to the twelve tribes, and proclaims that the kingdom, of which they were the ministers, is the true Israel. In each group the same Apostle is at the head in all the lists. Clearly the most important come first, and probably the most important in each group heads it. They were brethren, and, in some sense, a pure specimen of a Christian democracy; and yet the men of weight came to the front, and there are degrees among them dependent on their force of goodness and consecration, as well as on natural endowment.
II. Note, too, the smaller groups within the circle.—There were, at all events, two pairs of brothers, who constituted the four chief Apostles. One theory makes a third pair in the persons of James and Judas, or Thaddæus as Matthew calls him. Philip and Bartholomew (i.e. Nathanael) were friends. All the first six were closely connected before their discipleship. Further, Matthew and Luke—in both his lists—give the names in pairs; and Mark, who does not do so, mentions what was, no doubt, the reason for the pairs, that they were originally sent out by twos.
1. Learn the good of companionship in Christian service, which solaces and checks excessive individuality and makes men brave. One and one is more than two, for each man is more than himself by the companionship.
2. Note the allowableness of special friendships among Christian workers, the consecration of friendship, and the beauty of the bonds of kindred and amity when they are heightened and sanctified by yoking us to Christ’s plough.
3. These lists also teach us that Christ’s service separates and dissolves natural ties. One of the twelve was Thomas Didymus, and his name in both languages means “a twin.” Where was his twin brother?
III. Note, again, the variations in the order.—Matthew belongs to the second group, and in his own Gospel stands last in it. The lowest place which he could take he modestly takes. Another little touch of lowliness lies in the fact that he, and he only, calls himself “the publican,” and that in no other instance is the occupation of any of them mentioned. The list in Acts may be taken as giving the final positions of the Apostles; and in it the pairs of brothers in the first group are parted, Peter and James being united, as probably the more active, while John, whose work was “to tarry,” and Andrew, are placed together—the latter being last, as certainly the least important of the four. Then, in the second division, Thomas comes up from the last place, which he occupies in Mark and Luke, and probably would have occupied in Matthew, but for that Apostle’s modesty, and is coupled with Philip, whose companion Nathanael, whom he brought to Jesus, is now put third. So we may learn that our place in Christ’s army is altered by our diligence and faithful use of opportunities. It used to be said that in Napoleon’s time every French soldier carried a field-marshal’s baton in his knapsack. Every Christian soldier has the possibility of high rank, and his advance will injure or hinder none of his fellows.
IV. We may note, too, the lessons of the last pair of names.—Simon, the Zealot, had been a member of that fierce party who were ready to draw the sword against Rome, and in whom hot passion masqueraded as holy zeal. The impure fire had been clarified, and turned into holy enthusiasm, by union with Christ, who alone has power to correct and elevate earthly passion into calm and permanent consecration and ardour. What a contrast he presents to the last name! A strangely assorted couple, these two; the zealot, and the cold-blooded, selfish betrayer, whose stagnant soul has never been moved by any breath of zeal for anything! Contact with Christ hurts where it does not help, and maddens to malignant hatred if it does not soften to adoring love.
V. But perhaps, not the least important lesson to be learned from these names, is that contained in the plain fact that of half of them we never hear again.—None of them, except the three “who seemed to be pillars,” appear to have been of much importance in the work of the church.—A. Maclaren, D.D.
Our Lord’s Apostles.—
1. Laymen, unconnected with the priesthood.
2. Unlearned men, unconnected with traditional philosophy.
3. Plain men, unconnected with the false culture and the pomp of the world.
4. Pious Israelites.
5. Believers in the Messiah.
6. Disciples.
7. Men of gifts, and that of so diverse a character as to form a kind of contrast, and yet to display their higher unity in Christ.—J. P. Lange, D.D.
Wisdom in the Lord’s choice of Apostles.—In this, as in all other matters, our Lord’s selection was guided by a wisdom above that of the world, and justified by the attainment of the ends in view. There were two reasons why this principle of careful adaptation of means to ends should not have been neglected by our Lord. He bore our nature in all but its sins, and therefore must have followed the general lines of human foresight; and as He lived for our example it is incredible that He should have shown a disregard of natural fitness in the means employed, which it is admitted no living man would be profited or even justified in displaying. If we examine His choice of Apostles from the human point of view, we are disposed to reckon amongst His motives:—
I. His desire for sympathy.—His nature was genial. But were the Twelve whom He actually selected qualified to give Him the required support? When He chose them their faith was of the feeblest; they appeared unable to enter into His plans or understand His lofty motives, and often when He came to them after the fatigue and disappointments of public teaching they would harass His spirit with some trifling contention. What joy could He find in the society of minds so coarsely strung and so little in harmony with His own pure and sensitive heart? At times, indeed, He seems to have felt the jar unbearable, and gladly to have escaped at evening from the jangling voices of the house to find the solace of the Father’s presence amid the hush of the listening stars. Yet, in spite of this incongruity of temper, He could and did find true help in their attendance. He ordained them that they should “be with Him”; He called them not servants but friends; His appreciation of their friendship discovered itself in the pathetic appeal, “Will ye also go away?” and at the end He expressed even gratitude for their sympathy, saying, “Ye are they which have continued with Me in My temptations.” Encouragement ought to flow forth to us from this fact, that common people, poor artisans, rustics of unpolished manners, were not too vulgar company for Him, and that their stumbling faith, their brooding doubts, and grievous sins did not hinder Him from taking them as His daily associates.
II. As a second motive prompting His choice, may be named His design that the Apostles should bear public witness of all they saw and heard whilst remaining with Him.—But, granted the need for witnesses, were the men upon whom the solemn choice fell competent for the discharge of so grave a function? The miracles of Jesus were of a kind which the humblest observer could judge, and perhaps judge even better than his superiors in rank. It becomes us, moreover, to remember that, even if the Twelve were in any measure disqualified by inferior station from bearing trustworthy evidence, they were thereby just as much incapacitated for the concoction of a clever forgery.
III. He called them also to aid Him in His life-work and prosecute it for Him after His departure from the earth.—So brief was His public ministry that, but for their co-operation, He could not have done all the acts of mercy, nor said all the words of wisdom, which were crowded into that eventful time. And if during His sojourn here He needed their services in spreading His doctrine and healing the sick, much more would those services be required when His day of earthly work was ended. In His choice of such men for sympathy, witness, and active work, we cannot fail to see that He calls no man common or unclean, but that, as the sun can turn a chip of glass into a flashing gem, or transfigure the dullest bank of cloud into a Himalaya range, so the least promising materials can in His hands be manipulated to grandest ends.—C. E. B. Reed, M.A.
Mat_10:2-8. Christ’s choice of Apostles.—As there is no comparison for effectiveness between the single machine which prints so many sheets of paper, or winds so many reels of silk in the hour, and the steam engine which sets and keeps in motion a whole room full of such machines, so the man who seeks to do the largest amount of good will recognise that far higher results may be attained by instructing a few persons of influence who “shall be able to teach others also,” than by working always upon an inert mass, destitute of life and reproductive energy. Hence we find that all the world’s greatest teachers have gathered around them disciples. Socrates frequented the market-place and gymnasia of Athens at their busiest hours, and was ready to talk with anybody and everybody; but there clustered about him a group of pupils and companions, whom he took pains to instruct in the esoteric parts of his system, because to them he looked for its preservation and propagation. Nor was his hope misplaced; for the thoughts of mankind were moulded and stamped in succeeding ages by the rough old Greek, who, through Plato and Aristotle, his intellectual heirs, exercised a widening power through many generations. Peter the Hermit inflaming Europe to the Crusades, Luther waving on the world against priestly craft and tyranny, Loyola the founder of the Society of Jesus, Savonarola at Florence with his penitents, and in England the twin leaders of Methodism—these are examples of religious teachers, not in every case formally organising disciples, but ever setting their followers to work, and through their labours reaching men of all lands and in days long after the watch-fires of their own lives had died down. This same principle was acknowledged by our Saviour to a remarkable degree.—C. E. B. Reed, M.A.
Mat_10:4. Christ and Judas.—Jesus Himself knew Judas from the beginning, and yet selected him. The choice was in mercy. There was yet time to check the disciple’s evil tendencies, and his character might have developed into strength and nobleness. Never was there such an opportunity as was now given to him! Not only was he placed beneath the influence of Christ’s own character and teaching, but there were, all through that Divine ministry, special appeals, directed against his besetting sin, which might well have sunk into his heart. “A man’s life consisteth not in the abundance of the things which he possesseth.” “Take heed and beware of covetousness.” “It is easier for a camel to go through a needle’s eye.” Such words as these become most significant and solemn when we think of Judas as listening to them. Jesus uttered them, knowing what was in the heart of His disciple. They were the last appeals of love to a heart where the world and self were becoming supreme.—S. G. Green, D.D.
Mat_10:5-6. Home first!—
I. Home first is the dictate of a true philanthropy.
II. The law is the dictate of wisdom as well as love.—
1. We have greater facilities for giving the gospel to our neighbours than to foreigners.
2. Our neighbours, when evangelised, would become more effective allies than foreigners. The stronger the forces in the centre, the more powerfully the influence will be felt at the extremities.—D. Thomas, D.D.
Mat_10:7-10. The work of Christ’s Missionaries.—I. Preaching.—Heralding. A message to deliver.
II. Working.—To disciples miraculous powers were entrusted, only to forcibly illustrate what, with God’s help, our ordinary powers can do. See our work for:
1. Those in suffering; “heal the sick.”
2. In disability; “cleanse the lepers.”
3. In wickedness; “cast out devils.” Learn the value of auxiliaries to missionary labours; medicine and charity open hearts to receive.
III. Giving.—“Freely ye have received, freely give.” Nothing that we have is for keeping.
IV. Trusting.—Let your care be entirely about your work, and not about yourselves. The greatest of all curiosities would be the man who was in want because he gave so much to Christ, and to His cause.—Weekly Pulpit.
Christ’s itinerant preachers.—The pilgrims, lightly attired, carrying in their hearts the treasures of heaven.
I. Outwardly unburdened.
II. Inwardly laden with the greatest riches.—J. P. Lange, D.D.
Mat_10:7. The kingdom of God with men.—We learn from this passage how needful it is for us all to remember that the kingdom of God exists now in the world. Consider:—
I. What this remembrance means.—God has come forth from His hiding place that we may know Him as a people knows its king, may have communion with Him, and may love Him, as a subject loves his sovereign. Our labour is from henceforth no longer earthly and perishable, it reaches on to heaven.
II. Who are those that most need this reminder?
1. Those who are well satisfied with earth.—Who blindly live by the day, apparently oblivious even to the idea of a kingdom of God.
2. Those who by a spiritualising of earthly things seek to transform the earth itself into the kingdom of heaven.—To them I would say, the kingdom that you strive to raise is here already—no realm of dreams, but a kingdom of glorious reality; break loose from your enchanted world, and believe in the truth which has appeared among us!
3. Those who think their own power sufficient to establish the kingdom of heaven.—R. Rothe.
Mat_10:8. Receiving to give.—
I. Man, a needy dependent creature.—Never self-sufficient. Looks up to God by a law of his nature.
II. Man receives freely.—Without money and without price, not stintedly. “God upbraids not” for ingratitude, unworthiness, and abuse. A Christian is abundantly blessed with all spiritual blessings in Christ.
III. Man receives freely to give freely.—Nature gives freely; the sun and the moon, the sea and soil, flowers and trees give in fulfilling the end of their creation. Man gives voluntarily or involuntarily. Giving is a command of Scripture, and the duty of Christians especially. Give money, time, influence, life, all for Christ. Give freely, you have received freely. “God loves a cheerful giver.” If you would receive, give; if you would live, give (Luk_6:38).—The Study.
Mat_10:11. “Abide.”—The reason is very obvious to one acquainted with Oriental questions. When a stranger arrives in a village or an encampment, the neighbours, one after another, must invite him to eat with them. There is a strict etiquette about it, involving much ostentation and hypocrisy; and a failure in the due observance of this system of hospitality is violently resented, and often leads to alienation and feuds among neighbours. It also consumes much time, causes unusual distraction of mind, leads to levity, and every way counteracts the success of a spiritual mission. On these accounts the Evangelists were to avoid these feasts; they were sent, not to be honoured and feasted, but to call men to repentance, prepare the way of the Lord, and proclaim that the kingdom of heaven was at hand. They were, therefore, first to seek a becoming habitation to lodge in, and there abide until their work in that city was accomplished.—Thomson’s “Land and Book.”
Fireside preaching.—They went from town to town, receiving hospitality, or rather taking it for themselves, according to custom. The guest in the East has many privileges; he is superior to the master of the house, who has the greatest confidence in him. This fireside preaching is admirably adapted to the propagation of new doctrines. The hidden treasure is communicated, and payment is thus made for what is received; politeness and good feeling lend their aid; the household is touched and converted. Remove Oriental hospitality, and it would be impossible to explain the propagation of Christianity. Jesus, who adhered strongly to good old customs, encouraged His disciples to make no scruple of profiting by this ancient public right, probably already abolished in the great towns where there were hostelries. Once installed in any house, they were to remain there, eating and drinking what was offered them, as long as their mission lasted.—Renan.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On vv1–2 Mat 10:1-17; Mar 2:15-22; Luk 5:29-39. Luke “And Levi…
CHAPTER 29
MATTHEW’S BEAST
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Mat 10:1-17; Mar 2:15-22; Luk 5:29-39. Luke “And Levi made a great feast for Him in his own house; and there was a great multitude of publicans and others who were sitting with them. And the scribes and Pharisees were murmuring to His disciples, saying, Why do you eat and drink with publicans and sinners? And Jesus, responding, said to them, They that are whole need not a physician, but they that are sick. I came not to call the righteous, but sinners to repentance.” Levi is a name of Matthew, the author of the first Gospel. He was a rich Jew, holding the office of publican — i.e., collector of the Roman revenue — living at Capernaum. Jesus passed by one day, spoke to him, and said, “Follow Me.” Unhesitatingly leaving all, he becomes a disciple of our Lord, and was afterward promoted to the apostleship. The publicans, as a rule, were proverbial for wickedness, dishonesty, and popular odium, as the Jews loathed the Roman Government, whose financial officers they were. We see how dearly Matthew loved his unsaved companions. Consequently he makes a great feast, and compliments them with an invitation, at the same time inviting Jesus and His disciples, hoping by this costly festival to bring them under the influence of the sinner’s Savior; thus giving us all an example we would do well to appreciate, also answering the hackneyed question, “How shall we reach the masses?” Give them a kind invitation, like Matthew, to come to a feast especially prepared for them in your own house, meanwhile you do your utmost, by prayer and timely conversation, to win them for God and heaven. We observe the same phenomenon this day which confronted Jesus and His disciples, thus intimately associated with the publicans and sinners at Matthew’s feast; i.e., the scribes (i.e., the pastors) and Pharisees (i.e., the influential and official members of the popular Churches) rejecting, contemptuously, drunkards, harlots, and other notorious reprobates, especially if they have no money. Matthew says: “Going, learn what this is, I wish mercy and not sacrifice. For I came, not to call the righteous, but sinners to repentance.” What does our Lord mean by mercy and not sacrifice? When you are utterly destitute, bankrupt, and broken-hearted, there is a wide, open door for Jesus to come in. With this He is delighted. So long as you realize your own possessions, you bank on them, and expect to win Divine favor by your contributions. In this way million’s plunge into hell. God is not poor. He does not need your money, nor anything else you have. He wants you, and not your possessions. Jesus wants immortal intelligence to glorify Him through all eternity.
THE DISCIPLES OF JOHN & JESUS
Mar 2:18. “And the disciples of John and Jesus were fasting. And they come and say to Him, Wherefore do the disciples of John and the Pharisees, and Thy disciples do not fast?” Fasting, in both dispensations, is not only a concomitant, but an auxiliary of prevailing prayer. Elijah, Moses, and Jesus all fasted forty days, Divinely kept in a spiritual rapture, the physical organism abiding in status quo. The disciples of Jesus, during His personal appearance, were an exception to this general rule, because of its disharmony with the power, the glory, and the infinite and extraordinary privilege peculiar to the immediate companions of the Omnipotent Savior; as fasting has a melancholy and lugubrious influence upon its votaries somewhat incompatible with that paradisiacal felicity characteristic of the Divine presence.
THE BRIDESMEN
“And Jesus said to them, Whether are the sons of the bride’s chamber able to fast as long as the bridegroom is with them? So long a time as they have the bridegroom with them they are not able to fast.” The sons of the bride’s chamber here mentioned as the men who have charge and are commissioned to the work of preparing the chamber in the house of the bridegroom for him to bring the bride into his own home; i.e., the great work of getting the bride ready and the bride chamber in order for the coming of the Bridegroom when He will take the bride to His heavenly home. We are betrothed to Christ in regeneration, and married to Him in sanctification. Jesus makes the application to His own disciples, and especially the twelve apostles, who were then laboring in the evangelistic field, destined soon to broaden out and encompass the whole world; thus calling out the bride from every nation under heaven, getting her sanctified, robed, and ready to meet the Bridegroom. Hence, God’s holy people, preaching the gospel of full salvation to the ends of the earth, “are the sons of the bride chamber,” faithfully laboring to get the bride ready for the Coming of the Bridegroom. Our Lord here fully settles the problem in reference to the expediency of fasting in our dispensation, when He states “And the days will come when the Bridegroom must be taken away from them, and then they will fast in that day.” Hence you see from this Scripture the pertinence of fasting ever since our Lord ascended into heaven. In His presence there was too much sunshine and glory for His disciples to fast. Since His departure, the widowed Church has not ceased to fast and pray for the return of our Lord.
THE NEW GARMENT, NEW BOTTLE, & NEW WINE
Luk 5:36. “And He spoke a parable to them, That no one putteth a piece of new garment on an old garment; as in that case the new tears it, and the piece which was from the new does not harmonize with the old. No one puts new wine into old bottles; as in that case the new wine will burst the bottles, and it will be poured out, and the bottles will perish; but the new wine is to be put into new bottles, and both will be preserved.” Every conceivable entity has both an exterior and an interior, which are equally indispensable to its existence. In the lucid and diversified symbolism of the gracious economy we have the most beautiful and perfect elucidation of both of these hemispheres, constituting the grand globe of full salvation. The new patch sewed on the old, thread-bare garment is too heavy and strong. It tears out all the fabric with which it is connected, making the hole several times its former size, and if repeated would actually tear the old garment all to pieces. What are we to do in this case? Let the old garment wear out, and never patch it. Oh! so our Lord has something better for us than the old tagged garment, and wants to take us out of the patching business altogether. He has for us the “best robe,” snowy white, washed in the blood of the Lamb, which will never get old and never wear out. Counterfeit religions are always patching up an old experience. Be sure you get this royal robe, which the King of glory furnishes His faithful bride without money and without price, which will never get old, nor wear out, nor need patching, but will shine with ever-brightening splendor through the flight of eternal ages. The garment represents the exterior of a Christian character, while the wine and the bottle typify the interior. You must keep your mind off the glass bottles of modern times, and contemplate the leather bottles, the only kind in use in the days of our Savior. It is wonderful how the Orientals never change, but perpetuate the customs and institutions of the Bible times. On the streets of Jerusalem, Hebron, Joppa, and all Palestinian cities, we constantly see the water- carriers bending under a whole goat-skin, full of water, thus carrying it from the fountain to supply the various demands. The fermentation of new wine, Increasing its bulk will break the old leather bottle, which is not strong enough thus to endure the pressure. While, of course, these strong metaphors illustrate the fact that Christianity is not simply a patch on Judaism, or some new wine poured into the old Mosaic bottles, but a de novo institution, such an interpretation merely reaches the surface, leaving the grand interior unexplored. The bottle is the heart. In a genuine conversion, God gives you a new heart. (Eze 36:26) God’s work, like Himself, never gets old. Hence the bottle He gives you is always new. Wine symbolizes the Holy Ghost, whom you receive as an indwelling Comforter in sanctification; of course, He can never get old. Therefore you see, with a true regeneration, you get the new bottle, which will never get old; while in the genuine. sanctification, you receive the new wine of the kingdom, which will never ferment nor get old. Hence, you should have nothing to do with the old bottles of a backslidden experience, nor the old wine of a counterfeit sanctification. The reason why the dead, worldly Churches are so timorous of sanctification preached in their pulpits, is because they are afraid the new wine will burst up their old bottles. But that is just what ought to be done. The bottle which the new wine will burst is of no account. The Lord’s genuine new bottles are elastic enough to hold a hundred-fold without detriment. The very thing we need in the fallen Churches is a glorious, Holy Ghost revival, whose first work is the bursting up of all those old bottles, and tearing up their old garments, thus showing them their need of the new. Then what a glorious time for all of us, when they all get new robes, bright and beautiful; new bottles, and all filled with the delicious, sweet, new wine, bright as ever sparkled from the grapes of Eshcol!
“And no one drinking the old immediately wishes the new; for He says, The old is better.” How is this? We find it universally illustrated. The heathens constantly meet our missionaries with the response, “Your religion suits you; but ours is ‘better’ for us.” Roman Catholic hears a Pentecostal sermon, but turning away, says his dead formality and priestcraft are “better.” As Luke says, he does not “immediately desire the new, but says the old is better.” Go into a dead, formal Church anywhere, and preach the living power of full salvation, and the people at first get angry, become sullen, and say their old religion “is better.” Go ahead, wait on the Lord, till these people get pungently convicted, and they will change their mind and want the “new.” Now remember, Jesus does not say “the old is better,” but that dead professor says it, and he is mistaken; for he soon changes his mind, when conviction strikes him like lightning, and takes it all back, turns round, seeks and finds the new bottle — i.e., the new heart — and never stops till he gets it filled with the new wine (i.e., the Holy Ghost), in the rich and glorious experience of entire sanctification.
HE SENDS OUT THE TWELVE
Mat 9:37-38. “Then He says to His disciples, The harvest truly is great, but the laborers are few; therefore pray the Lord of the harvest, in order that He may send out the laborers into His harvest.” Our Lord, seeing the awful state of the Jewish Church, destitute of competent spiritual guides, going miserably into eternal ruin, and consequently calls on all of His disciples to unite in a prayer to God to send out more laborers into the harvest. This prayer ascends up to Heaven, and receives a speedy answer, so that, instead of a single evangelistic force, He determines to multiply seven-fold, sending out the twelve apostles, two by two, to scour the whole country of Galilee and Judea, moving with all possible expedition, and preaching the gospel in every city and village. O how inconceivably urgent a similar policy this day! N.B. The time has not yet arrived to unfurl the gospel banner to the Gentile world. Hence, all of this evangelistic movement was confined to the Jews; i.e., in the Churches, preaching in the synagogues, as well as to the multitudes in the open air.
Mat 10:1-42; Mar 6:7-13; & Luk 9:1-6. Matthew: “And calling His twelve disciples, He gave them power over unclean spirits, so as to cast them out, and heal every disease and every malady. Luke says, “He sent them forth to preach the kingdom of God and to heal the sick.” The kingdom of God, or kingdom of heaven, is the Divine government, which prevails among the angels and redeemed spirits throughout all celestial worlds; hell having none of it, and earth a mixture — some, citizens of God’s kingdom; others, the denizens of Satan’s pandemonium.
Matthew “Jesus sent forth these twelve, commanding them, saying, Go not into way of the heathens nor enter ye into a city of the Samaritans; but go rather to the lost sheep of the house of Israel.” As the Jews were the organized Church of God, and the custodian’s of the Divine Oracles, God’s plan was first to give them the gospel, so they might turn evangelists, and carry it to the ends of the earth. For a similar reason, we should now begin with the Churches, and get all of them saved who will receive the living Word, and then go to the world. You see our Savior repeatedly mentions “the lost sheep of the house of Israel.” Do you not know that this included the rank and the of the ministry and membership? There were a few honorable exceptions, like Simeon, Anna, Zacharias, Elizabeth, and the apostles. The Divine economy originally contemplated the Jewish Church en masse receiving Christ, and enjoying the immortal honor of heralding Him to the world. This they missed, both preachers and people, except the elect few. In a similar manner, it is the glorious privilege of the whole Church to receive Christ at His second coming; but amid the sad apostasy of the latter days (2 Thessalonians 2), we see that only the elect few will enjoy this transcendent glory. “Going, preach, saying, That the kingdom of the heavens draweth nigh.” This was significantly true, because they were the heralds of the kingdom, enjoying citizenship in the same, and commending it to all others. “Heal the sick, raise the dead.” We have a number of instances, in the ministries of Paul and Peter, of healing the sick; and at Joppa, Peter actually raised Dorcas from the dead. Her tomb was pointed out to me when I was there a few days ago. “Cast out demons. Freely you have received, freely give.” Paul at Philippi ejected the fortune-telling demon from a damsel. The genuine, regular work of the Holy Ghost in the gospel dispensation, saving and sanctifying souls, is constantly accompanied by demoniacal ejectment and bodily healing. “Possess neither gold nor silver, nor copper in your girdles;” i.e., do not wait and prodigalize God’s precious time and opportunity in order to get money of any kind, as God can feed and clothe you as well out in the evangelistic field as at home. Have faith in Him to feed you like the birds and clothe you like the lilies. “Nor valise, nor two coats, nor sandals, nor staff; for the laborer is worthy of his food.” Hence, you see, we are to wait for nothing, but go as we are, taking what we have, and trusting God for everything.
“Into whatsoever city or village you enter, inquire who in it is worthy; and abide there until you may depart.” This is not an interdiction of house-to- house preaching; but their time was short, and the work too great to admit of it. Hence they are commanded to find some place with God’s elect, and thence radiate out everywhere, preaching the Word, till they traverse the field. “And going into a house, salute it. And if the house may be worthy, let your peace come upon it; but if it may be unworthy, let your peace return unto you.” Salvation is optionary, and never goes begging. God is infinitely rich, and can get along without any of us. “Whosoever may not receive you, nor hear your words, going out from that house or city, shake off the dust from your feet. Truly, I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city.” When we go to a people and offer them the gospel, we have done our part, and will be rewarded in eternity as if they had received it. When they reject our message, they relieve us, and assume the responsibility of their own damnation. Sodom and Gomorrah were Gentile cities, in the beautiful, rich, and productive Vale of Sidim, which were destroyed for their wickedness, the very site they occupied being now covered by the Dead Sea. These heathen cities never had the opportunities of the Jews and the Christians. Consequently the latter, who reject the gospel, will sustain a more grievous responsibility in the judgment-day, and sink to a more terrible doom in the world of woe, than the people of Sodom and Gomorrah, with all their dark vices.
“Behold, I send you forth as sheep in the midst of wolves; be ye therefore wise as serpents, and harmless as doves.” The serpent is the symbol of Satan, who has a wonderful intelligence, shrewdness, and cunning; while the dove is the symbol of the Holy Ghost, full of innocent, sweet, regenerating, and sanctifying love, and ready to pour it out into every penitent, believing heart. “Harmless” is akeraioi, from akeranumi, from a, “not,” keranumi, “to mix.” Hence the word means unmixed, the strongest statement of entire sanctification. Sinners are full of unmixed evil; holy, sanctified saints are full of unmixed good; while unsanctified Christians have a mixed experience, the pure love of God in a heart which is not free from depravity, but needs the second work of grace to eliminate it all away, leaving nothing but the pure love of God to fill the sanctified heart. We see from this commandment that, while we are to be innocent, holy, and faithful, trusting God for everything necessary to soul and body, we are still to carry with us the good, common sense with which we are born, and to utilize all the intelligence God gives us, “watching” lest we enter into temptation. Ministerial failures are constantly being made, simply because people do not use their common sense. “Beware of men; for they will deliver you up unto the Sanhedrins, and scourge you in their synagogues.” You see how they arrested, beat, and imprisoned Paul and Silas. “And you shall be led before governors and kings, for My name’s sake, for a testimony to them and the Gentiles.” Whereas the former clause specifies Jewish punishments and persecutions, this gives those they will encounter among the Gentiles; e.g., Paul, at Paphos, on the Isle of Cyprus, testified, when arraigned before Sergius Paulus, and won him; but when, in a similar manner, at the tribunal of Felix, another Roman proconsul, at Caesarea, he testified; but Felix rejected.
“But when they may deliver you up, do not he solicitous, how or what you may speak, for it will be given to you in that hour what you shall say; for it is not you speaking, but the Spirit of your Father who is speaking in you.” Wonderful has been the testimony and preaching of the martyrs, in all ages, when brought face to face with the burning fagot or the blood-thirsty lion. This Scripture has been most wonderfully verified, the heathen historian’s of the first three centuries certifying that the testimony of the dying martyrs often won their own murderers, so that they embrace the Christian religion, likewise sealing their faith with their blood. “Brother will deliver up brother to death, and father the child; and the children will rise up against the parents, and put them to death.” It has been estimated that two hundred millions of martyrs, during the Pagan and Papal ages, have died for Jesus. You can readily see how families would all be divided during those times of peril and bloodshed, the persecutors requiring them to testify against each other, and even participate in their martyrdom, as the only way of escape from a similar fate. “You shall be hated by all men for My name’s sake; but he that endureth to the end, the same shall be saved.” Those apostles, to whom He gave this commission and appended these stringent liabilities, all proved true to the end, except poor Judas. Matthew suffering martyrdom in Ethiopia; Mark, in Egypt; Luke, in Greece; James the Elder, the first of all, beheaded by Herod in Jerusalem; and James the Less, at a later date, hurled from a pinnacle of the temple; Matthias, the successor of Judas, suffered martyrdom in Abyssinia; Thomas, in India; Jude, in Tartary; Andrew, in Armenia; Bartholomew, in Phrygia; Philip, at Heliopous, in Syria; Paul and Peter, at Rome; and John, miraculously delivered from martyrdom in the caldron of boiling oil at Rome, and, as we believe, finally translated into heaven without seeing death.
“And when they may persecute you in this city, fly into another.” Thus you see, the people of God who bear this message of love and grace are not to use carnal weapons in self-defense, but run away, trusting the Lord for another open door. “For truly, I say unto you, That you may not complete the cities of Israel, till the Son of man may come.” You must remember, the immediate commission of these apostles, under which they are now going out, is restricted to the Jews, that restriction being removed when our Lord ascended, and the Holy Ghost fell on them, qualifying them for the conquest of the world. They are only gone out about three months in these duets, traversing the territory of Israel, till they return to the Lord, and accompanied Him the ensuing year of His ministry. N.B. The Mount of Transfiguration was really a prelude of the Lord’s second and glorious coming. This they actually witnessed in a few months from that date, thus verifying this mysterious declaration, as they had not yet gone over all the cities of Israel till the Son of man did actually come in adumbration on the Mount of Transfiguration, thus preliminarily revealing to them His second and glorious coming.
“The disciple is not above his teacher nor the servant above his lord.” Where we have “Master” so frequently in E.V., the word didaskalos, the noun, from didasko, to teach, hence it literally means a teacher. Jesus is the world’s Great Teacher, without whom the black darkness of the pandemonium would envelop it. “It is sufficient for the disciple that he may be as his teacher, and the servant as his lord. If they called the landlord Beelzebub, how much more the inmates of his house?” Our Savior here reveals to all who would be His witnesses, and herald His truth to a dying world, that we must be ready for any fate and disappointed at nothing.
“My rest is in heaven, My home is not here; Then why should I murmur at trials severe?
Come trouble, come sorrow; The worst that can come, Will shorten my journey, and hasten me home.”
Our Teacher and Lord, our great Exemplar, was homeless, destitute, and the world combined against Him, not even permitting Him to live on the earth which He had created. If we can riot accept the situation, and walk in His footprints, we can not be His disciples.
“Therefore be not afraid of them. For nothing has been hidden which shall not be revealed, and secret which shall not be known.” This follows as a logical sequence from the preceding affirmation in reference to the grave, criminal, and even diabolical affirmations which have invariably been adduced against the people of God. The Roman historians, Seutonius, Pliny, and Sallust, have all chronicled the gravest sins and darkest crimes against the Christians during the Martyr Ages of the heathen empire, thus apologizing for the bloody persecutionary edicts issued against them by the emperors. Of course, these historians only recorded hearsay, not claiming ocular testimony in the case. They said of Jesus, constantly, “He hath a demon,” “He is gone mad,” and “He is beside Himself.” They finally killed Him in the most disgraceful method, even hanging Him up between two criminals, notorious for robbery and murder. Similar accusations have been arrayed against the martyrs of all ages, thus signally verifying these prophecies of our Savior. Millions of people have been put to death, under gravest accusations, who, in the judgment-day, will shine like angels, while their accusers and persecutors, who stood at the head of the Church, will be calling for rocks and mountains to fall on them, and hide them from the face of Him that sitteth upon the throne. While, of course, the primary application of our Lord’s affirmation as to the revealment of all secrets is the ultimate and eternal vindication of His saints, it certainly follows that we should, in this life, become perfectly lucid and transparent to all illuminated eyes, so they can actually look through us, and read the hieroglyphics the Spirit has written on the tablets of our hearts, thus sweeping away the oath-bound secrecy of lodgery in all its forms and phases. “What I say to you in the darkness, speak ye in the light; and what ye hear in the ear, proclaim ye upon the house-tops.” This is a confirmation of the preceding, showing up the thorough transparency of God’s true saints. When filled with the Holy Ghost, secrecy evanesces.
“Be not afraid of those who kill the body, and are not able to kill the soul; but rather fear him who is able to destroy both soul and body in hell.” The sainted mother, by her godly teaching, baptized with loving tears and fired with the prayer of heavenly inspiration, should put the hell-scare on her infant so thorough that the tomfoolery and superficialism of the popular religion, which brings a polar iceberg into the Church to melt in hell-fire, can never be able to obliterate; but an early conversion will only add expedition to the race-horse speed with which you are running from an open hell and an unchained devil, and sanctification give you eaglewings to expedite the velocity of your precipitate flight from the awful, deep-toned thunders of that quenchless damnation which awaits all who, by the intrigues of men and devils, shall fall below the Bible standard of “holiness to the Lord.” (Heb 12:14.) “Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your Father; indeed, all the hairs of your head are numbered.” The infinite minutiae of the Divine cognizance, absolutely passing by nothing, but taking in everything indiscriminately, are here mentioned as a constant and potent inspiration to us all, peremptorily to settle matters for judgment and eternity by actually getting rid of the devil and everything belonging to him, in the glorious experience of entire sanctification and the constant indwelling of the Holy Spirit, as nothing short of this can actually settle that awful problem, whose solution is the “destruction of soul and body in hell.” “Therefore be not afraid; for you are of more value than many sparrows.” “Perfect love casts out fear.” Consequently the poorest and weakest saint, if true to God, can shout perennial victory from the mouth of hell to the gate of glory.
“Therefore, every one who shall confess Me before the people, I will confess him in the presence of My Father who is in heaven; but whosoever may deny Me in the presence of the people, I will also deny him in the presence of My Father who is in the heavens.” O what a potent inspiration to Christian testimony, semper et bique, “always and everywhere!” The awful delinquency in this duty and depreciation of this glorious privilege, thus turning the Churches into graveyards instead of battle-fields, is the “Ichabod” superscribed on the walls of modern Churchism. In the face of these glorious promises on the one side, and terrific denunciations on the other, voiceless pews are an incontestable proclamation of dead Churches. “Do not consider that I came to send peace on the earth; I came not to send peace, but a sword.” The Bible abounds in riddles and enigmas, inexplicable to the carnal mind. Jesus is called the Prince of Peace, and at the same time described as a mounted military General, leading His embattled host into deadly conflict, deluging the world with blood, and heaping it with mountains of the slain. Both of these characteristics are literally true. The peace which He gives only follows a bloody war with sin and the devil, fought under the black flag, which means victory or death. The sword in this passage is the formidable weapon wielded by the Holy Ghost in the extermination of sin and the decapitation of Adam the First
“For I came to divide a man against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law; and the enemies of a man shall be the inmates of his own house.” All this is the normal effect accompanying a true work of salvation; Satan’s grip on the people being so tight that he is certain to hold enough to represent him in every family, unless literal miracles of grace flood the home with heavenly conquest and stampede the devils down to hell. Bogus, popular religion makes no disturbance in families and communities, from the simple fact that the devil is not fool enough to waste his ammunition on dead game, as there are plenty of live people to shoot at. Whenever the holiness movement gets so it does not arouse the devil in dead Churches and stir up hell in debauched communities, you may go and write “Ichabod” on its banner, and prepare its winding sheet as quickly as possible, to bury it speedily, before the stench of a putrifying carcass disseminates pestilential malaria far and wide. “He that loveth father or mother more than Me is not worthy of Me; he that loveth son or daughter more than Me is not worthy of Me; and whosoever does not take his cross and follow after Me is not worthy of Me.” Here we see illustrated the absolute sine qua non confronting every aspirant to discipleship and heaven; i.e., the utter subordination of consanguinity, affinity, home, friends, and earthly possessions to the great Captain of our salvation. This is the fatal maelstrom into which many a bark has foundered.
“The one having found his soul, shall loose it; the one having lost his soul for My sake, shall find it.” The E.V. here has “life,” instead of soul. The word used by our Savior is not zoe, “life,” but psyche, the regular word for soul. In every instance in the New Testament, where the E.V. has “soul,” the Greek is psyche. Hence I give it just as Jesus said it. While King James’s translators were scholarly theologians, they were not eminent for spirituality, but much on par with the English clergy. I do not think they saw down into the profound depths of our Savior’s meaning in this passage. There never was but one creation of the human race. We were all created in Adam seminally. Hence, in the fall, we all fell with Adam, forfeiting the Divine and receiving the Satanic or carnal mind. James speaks of the “double-soul man.” (Jas 1:4; Jas 4:8.) The sinner has but one mind, and that is bad. The wholly sanctified has but one mind, and that is good; while the unsanctified Christian is James’s double-minded man, having the carnal mind in subjugated state, and the mind of Christ, received in regeneration, ruling in his heart and life, but must have the carnal mind sanctified away before he can go to heaven. Psyche, “soul,” is the word used by James. The reason why so few get saved is because they are not willing to travel the death route to heaven. Millions, intimidated by the grim monster, lifting up the battle-ax to decapitate Adam the First, turn away, and travel some other road, which does not require so much self- denial. We are born into the world with an evil soul, which must die, or hell is our doom. Hence this awful test: Unless you are brave enough to die, and take chances for life beyond the black river, your heavenly hope is Satan’s ignis tatuus,
“whose delusive ray Glows but to betray.”
“He that receiveth you receiveth Me; he that receiveth Me, receiveth Him that sent Me.” Christ bridges the chasm between God and man. Hence the wonderful feasibility of the redemptive scheme. He sends out His saved people to save others. The lost millions of earth have nothing to do but receive us, with our messages of truth and holiness, and in so doing they receive Christ; i.e., the loving, sympathizing Brother, Jesus. But He is not only man, but God. Therefore when the condescending, tender-hearted Nazarene takes you by the hand, behold! the hand of the Omnipotent grips you, lifting you from the lowest hell to the highest heaven. “He that receiveth a prophet in the name of a prophet, shall receive a prophet’s reward; he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man’s reward.” O what a thrilling incentive to wide-open door and generous hospitality, ever ready, with joyful enthusiasm, to receive the saints and prophets, whom Jesus sends forth into this dark world to rescue the perishing and save the lost! The reward of God’s prophets and righteous people — what is it? None other than a crown of life and a home in heaven. The departure of hospitality from the Church is the death-knell now ringing from ocean to ocean, pealing out the mournful funeral of the great Protestant denominations.
“Whosoever may only give one of these little ones a cup of cold water to drink in the name of the disciple, truly, I say unto you, Can not lose his reward.” We must remember that God sets great store on little things, appreciating the giver rather than the gift. How these promises should inspire us all to lend a helping hand in the expedition of every gospel pilgrim on his way, publishing salvation to the ends of the earth! “And it came to pass when Jesus finished commanding His twelve disciples, He departed thence to teach and to preach in all the cities.” The preceding discourse, delivered by our Savior to His twelve apostles, when He sent them out, two by two, to traverse all Israel with the uttermost expedition, preaching the gospel of the kingdom, should receive the especial and diligent study of all who read these pages. O that He may so pour on you the Holy Ghost, meanwhile, that you may hear His interior voice calling you into the evangelistic field! I assure you, this is the grand incentive inspiring the humble writer of the Commentaries, praying incessantly that all the readers may catch the heavenly flame, respond to the loving call, and enter the gospel-field unhesitatingly.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 Mat 10:1-20
Mat 10:1-20
Jesus giving His Power to His Followers.
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Note:—
I. The work Christ’s followers were to do. They were to do the mysterious work which the Master had done, and to preach as both He and John had preached. They were sent forth to do and to serve, but were done by and served as they went. Having been entrusted with the responsibility of a great message, and furnished with a power which was the envy and amazement of all, there ought to be an elevation of their consciousness into some correspondence with the dignity of their theme and the mystery of their power. They were called as servants, but were sent forth as friends in the communion of the mystery of the Master’s power. He ought to have been more to them for ever after that.
II. The trials they were to endure. The brute forces of the world would be aroused against them as they preached the kingdom that cometh not by observation, and the savage in the man would be awakened by their cry for repentance. Law, as expounded by the scribe, and administered by the magistrate, would be made to appear against them. The force of religious prejudice and conviction was to be directed against them, and zeal for God to be turned to the detriment of God’s servants. What were they against the mighty host coming up against them? Nothing, indeed, unless the eye rested on God.
III. The conduct they were to pursue. (1) Whatever should betide them, they were to remember Him by whom they had been sent. (2) They were to be wise as serpents. The apostle of any movement needs the by no means ordinary combination of zeal and wisdom. (3) They were to be harmless as doves; their wisdom was to be used neither to hurt nor to unnecessarily annoy. Their only concern was to be both harmless and wise, beyond that they had nothing and they had all, for they had God.
J. O. Davies, Sunrise on the Soul, p. 137.
References: Mat 10:1—Spurgeon, Sermons, vol. xix., No. 1127. Mat 10:1, Mat 10:2.—Ibid., vol. xii., No. 702. Mat 10:1-4.—A. B. Bruce, The Training of the Twelve, p. 30; Parker, Christian World Pulpit, vol. xviii., p. 177; Ibid., Inner Life of Christ, vol. ii., p. 125.
Mat 10:2
Brotherhood in Christ.
The world is covered with a network of brotherhoods. The first and simplest relationships run in and out in every direction, and multiply themselves till hardly any man stands entirely alone. This network of brotherhoods, like every evident fact of life, sets us to asking three questions: (1) What is its immediate cause? (2) What is its direct result? (3) What is its final reason?
I. The natural relations which exist between man and man have one at least of their purposes, and one of their most sacred purposes, in this—that they are God’s great system, along whose lines He means to diffuse His truth and influence through the world. Every higher and more spiritual influence avails itself of this same first fact of related human life, this fact that no man stands alone, but each is bound by some kind of kinship in with all the rest.
II. If religion spreads itself among mankind along the lines of man’s natural affections and relationships, the results which we may look for will be two: (1) the exaltation and refinement of those affections and relationships themselves; and (2) the simplifying and humanizing of religion. We all know how the natural relations between human creatures all have their downward as well as their upward tendency, their animal as well as their spiritual side. The lusts of power and pride, and cruelty and passion, all come in to make foul and mean that which ought to be pure and high. What is there that can keep the purity and loftiness of domestic life? What is there that can preserve the colour and glory of the family like the perpetual consciousness, running through all the open channels of its life, that they are being used to convey the truth and power of God? The father who counts himself one link in the ever-developing perpetuation of truth among mankind, handing on to his children what has been already handed down to him; the brother who without struggle or effort feels all that he believes flowing through this life into the open life of the brother by his side; are not these the men in whom brotherhood and fatherhood keep their true dignity, and never grow base, jealous, tawdry, or tyrannical? Everything keeps its best nature only by being put to its best use.
Phillips Brooks, Twenty Sermons, p. 76.
Reference: Mat 10:2.—J. Foster, Christian World Pulpit, vol. xi., p. 366.
Mat 10:2-4
A mere list of names! A good deal may be made of a list of names, but it depends on whose names they are. There is a Book which has in it nothing but names. That Book would interest the universe if it were to be opened up and read—"the Lamb’s Book of Life." We may look on these men—
I. Officially. They are selected, chosen, set apart by Christ as apostles. (1) The first thing suggested here is the marvellous results that flowed out of this selection, and the great fact out of which it arose. (2) The second thing is the little power naturally there would seem to have been in these men to have produced any great results. On the whole they were respectable men, of good common education, but not cultivated; men of no rank; some of them had a natural power, a rude energy, a faculty of speech, so we may conclude, when we find them called "Sons of Consolation" or "Sons of Thunder." (3) Thirdly, there is the list complete; twelve men are selected and ordained, all of them, and yet comparatively few of them stand out large and in full length in history.
II. Personally. We may read it as a list of persons in society and in the Church. Notice (1) how the Gospel embraces persons of different temper and tastes; yet all are looked on by the eye of the loving Father, and all are part of the one Church. Here is Peter, with his boldness and yet cowardice; John, with his sensitiveness; Nathanael, with his habit of retirement. (2) Another thing to be observed here is how the good cause may be advanced by relationship, friendship, brotherhood. There are three pairs of brothers in this list. (3) A catalogue might be made out of a Church book of those whose previous lives had been rather questionable. Observe how we can understand the Christian mellowing with age. The better nature comes to be developed, and the imperfections slough off, and are gone. So is it with the true man; he grows up into Christ.
T. Binney, Christian World Pulpit, vol. ii., p. 8.
References: Mat 10:2-4.—F. W. Farrar, Christian World Pulpit vol. xxii., p. 312. Mat 10:3.—J. Foster, Christian World Pulpit, vol. xi., p. 403; Preacher’s Monthly, vol. iv., p. 171; Expositor, 3rd series, vol. i., p. 79; H. Melvill, Penny Pulpit, No. 1,964. Mat 10:4.—Homiletic Quarterly, vol. iv., p. 105.
Mat 10:5
The Obscure Apostles.
Half of these twelve are never heard of again as doing any work for Christ. Peter and James and John we know; the other James and Judas have possibly left us short letters; Matthew gives us a Gospel; and of all the rest no trace is left.
I. The first thought which this peculiar and unexpected silence suggests is of the true worker in the Church’s progress. Men are nothing except as instruments and organs of God. He is all, and His whole fulness is in Jesus Christ. Christ is the sole Worker in the progress of His Church. That is the teaching of all the New Testament.
II. This same silence of Scripture, as to so many of the Apostles, may be taken as suggesting what the real work of these delegated workers was. Peter’s words, on proposing the election of a new apostle, lay down the duty as simply to bear witness of the resurrection. Not supernatural channels of mysterious grace, not lords over God’s heritage, not even leaders of the Church, but bearers of a testimony to the great historical fact on the acceptance of which all belief in an historical Christ depended then, and depends now. Christ is the true Worker, and all our work is but to proclaim Him, and what He has done and is doing for ourselves and for all men.
III. We may gather, too, the great lesson of how often faithful work is unrewarded and forgotten. The world has a short memory, and as the years go on the list that it has to remember grows so crowded that it is harder and harder to find room to write a new name on it, or to read the old. All that matters very little. The notoriety of our work is of no consequence. The earnestness and accuracy with which we strike our blow are all-important, but it matters nothing how far it echoes.
IV. Finally, we may add that forgotten work is remembered, and unrecorded names are recorded above. In that last vision of the great city which the seer beheld descending from God, we read that in its "foundations were the names of the twelve apostles of the Lamb." All were graven there—the inconspicuous names carved on no record of earth, as well as the familiar ones cut deep in the rock, to be seen of all men for ever.
A. Maclaren, The Secret of Power, p. 265.
References: Mat 10:5.—Preacher’s Monthly, vol. iv., p. 141. Mat 10:5-23.—Parker, Inner Life of Christ, vol. ii., p. 135. Mat 10:5-42.—A. B. Bruce, The Training of the Twelve, p. 99. Mat 10:6.—A. Mursell, Christian World Pulpit, vol. xx., p. 356; H. W. Beecher, Sermons, 2nd series, p. 179; W. Wilkinson, Thursday Penny Pulpit, vol. iii., p. 133.
Mat 10:7
We learn from this passage how needful it is for us all to remember that the kingdom of God exists now in the world.
Consider—
I. What this remembrance means. The kingdom of God, the kingdom of heaven, may appear to many a man an obscure conception, a mere way of speaking, one of the old-fashioned, far-fetched expressions of Holy Scripture, belonging to the ecclesiastical style of former times, but meaning little to our modern culture. Yet it is not so. The Jews to whom it was first announced possessed the key to its meaning—they expected the Messiah, that Divine King, who would establish the kingdom of God. Pity only that so many of them spoiled that key by intruding their own worldly and fleshly thoughts into the Divine revelation. St. Paul contradicted their views when he said, "The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost." The kingdom of heaven is among us, therefore heaven has come down to earth. God has come forth from His hidden place that we may know Him as a people knows its king, may have communion with Him, and may love Him, as a subject loves his sovereign. Our labour is from henceforth no longer earthly and perishable; it reaches on to heaven. Here with our poor labours we may gain for ourselves everlasting possessions, may hold fellowship with the everlasting God, and with all His saints. Each man labours, not for himself alone, but working together with all the forces of the kingdom of God. One reaches out his hand to another, not for things immediate and visible only, but for things eternal; we labour together for the kingdom of God, and thus our work is carried on in love and friendship.
II. Who are those that most need this reminder? (1) Those who are well satisfied with earth, who blindly live by the day, apparently oblivious even to the idea of a kingdom of God. (2) Those who by a spiritualizing of earthly things seek to transform the earth itself into the kingdom of heaven. To them I would say, The kingdom that you strive to raise is here already—no realm of dreams, but a kingdom of glorious reality; break loose from your enchanted world, and believe in the truth which has appeared among us! (3) Those who think their own power sufficient to establish the kingdom of heaven. To them I would say, The heaven that is to fill you with joy and gladness must be high above yourself; it must be a rich and abundant heaven; it must come down from above. Receive it as a gift of grace. You cannot take it by force; become, then, as a little child, and receive it as the gift of love.
R. Rothe, Predigten, p. 52.
Reference: Mat 10:7, Mat 10:8.—T. Spurgeon, Christian World Pulpit, vol. xxvi., p. 152.
Mat 10:8
The opening of this commission, in a world eaten up by selfishness, proclaimed the advent of a new era, and was the sign of the establishment of the kingdom of God among men. From that time forth there would be a band of men upon earth consecrated to minister to its woes and needs.
I. These servants of the kingdom of heaven, of which we, too, are subjects and ministers, were sent forth to a practical conflict with the actual sufferings and maladies of mankind. The Lord does not content Himself with proclaiming truth to our spirits, leaving our bodies to be wasted with disease, and pinched by hunger, while our hearts are wrung with anguish. Every actual wrong and pain grieved and troubled Him, and He meant that His kingdom should do away with it all. He came to enter His protest against all which made earth’s life so unlike heaven’s, and to promise that the lost harmony, for which man was unconsciously pining, should be restored.
II. I gather a second broad fact about the ministry of this kingdom to the world from the language of the text. It rests man’s duty to man on man’s duty and relationship to God. "Freely ye have received, freely give." It is the only law which can girdle the earth with benignant ministers, and drop dews of blessing on each succeeding generation of mankind.
III. The ground of this duty the text declares, "Freely ye have received." Whatever you hold by this tenure you hold as trustees. The very word "freely" seems in fatal opposition to (1) that selfish sense cf possession which set up the "I" and the "my" as kings over all our communications; and only gives when the gift is likely to be humbly recognized, and to return, at any rate, a tribute of praise. (2) It equally, though not so palpably, condemns that giving by rule and measure which is the fashion nowadays. Such a method binds the very freeness of spirit which the Gospel enjoins and inspires.
IV. Consider that this principle alone (1) meets the need of humanity; (2) vindicates the method of the Divine government; (3) fulfils the purpose of the Lord.
J. Baldwin Brown, The Divine Lift in Man, p. 335.
Reference: Mat 10:10.—J. O. Wills, The Dundee Pulpit, p. 185.
Mat 10:12-13
I. The God of all peace sends peace to all His creatures. As He sends the light, as He sends the air, so He sends peace. And in token that He desires peace for us, He has set apart and empowered and accredited certain men to deliver it. The fact that there is a ministry at this moment is a proof that God means peace for us. But it all depends upon one thing—upon adaptation. The peace is to the house, but the question whether the house or any one in it can have the peace turns upon the point of adaptation. "If the house is worthy"—that is, if there be a fitness or adaptation in the house to receive—then the peace will enter. But if the house be not worthy, then the peace will not enter, but it will rebound, it will find no correspondence in the thing which it seeks to light upon.
II. Consider what this peace means. (1) It is peace with God—the peace which a man feels when his sins are forgiven, and he knows that God is no longer his enemy, but his Friend. (2) It is peace through the blood of Jesus Christ. It is the peace which has no fear in it. It is the peace which gives a man strength to live and confidence to die. (3) It is a peace within—between a man and himself. His conscience, being sprinkled, is at peace; and the past does not now awake up to torment him, and the man is one, which he was not before; his heart is single, and singleness of heart is peace. (4) It is peace with the whole world. The peace with God made a peace within; and the peace within makes peace without. He is too humble to quarrel, and too little in his own eyes to see wrong in other men. He contemplates God till he grows like Him; as God is, so is he in this world; and God is love.
J. Vaughan, Fifty Sermons, 6th series, p. 276.
References: Mat 10:16.—Spurgeon, Sermons, vol. xxiii., No. 1370; J. H. Newman, Sermons on Subjects of the Day, p. 367. Mat 10:19-20.—H. W. Beecher, Christian World Pulpit, vol. xix., p. 394. Mat 10:22.—Spurgeon, Sermons, vol. x., No. 554.
Mat 10:23
We have here a precept, and a reason for it. Both are difficult. The precept is unusual, and the reason ambiguous.
I. The precept is a precept of prudence. It says, There is a great work before you—a work which requires workmen. The labourers are few at the best, and they must not be made fewer by wanton self-sacrifices. Think of the work, think of the object, think of souls, think of the Saviour; think of these more than of yourselves. Martyrdom itself may be a sublime selfishness, enthusiasm may exaggerate even sacrifice; or, at least, the sacrifice of the life may be nobler, more heroic, more divine than the sacrifice of the death. Each as God wills; but you must interpret the will of God by the exigencies of the work. Flight may be courage, if it be flight for Christ and with Christ.
II. The work of Christ in the world will never be finished till He comes. Not only will the workmen, one by one, be removed by death—the work itself will be cut short, unfinished, by the advent of Christ. "Ye shall not have finished the cities of Israel, till the Son of Man be come." Our Lord thus ministers to our necessities by warning us against several mistakes which are apt to spoil and ruin true work. One of these is the demand beforehand for a roundness and completeness of defined duty, which is not often to be found, and which must certainly not be waited for. The life and work, and the Christ-work of which this text tells, are never finished till the Son of man comes. (1) One reason for this lies in the mere sequence of human generations. Births and deaths are incessant. "One generation goeth, and another generation cometh," but they are both on the stage at once during a large part of the lifetime of earth, and the board is never cleared for a new beginning. (2) Another and a deeper reason lies in the nature of the work. The most real work of all is the intangible, impalpable thing which we call influence. Influence is the thing which Christ looks for, and it is an indefinite, and so an interminable thing. (3) We can see one other reason for this arrangement—the incompleteness of all work that is worth the name; and it is the security thus given for the salubriousness of labour.
C. J. Vaughan, Contemporary Pulpit, vol. viii., p. 257.
Reference: Mat 10:23.—H. Ware, Expositor, 2nd series, vol. ii., p. 202.
Mat 10:24-25
I. Likeness to the teacher in wisdom is the disciple’s perfection. "If the blind lead the blind, both shall fall into the ditch." "The disciple is not greater than his master." "It is enough for the disciple that he be as his master." If that be a true principle, that the best that can happen to the scholar is to tread in his teacher’s footsteps, to see with his eyes, to absorb his wisdom, to learn his truth, we may apply it in two opposite directions. First, it teaches us the limitations, and the misery, and the folly of taking men for our masters; and then, on the other hand, it teaches us the large hope, the blessing, freedom, and joy of having Christ for our Master. (1) Look first at the principle as bearing upon the relation of disciple and human teacher. All such teachers have their limitations. Each man has his little circle of favourite ideas, that he is perpetually reiterating. In fact it seems as if one truth was about as much as one teacher could manage, and as if whensoever God had any great truth to give to the world He had to take one man and make him its sole apostle; so that teachers become mere fragments, and to listen to them is to dwarf and narrow oneself. It is safe to follow Christ absolutely, and Him alone. In following Christ as our absolute Teacher there is no sacrifice of independence or freedom of mind, but listening to Him is the very way to secure that in its highest degree.
II. Turn to the second application of this principle. Likeness to the Master in life is the law of a disciple’s conduct. There is no discipleship worth naming which does not at least attempt that likeness. They whose earthly life is following Christ, with faltering steps and afar off, shall have for their heavenly blessedness, they shall "follow the Lamb whithersoever He goeth."
III. Likeness to the Master in relation to the world is the fate that the disciple must put up with. If we are like Jesus Christ in conduct, and if we have received His word as the truth upon which we repose, depend upon it, in our measure and in varying fashions, we shall have to bear the same kind of treatment from the world. If you do not know what it is to find yourselves out of harmony with the world, I am afraid it is because you have less of the Master’s spirit than you have of the world’s. The world loves its own. If you are not of the world, the world will hate you. If it does not, it must be because, in spite of your name, you belong to it.
A. Maclaren, Christian Commonwealth, June 18th, 1885.
References: Mat 10:24, Mat 10:25.—Expositor, 1st series, vol. xi., p. 179; H. W. Beecher, Sermons, vol. ii., p. 195. Mat 10:24-42.—Parker, Inner Life of Christ, vol. ii., pp. 145, 154. Mat 10:25.—Spurgeon, Evening by Evening, p. 317.
Mat 10:26-28
Jesus Comforting and Warning.
Consider:—
I. What the disciples were not to fear. They were not to fear them which kill the body, but are not able to kill the soul. Man’s power in God is very great, but out of Him very little. He is not able to kill the soul; he can, however, kill the body, and the power to kill the body is, after all, a terrible power. It was not in disdain of the body, with its functions and sensibilities, that Christ said, "Fear not them which kill the body." But if the body must be wasted in the path of duty, it must go; if the hands and feet must be pierced, the Master taught that the decease must be accomplished, "for the servant is not above his Lord."
II. He warns them of something that should be feared. "Rather fear him which is able to destroy both soul and body in hell." The fear which they were not to have of men was that vague dread which would unman them for the service of their life. The word "fear" has a very different complexion in this connection from the word "fear" in such an injunction as "Fear the Lord." The text says to us, Fear him, the arch-enemy, unto whose power you may commit yourselves, the enemy of your souls. The destroyer of body and of soul comes to us all, and finds much in us—much in our lower passions, and much in our noblest faculties. Sin, whatever form and by whatever means appealed to, fear ye him.
III. What they were to do. They were to speak in light what they heard in darkness. There are dark and secret places in every life. It depends much on ourselves whether or not these dark and secret places are a gain or a loss to us. A loss if we cannot be still in the dark, and fearless and calm enough to hear what the darkness tells; a gain if we are still enough to hear and understand what is told us. If you could be quiet through the night, you would have something to say on the morrow.
J. O. Davies, Sunrise on the Soul, p. 153.
References: Mat 10:26, Mat 10:27.—S. Cox, Expositor, 2nd series, vol. i. p. 372. Mat 10:27.—Spurgeon, My Sermon Notes: Gospels and Acts p. 27; Phillips Brooks, Christian World Pulpit, vol. xxvii., p. 56. Mat 10:27, Mat 10:28.—J. Berry, Ibid., vol. xxxi., p. 283. Mat 10:29.—G. T. Coster, Ibid., vol. xi., p. 406. Mat 10:29, Mat 10:30.—C. Kingsley, The Water of Life, p. 243. Mat 10:29-31.—H. E. Bennett, Christian World Pulpit, vol. xviii., p. 43.
Mat 10:30
I. Our Saviour’s words were evidently intended to convey the general comfort of the truth that His people are exceedingly dear and precious in His sight; that they always live in His thoughts; and that He is interested in, and watches over and superintends, the least possible matter which concerns their happiness. But specially as regards their bodies; for the whole line of thought about the "sparrows" and about the little "hairs" springs out of the words, "Fear not them which kill the body."
II. God never exposes His jewels till He has catalogued them. It is a safe and pleasant thought, that all which goes to make life to us—all we prize and hold most dear—God has placed it and counted it in His own treasury. It cannot be wronged, and it cannot be injured, and it cannot be touched but He is aware of it; and He has made Himself responsible for it.
III. Seeing then that it is so, we should (1) never be afraid to pray about the little things; (2) never be afraid of feeling ourselves in a centre, about which God is making all kind things to circulate. Do not hesitate to believe that God is working for you in the most express and direct manner possible. (3) And go on without anxiety, for anxiety grieves God. All you love and all you want are in God’s registry; and whatever is once written there His glory is committed to it. It is quite safe. (4) And once more, remember all the inner life is there too. The sorrows and the joys, the conflicts and the peace, the earnest longings and the bitter memories, and all the soul’s chequered life and shade—all are in the record.
J. Vaughan, Fifty Sermons, 2nd series, p. 214.
References: Mat 10:30.—Spurgeon, Sermons, vol. iv., No. 187; Ibid., My Sermon Notes: Gospels and Acts, p. 30.
Mat 10:31
For us there are two things here: human fear, and Christ’s Divine dissuasives from it.
I. Our fears. Happily they are not, in this country at least, of the kind that beset these first Christians, and especially these first Christian preachers. Our fears are those which may be called normal; which, at any rate, are continual, and widely entertained by Christian people. They may be divided into two kinds: those which respect this world, the temporalities of our life; and those which respect the world to come and our spiritual state in relation to it. As regards the world and its affairs, something depends on temperament in the way individual men take things. Some go through life much more anxiously than others; they are of quicker apprehension, more hopeful, or more timid, or more sensitive. As a matter of fact, no one can doubt that some people do take a great care about worldly things. We must never forget that the noblest and fullest victory over care and fear of every kind is to be gained only by looking to, and living for, a higher world.
II. Observe how the dissuasive, the "fear not," of this passage, is supported and commended by our blessed Lord Himself. It is not merely a word of kindness and well-wishing. It is a strong argument, built up on facts and assurances of the utmost worth for the purpose for which they are used. (1) The limited character of human power, and of the power of circumstances, is, when vividly apprehended, a great dissuasive from fear. Just so much unfriendliness, or hostility, or wrong, or annoyance of any kind; and then, "after that there is no more that they can do." (2) With God is the unlimited power. And this is another reason urged in the passage in support of the Divine dissuasive, "Fear not." "He is able to cast both soul and body into hell." There is no limit to His power except the moral attributes of His own nature. (3) In one word—and this is another support of the general dissuasive—He is "our Father." There is a special, a higher care over us. "Ye are of more value than many sparrows."
A. Raleigh, The Way to the City, p. 271.
References: Mat 10:31.—R. W. Evans, Parochial Sermons, vol. i., p. 134. Mat 10:32.—Three Hundred Outlines on the New Testament, p. 15. Mat 10:33-42.—Preacher’s Monthly, vol. iii., p. 20. Mat 10:34.—Ibid., vol. ix., p. 321; J. Keble, Sermons on Various Occasions, p. 120; J. C. Hare, Sermons in Herstmonceux Church, vol. ii., pp. 245, 265; Spurgeon, Evening by Evening, p. 365. Mat 10:34-38.—H. W. Beecher, Christian World Pulpit, vol. vi., p. 379. Mat 10:34-39.—Homiletic Magazine, vol. viii., p. 260. Mat 10:35, Mat 10:36.—J. C. Hare, Sermons in Herstmonceux Church, vol. ii., p. 281.
Mat 10:36
"They began to make excuse." There is one excuse by which we either plead the example and authority of our neighbours for doing evil, or for fear of their laughing at us and persecuting us, leave off to do good, and become even ashamed of appearing to care for it. In this state it may well be said that "a man’s foes will be they of his own household;" that nothing is so dangerous to his salvation as the principles and practice of other men with whom he is living in daily intercourse, nothing so much to be feared as that he should make their opinions his standard, instead of the declared will of God.
I. Nothing, I suppose, shows the weakness of human nature more than this perpetual craving after some guide and support out of itself—this living upon the judgment of others rather than upon our own. And it is not to be disputed that we do need a guide and support out of ourselves, if we would but choose the right one. For the bulk of mankind there is a choice of only two things—they must worship God or one another; they must seek the praise and favour of God above all things, or the praise and favour of man. Being too weak to stand alone, they must lean upon the Rock of Ages, or upon the perishing and treacherous pillar of human opinion.
II. It is so natural an excuse to deceive our consciences, that we are but doing what every one else does, that we are but doing what no one else considers to be wrong. We make it a sort of merit that in general we do follow a higher standard; and on the strength of this we think ourselves entitled to follow the lower one sometimes, when we are particularly tempted to do so. I could imagine that St. James had had much experience of people of this description, from several passages in his Epistle. Those double-minded men whom he bids to purify their hearts, and whom he tells not to think that they shall receive anything of the Lord—they apparently were persons who lived in general far above the heathen standard, who only wished to keep in reserve some convenient points on which they might gratify their evil inclinations, and say in their excuse that no one else thought there was any harm in such things. They thought and knew that there was harm in them, for their eyes had been opened by Gospel light, and they would be judged by their own knowledge, and not by their neighbours’ ignorance.
T. Arnold, Sermons, vol. ii., p. 101.
The Sword of the Kingdom of Heaven.
I. Consider the twofold aspect of the problem which Christianity undertook to solve, the dual nature of its work. It had both to take to pieces and to reconstruct society, and this is the true key to much that is most perplexing in its history. It could not, by a simple reformation, convert the pagan empire into a kingdom of heaven, nor a pagan home into a household of faith. But one means existed for the accomplishment of that purpose—the spiritual renewing of the individual elements of which the households and the states were composed. The condition of that renewing was a personal faith in Christ. And faith transformed the man; he passed under a higher government, and became subject to a new and absolute Lord. You see what a discomposing, dissolving force was here at work. The strain on the bonds which had held society together would be tremendous. The man would find himself under new and holy constraints, which all around thought unholy; opposed to friends, comrades, and all that he had been wont to regard as the most sacred duties of life. Those who have looked at all into the inner life of the first Christian ages know well how terrible was the rending of bonds which the love of Christ compelled.
II. But the matter does not end here. The fact of our nature is that men cannot live without Christ. Depart from us, leave us alone, men cry; and then suffer—moan till He returns. "Who will show us any good?" is in the end the cry of all pagan societies and all worldly hearts. And it really means, "O Christ, help us." The unrest of a Christless soul, a Christless nation, a Christless world is really the beginning of a vital process, which in its first stages is always a travail. The constant sorrowful failures of man’s wrath and self-will to work out salvation for himself and for society are part of the method by which God is seeking to draw man to Himself. "O Israel, thou hast destroyed thyself, but I am thy Saviour," is the witness which His Word is ever bearing. The same voice is ever repeating the same sentence, in the sorrows, the anguish of nations, and in the chronic miseries of all self-willed sensual hearts.
J. Baldwin Brown, The Sunday Afternoon, p. 211.
References: Mat 10:36.—H. W. Beecher, Sermons, 3rd series, p. 281. Mat 10:36-38.—C. G. Finney, Sermons on Gospel Themes, p. 319.
Mat 10:37
It is not for a moment to be supposed that Christ speaks in disparagement of the domestic affections. It is a question of priority, it is a question of degree. Who has the first, who has the chief claim? Is the claim of the household or the claim of Christ the stronger? This and passages like this leave no room for doubt as to the answer. Surely Jesus Christ Himself knows what He is, and what His claims are, and what Christian discipleship is. The Lord knoweth them that are His, and He knows them by this, that they love Him—such at least is their desire and their endeavour. Him first, Him most, Him without end. That is the inner pith of Christian discipleship.
I. Here are the children of a family, rising up into life; what ought the parents to wish for them supremely? The common answer would be "Success." But what is success? Ought not Christian parents who love Christ supremely to be strong in the idea and belief that success of the highest kind is absolutely attainable by every one, if he will? And ought they not to give that idea to their children, and to create that faith in their hearts, as far as they can? High character is success. To mean well; to aim rightly; to strive fairly; and then to take what comes—is not that success, at least begun?
II. Parents may show a tendency to love son or daughter more than Christ by objecting to, or resisting as far as they can, the discipline of Providence, which is brought to bear upon them as the result of their own mistakes, failures, and sin.
III. There comes sometimes, in these human homes and families, a deeper trial yet of love and loyalty to Christ. Son or daughter is needed in the other world; the message comes, and must be obeyed. To give up so much that is precious, to have the home made dark, is not easy. To some it is for a while impossible. But Christ takes His children to Himself; and then, when all is over, if not before, His faithful ones submit without murmuring to His will, and begin to cheer and strengthen themselves with this thought, which will apply to themselves ere long, that to depart and to be with Christ is far better.
A. Raleigh, The Way to the City, p. 340.
References: Mat 10:37.—G. Brooks, Outlines of Sermons, p. 34; Homiletic Magazine, vol. vi., p. 321; C. C. Bartholomew, Sermons Chiefly Practical, p. 53; J. C. Hare, Sermons in Herstmonceux Church, vol. ii., p. 301. Mat 10:37-39.—A. Scott, Christian World Pulpit, vol. xvii., p. 277. Mat 10:38.—Spurgeon, My Sermon Notes: Gospels and Acts, p. 33. Mat 10:38, Mat 10:39.—T. Birkett Dover, A Lent Manual, p. 95.
Mat 10:39
The Partial and the Perfect Self.
There is a self-denial which is merely an elaborate and subtle form of self-seeking. The self-sacrifice required of Christians is a reasonable service; when we directly aim at doing good to others we indirectly achieve greater good for ourselves than any selfish conduct could accomplish; or, as our text puts it, he who loseth his life for Christ’s sake shall find it.
I. We have seen that a man is distinguished from an animal by the fact that he is able to regard his nature as a whole, and to gather up its passing experiences into the unity of a consistent life. But he is also, and still more strikingly, distinguished by the fact that he can live in the lives of others. He may so identify himself with others as to make their lives his own, and unless he does this he is not really human. It is only as our individual, narrow, exclusive, isolated self is developed into a larger, inclusive, sympathetic self that we come to our highest life.
II. The capacity of love and self-sacrifice is the capacity to make the happiness of others my own, and to identify my life with an ever-widening sphere of life beyond myself. As a rule, this capacity is called forth in early life; and when once it has been brought into exercise it should grow with our growth and strengthen with our strength.
III. The self-denial, then, which Christ requires of us is not self-destruction, but self-completion; it is not self-mutilation, but self-development; it is not self-neglect, but self-fulfilment. It will bring us gradually to the measure of the stature of the fulness of Christ. It does not ignore any of the various elements in our nature, but it enables them all to work together harmoniously for the perfecting of the whole man. He who has learned the lesson of self-sacrifice is so changed from what he was before he learned it that he may emphatically be called a new creature, and yet he is not less a man than formerly; rather, we should say, it is he and such as he alone who really deserve that exalted title.
A. W. Momerie, The Origin of Evil, p. 147.
To do God’s work needs manliness and courage. It needs manliness and courage to be His loyal servant, and to defy the opinion of the great world about us—manliness, the courage which may accomplish so much in the great sad world we have to live and work in; and this must be first struggled after in our bright, sunny, if thoughtless, early days.
I. What motive is there to make and choose a life of self-sacrifice, self-surrender, self-forgetfulness, spending our lives for others instead of saving them for ourselves, instead of living sordidly, selfishly, amassing money, building up comfort, rank, good things for ourselves, living as though the chief good were to be able to help on the fair work of Christ? What motive is set before us to induce us to choose this life? In reply, I quote the words of the text—the three strange, solemn words, spoken, we know, so often by the Master to His own, "For My sake;" the three strange words which moved the holy twelve, the hundred and twenty first disciples, the band of noble, gallant pioneers of the early Christian centuries; the three words which nerved so many men, so many weak women, children, and grey-haired, to endure all things, to bear willingly the loss of everything men count dear and precious—home, friends, even life.
II. This is the motive. Is it not a sufficient one? What appeal can be imagined more solemn, more touching, more persuasive, than these three little words? Be good men, said our Christ; be loyal, truthful, generous, loving men, helpers of the weak, comforters of the comfortless, the friends of the orphan and the widow, the mourner and the forlorn, for My sake; for My sake, who left the home of grandeur and of peace, and entered on a dark and dreadful contest to rescue you from sin and misery and endless shame and sorrow. Help Me, says the Redeemer, to carry on My mighty, eternal work of reconciliation and reparation; help on My triumph over sin and misery and sorrow.
III. See what such teaching involves. It changes everything for us: men no longer painfully obey a grave moral law from a sense of right and duty; they no longer keep themselves pure for fear of certain dread consequences; no longer, as it has been well said, look on acts of generosity and self-denial as on a "tale of bricks," to be delivered often with wearied limbs and dull, submissive hearts. The brave, manly life of self-surrender; the generous toil for others; the knightly thought for others; the loving to give rather than to receive—these things done for His sake, the life that is lived for His sake is no longer difficult and hard, but the yoke becomes easy and the burden light when the gleam of the love of Christ falls upon them.
D. M. Spence, Oxford and Cambridge Journal, Nov. 11th, 1880.
References: Mat 10:39.—Christian World Pulpit, vol. i., p. 119; H. W. Beecher, Plymouth Pulpit, 4th series, p. 135. Mat 10:41.—J. Brierley, Christian World Pulpit, vol. xxv., p. 73; S. Cox, Expositor, 2nd series, p. 81; J. Keble, Sermons from Advent to Christmas Eve, p. 96.
Mat 10:41-42
The Greatest in the Kingdom, and their Reward.
I. Observe, first, the three classes of character which are dealt with—"prophet," "righteous man," "these little ones." At first sight it looks as if we had here to do with a descending scale, as if we began at the top and went downwards. But we remember that Jesus Christ Himself declared that the least of the little ones was greater than the greatest who had gone before. The Christian type of character is distinctly higher than the Old Testament type, and the humblest believer is blessed above prophets and righteous men, because his eyes behold and his heart welcomes the Christ. Therefore I am inclined to think that we have here an ascending series; that we begin at the bottom and not at the top; that the prophet is less than the righteous man, and the righteous man less than the little one who believes in Christ. Here is the climax: gifts and endowments at the bottom, character and morality in the middle, and at the top faith in Jesus Christ.
II. Notice the variety of the reward according to the character. The prophet has his, the righteous man has his, the little one has his. That is to say, each level of spiritual or moral stature receives its own prize. All courses of obedient conduct have their own appropriate consequences and satisfaction. Every character is adapted to receive, and does receive, in the measure of its goodness, certain blessings and joys, here and now. "Surely the righteous shall be recompensed in the earth."
III. The best point that is here is the substantial identity of the reward to all that stand on the same level, however different may be the form of their lives. The active prophet, righteous man, or disciple, and the passive recognizer of each in that character, who receives each as a prophet, or righteous man, or disciple, stand practically and substantially on the same level; though the one of them may have his lips glowing with the Divine inspiration, and the other may never have opened his mouth for God. That is beautiful and deep. The power of sympathizing with any character is the partial possession of that character for ourselves. He that helps a prophet because he is a prophet has got the making of a prophet in himself.
A. Maclaren, A Year’s Ministry, 2nd series, p. 331.
Mat 10:42
Good of Little Acts to please God.
I. We are apt, as to this life or the life to come, to think of God as dealing with us, in a sort of general way, just as we do, "in a lump," as we speak. We think of getting to heaven in a general way, as something purchased for us (as it indeed is) by the precious blood of Christ. We do not think what our own acts, one by one, day by day, and hour after hour, have to do with our everlasting lot. Every act in our lives is not only a step towards heaven or towards hell; it not only leads to God or from God; but wherever you are, each act has to do with your everlasting condition when there. You know how, in piece-work, not only the labour of the week or day is counted as a whole, but every single act of that labour tells. Now this is just the way in which Almighty God vouchsafes to speak to us, to deal with us. Every man shall receive his own reward according to his own labour. As in earthly things each act of labour tells towards its end, so in our heavenly husbandry. The reward is above measure, as God is above man; yet every act done for the love of God tells towards that infinite reward.
II. In everything you do there is an inside and an outside; a part which man may see, and a part which God only can thoroughly see through. That inside is the intent with which we do it. Now in everything we do there may be a whole world of inward life. Give to God, when you wake in the morning, one strong earnest desire that in all the acts, thoughts, deeds of the day you may please Him. Whatever you do, try from time to time to do it as well as you possibly can, to please Him. All is lost which is not in some way done for Him. Some things may be done out of the very habit of desiring to do what He wills. Some things are done expressly to please Him; some things are done with a faint wish to please Him; some with a strong desire; some with a struggle, because the wish to please ourselves interferes; some things easily, because we have long been used to desire in this way to please God, and use, in God’s grace, has made it easy to us. God has given us this Advent, that we may the more think of His second coming, that we may anew prepare to meet Him. How shall we prepare? Not with great things, but by preparing our hearts, through His grace, in all, little or great, to please Him.
E. B. Pusey, Sermons for the Church’s Seasons, p. 31.
References: Mat 10:42.—Homiletic Magazine, vol. vi., p. 18; A. Hannay, Christian World Pulpit, vol. i., p. 436; Parker, Cavendish Pulpit, p. 127.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv26, 32, 39, 41 Mat 10:16-31.
Matthew
THE WIDENED MISSION, ITS PERILS AND DEFENCES
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Mat 10:16-31.
We have already had two instances of Matthew’s way of bringing together sayings and incidents of a like kind without regard to their original connection. The Sermon on the Mount and the series of miracles in Mat 8:1 - Mat 8:34 and Mat 9:1 - Mat 9:38 are groups, the elements of which are for the most part found disconnected in Mark and Luke. This charge to the twelve in Mat 10:1 - Mat 10:42 seems to present a third instance, and to pass over in Mat 10:16 to a wider mission than that of the twelve during our Lord’s lifetime, for it forebodes persecution, whereas the preceding verses opened no darker prospect than that of indifference or non-reception. The ‘city’ which, in that stage of the gospel message, simply would ‘not receive you nor hear your words,’ in this stage has worsened into one where ‘they persecute you,’ and the persecutors are now ‘kings’ and ‘Gentiles,’ as well as Jewish councils and synagogue-frequenters. The period covered in these verses, too, reaches to the ‘end,’ the final revelation of all hidden things.
Obviously, then, our Lord is looking down a far future, and giving a charge to the dim crowd of His later disciples, whom His prescient eye saw pressing behind the twelve in days to come. He had no dreams of swift success, but realised the long, hard fight to which He was summoning His disciples. And His frankness in telling them the worst that they had to expect was as suggestive as was His freedom from the rosy, groundless visions of at once capturing a world which enthusiasts are apt to cherish, till hard experience shatters the illusions. He knew the future in store for Himself, for His Gospel, for His disciples. And He knew that dangers and death itself will not appal a soul that is touched into heroic self-forgetfulness by His love. ‘Set down my name,’ says the man in Pilgrim’s Progress, though he knew-may we not say, because he knew?-that the enemies were outside waiting to fall on him.
A further difference between this and the preceding section is, that there the stress was laid on the contents of the disciples’ message, but that here it is laid on their sufferings. Not so much by what they say, as by how they endure, are they to testify. ‘The noble army of martyrs praise Thee,’ and the primitive Church preached Jesus most effectually by dying for Him.
The keynote is struck in Mat 10:16, in which are to be noted the ‘Behold,’ which introduces something important and strange, and calls for close attention; the majestic ‘I send you,’ which moves to obedience whatever the issues, and pledges Him to defend the poor men who are going on His errands and the pathetic picture of the little flock huddled together, while the gleaming teeth of the wolves gnash all round them. A strange theme to drape in a metaphor! but does not the very metaphor help to lighten the darkness of the picture, as well as speak of His calmness, while He contemplates it? If the Shepherd sends His sheep into the midst of wolves, surely He will come to their help, and surely any peril is more courageously faced when they can say to themselves, ‘He put us here.’ The sheep has no claws to wound with nor teeth to tear with, but the defenceless Christian has a defence, and in his very weaponlessness wields the sharpest two-edged sword. ‘Force from force must ever flow.’ Resistance is a mistake. The victorious antagonist of savage enmity is patient meekness. ‘Sufferance is the badge of all’ true servants of Jesus. Wherever they have been misguided enough to depart from Christ’s law of endurance and to give blow for blow, they have lost their cause in the long run, and have hurt their own Christian life more than their enemies’ bodies. Guilelessness and harmlessness are their weapons. But ‘be ye wise as serpents’ is equally imperative with ‘guileless as doves.’ Mark the fine sanity of that injunction, which not only permits but enjoins prudent self-preservation, so long as it does not stoop to crooked policy, and is saved from that by dove-like guilelessness. A difficult combination, but a possible one, and when realised, a beautiful one!
The following verses {Mat 10:17} expand the preceding, and mingle in a very remarkable way plain predictions of persecution to the death and encouragements to front the worst. Jewish councils and synagogues, Gentile governors and kings, will unite for once in common hatred, than which there is no stronger bond. That is a grim prospect to set before a handful of Galilean peasants, but two little words turn its terror into joy; it is ‘for My sake,’ and that is enough. Jesus trusted His humble friends, as He trusts all such always, and believed that ‘for My sake’ was a talisman which would sweeten the bitterest cup and would make cowards into heroes, and send men and women to their deaths triumphant. And history has proved that He did not trust them too much. ‘For His sake’-is that a charm for us, which makes the crooked straight and the rough places plain, which nerves for suffering and impels to noble acts, which moulds life and takes the sting and the terror out of death? Nor is that the only encouragement given to the twelve, who might well be appalled at the prospect of standing before Gentile kings. Jesus seems to discern how they shrank as they listened, at the thought of having to bear ‘testimony’ before exalted personages, and, with beautiful adaptation to their weakness, He interjects a great promise, which, for the first time, presents the divine Spirit as dwelling in the disciples’ spirits. The occasion of the dawning of that great Christian thought is very noteworthy, and not less so is the designation of the Spirit as ‘of your Father,’ with all the implications of paternal care and love which that name carries. Special crises bring special helps, and the martyrologies of all ages and lands, from Stephen outside the city wall to the last Chinese woman, have attested the faithfulness of the Promiser. How often have some calm, simple words from some slave girl in Roman cities, or some ignorant confessor before Inquisitors, been manifestly touched with heavenly light and power, and silenced sophistries and threats!
The solemn foretelling of persecution, broken for a moment, goes on and becomes even more foreboding, for it speaks of dearest ones turned to foes, and the sweet sanctities of family ties dissolved by the solvent of the new Faith. There is no enemy like a brother estranged, and it is tragically significant that it is in connection with the rupture of family bonds that death is first mentioned as the price that Christ’s messengers would have to pay for faithfulness to their message. But the prediction springs at a bound, as it were, from the narrow circle of home to the widest range, and does not fear to spread before the eyes of the twelve that they will become the objects of hatred to the whole human race if they are true to Christ’s charge. The picture is dark enough, and it has turned out to be a true forecast of facts. It suggests two questions. What right had Jesus to send men out on such an errand, and to bid them gladly die for Him? And what made these men gladly take up the burden which He laid on them? He has the right to dispose of us, because He is the Son of God who has died for us. Otherwise He is not entitled to say to us, Do my bidding, even if it leads you to death. His servants find their inspiration to absolute, unconditional self-surrender in the Love that has died for them. That which gives Him His right to dispose of us in life and death gives us the disposition to yield ourselves wholly to Him, to be His apostles according to our opportunities, and to say, ‘Whether I live or die, I am the Lord’s.’
That thought of world-wide hatred is soothed by the recurrence of the talisman, ‘For My name’s sake,’ and by a moment’s showing of a fair prospect behind the gloom streaked with lightning in the foreground. ‘He that endureth to the end shall be saved.’ The same saying occurs in Mat 24:13, in connection with the prediction of the fall of Jerusalem, and in the same connection in Mar 13:13, in both of which places several other sayings which appear in this charge to the apostles are found. It is impossible to settle which is the original place for these, or whether they were twice spoken. The latter supposition is very unfashionable at present, but has perhaps more to say for itself than modern critics are willing to allow. But Luk 21:19 has a remarkable variation of the saying, for his version of it is, ‘In your patience, ye shall win your souls.’ His word ‘patience’ is a noun cognate with the verb rendered in Matthew and Mark ‘endureth,’ and to ‘win one’s soul’ is obviously synonymous with being ‘saved.’ The saying cannot be limited, in any of its forms, to a mere securing of earthly life, for in this context it plainly includes those who have been delivered to death by parents and brethren, but who by death have won their lives, and have been, as Paul expected to be, thereby ‘saved into His heavenly kingdom.’ To the Christian, death is the usher who introduces him into the presence-chamber of the King, and he that loseth his life ‘for My name’s sake,’ finds it glorified in, and into, life eternal.
But willingness to endure the utmost is to be accompanied with willingness to take all worthy means to escape it. There has been a certain unwholesome craving for martyrdom generated in times of persecution, which may appear noble but is very wasteful. The worst use that you can put a man to is to burn him, and a living witness may do more for Christ than a dead martyr. Christian heroism may be shown in not being afraid to flee quite as much as in courting, or passively awaiting, danger. And Christ’s Name will be spread when His lovers are hounded from one city to another, just as it was when ‘they that were scattered abroad, went everywhere, preaching the word.’ When the brands are kicked apart by the heel of violence, they kindle flames where they fall.
But the reason for this command to flee is perplexing. ‘Ye shall not have gone over the cities of Israel till the Son of Man be come.’ Is Jesus here reverting to the narrower immediate mission of the apostles? What ‘coming’ is referred to? We have seen that the first mission of the twelve was the theme of Mat 10:5 - Mat 10:15, and was there pursued to its ultimate consequences of final judgment on rejecters, whilst the wider horizon of a future mission opens out from Mat 10:16 onwards. A renewed contraction of the horizon is extremely unlikely. It would be as if ‘a flower should shut and be a bud again.’ The recurrence in Mat 10:23 of ‘Verily I say unto you,’ which has already occurred in Mat 10:15, closing the first section of the charge, makes it probable that here too a section is completed, and that probability is strengthened if it is observed that the same phrase occurs, for a third time, in the last verse of the chapter, where again the discourse soars to the height of contemplating the final reward. The fact that the apostles met with no persecution on their first mission, puts out of court the explanation of the words that refers them to that mission, and takes the ‘coming’ to be Jesus’ own appearances in the places they had preceded Him as His heralds. The difficult question as to what is the terminus ad quem pointed to here seems best solved by taking the ‘coming of the Son of Man’ to be His judicial manifestation in the destruction of Jerusalem and the consequent desolation of many of ‘the cities of Israel,’ whilst at the same time, the nearer and smaller catastrophe is a prophecy and symbol of the remoter and greater ‘day of the Son of Man’ at the end of the days. The recognition of that aspect of the fall of Jerusalem is forced on us by the eschatological parts of the Gospels, which are a bewildering whirl without it. Here, however, it is the crash of the fall itself which is in view, and the thought conveyed is that there would be cities enough to serve for refuges, and scope enough for evangelistic work, till the end of the Jewish possession of the land.
In Mat 10:26 - Mat 10:31, ‘fear not’ is thrice spoken, and at each occurrence is enforced by a reason. The first of these encouragements is the assurance of the certain ultimate world-wide manifestation of hidden things. That same dictum occurs in other connections, and with other applications, but in the present context can only be taken as an assurance that the Gospel message, little known as it thus far was, was destined to fill all ears. Therefore the disciples were to be fearless in doing their part in making it known, and so working in alliance with the divine purpose. It is the same thing that is meant by the ‘covered’ that ‘shall be revealed,’ the ‘hidden’ that ‘shall be known,’ ‘that which is spoken in darkness,’ and ‘that which is whispered in the ear’; and all four designations refer to the word which every Christian has it in charge to sound out. We note that Jesus foresees a far wider range of publicity for His servants’ ministry than for His own, just as He afterwards declared that they would do ‘greater works’ than His. He spoke to a handful of men in an obscure corner of the world. His teaching was necessarily largely confidential communication to the fit few. But the spark is going to be a blaze, and the whisper to become a shout that fills the world. Surely, then, we who are working in the line of direction of God’s working should let no fear make us dumb, but should ever hear and obey the command: ‘Lift up thy voice with strength, lift it up, be not afraid.’
A second reason for fearlessness is the limitation of the enemy’s power to hurt, reinforced by the thought that, while the penalties that man can inflict for faithfulness are only corporeal, transitory, and incapable of harming the true self, the consequences of unfaithfulness fling the whole man, body and soul, down to utter ruin. There is a fear that makes cowards and apostates; there is a fear which makes heroes and apostles. He who fears God, with the awe that has no torment and is own sister to love, is afraid of nothing and of no man. That holy and blessed fear drives out all other, as fire draws the heat out of a burn. He that serves Christ is lord of the world; he that fears God fronts the world, and is not afraid.
The last reason for fearlessness touches a tender chord, and discloses a gracious thought of God as Father, which softens the tremendous preceding word: ‘Who is able to destroy both soul and body in hell.’ Take both designations together, and let them work together in producing the awe which makes us brave, and the filial trust which makes us braver. A bird does not ‘fall to the ground’ unless wounded, and if it falls it dies. Jesus had looked pityingly on the great mystery, the woes of the creatures, and had stayed Himself on the thought of the all-embracing working of God. The very dying sparrow, with broken wing, had its place in that universal care. God is ‘immanent’ in nature. The antithesis often drawn between His universal care and His ‘special providence’ is misleading. Providence is special because it is universal. That which embraces everything must embrace each thing. But the immanent God is ‘your Father,’ and because of that sonship, ‘ye are of more value than many sparrows.’ There is an ascending order, and an increasing closeness and tenderness of relation. ‘A man is better than a sheep,’ and Christians, being God’s children, may count on getting closer into the Father’s heart than the poor crippled bird can, or than the godless man can. ‘Your Father,’ on the one hand, can destroy soul and body, therefore fear Him; but, on the other, He determines whether you shall ‘fall to the ground’ or soar above dangers, therefore fear none but Him.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Mission of the Twelve
Mission of the Twelve
1. Mission of the Twelve (Mar_6:7; Luk_9:1). This mission was intended partly to prepare the way for visits from Jesus Himself, and partly to train the apostles for their future ministry. He sent them out 'two and two' (Mk), for the sake of mutual encouragement. That is the true method of undertaking missionary work, as the experience of St. Paul shows. The apostles were to preach a little, but not much, since they were beginners. They were to prepare the way for Jesus, saying, 'The kingdom of heaven is at hand.' All accounts agree that they were to work miracles on a great scale ('power over all the devils,' Lk; 'to heal every disease, and every infirmity,' Mt). They healed by anointing with oil (Mk): cp. Jam_5:14. Their power extended even to cleansing the lepers and raising the dead (Mt). This mission began about five weeks before the second Passover of the ministry (Joh_6:4), and lasted about a month. Having dismissed the apostles, Jesus went up to Jerusalem to keep the feast of Joh_5:1, probably Purim, at the beginning of March. He then rejoined the Twelve shortly before Passover: see on Joh_6:1.
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2-4. The names of the Twelve (Mar_3:13; Luk_6:12; Act_1:13). At an early period in His Galilean ministry, Jesus selected Twelve from among the disciples already called (Mk, Lk), after spending a night in prayer in 'the mountain' (Lk), as befitted so solemn and important an act. The 'Sermon on the Mount' constituted their ordination address (Lk). St. Matthew assumes these facts to be known, and introduces the Twelve abruptly, Now the names of the twelve apostles are these, without mentioning how they were called together. The chief significance of the appointment of the Twelve is that it indicates the design of Jesus to provide His society with an ordained ministry, and to give it a thoroughly efficient organisation to cope with its world-wide mission. The number twelve was suggested by the number of the Jewish patriarchs. The apostles were to be the patriarchs or spiritual ancestors of the new Israel.
The names of the apostles are always given in three groups of four names, of which the leaders (Peter, Philip, James of Alphseus) are mentioned first in all the lists. The names are always kept in their own groups, but vary in order, except that the leader is always placed first.
2. Apostles] An 'apostle' (lit. 'one sent') is more than a messenger; he is a messenger who represents the person who sends him, an 'ambassador' (2Co_5:20). The name is here introduced because this mission was the first occasion on which the Twelve began to act as apostles or ambassadors of Jesus. The name, though specially applied to the Twelve, was extended to embrace St. Paul, St. Barnabas, and other apostolic men (Act_14:4, Act_14:14, etc.).
Apostle is used without technical meaning Joh_13:16;(RM) 2Co_8:23;(RM). The Jews had 'apostles' who were sent abroad from Jerusalem to collect the Temple-money. The Greek Church calls missionaries 'apostles,' and the Nestorian Christians apply the same term to the delegates of the Archbishop of Canterbury.
Simon, who is called Peter] in Aramaic Kephas (a 'rock' or 'stone'). He received the name at his first call (Joh_1:43). The career of Peter can be constructed from these references: Mat_4:18; Mat_8:14; Mat_14:28; Mat_15:15; Mat_16:18; Mat_16:22; Mat_17:1; Mat_17:24; Mat_18:21; Mat_19:27; Mat_26:33, Mat_26:37, Mat_26:58, Mat_26:69; Luk_8:45, Luk_8:51; Luk_22:8, Luk_22:61; Luk_24:12; Joh_1:43; Joh_6:68; Joh_13:6, Joh_13:24, Joh_13:36; Joh_18:10, Joh_18:16; Joh_20:2; Joh_21:2.; Act_1:13, Act_1:15; Act_2:14; Act_3:1; Act_4:8; Act_5:3, Act_5:5, Act_5:29; Act_8:14; Act_9:32; Act_10:5; Act_11:2; Act_12:3; Act_15:7; 1Co_1:12; 1Co_3:22; 1Co_9:5; 1Co_15:5; Gal_1:18; Gal_2:7; 1Pe_1:1; 2Pe_1:1; He had Mark for his 'interpreter' (1Pe_5:13).
The tradition of his Roman residence and martyrdom, though highly probable, is not quite certain. He is first in all lists of the apostles. For his position in the Church, see on Mat_16:18.
Andrew] Mat_4:18; Mar_1:19; Mar_13:3; Joh_1:41; Joh_6:8; Joh_12:22.
James the son of Zebedee] sometimes called 'thegreat': Mar_1:19; Mar_3:17; Mar_10:37; Luk_5:1; Luk_9:53; Act_12:1. The first apostle to be martyred.
John] Mat_4:21; Mat_17:1; Mar_1:29; Mar_9:38; · Mar_10:35; Mar_13:3; Mar_14:33; Luk_22:8; Joh_1:35; Joh_13:23; Joh_18:15; Joh_19:26, Joh_19:35; Joh_20:2; Joh_21:7; Act_1:13; Act_3:1; Act_4:13; Act_8:14; Gal_2:9; Rev_1:1. See Intro, to St. John.
3. Philip] Joh_1:44; Joh_6:5; Joh_12:21; Joh_14:8.
Bartholomew] i.e. Nathanael of Cana of Galilee: see Joh_1:45; Joh_21:2.
Thomas] see Joh_11:16; Joh_14:5; Joh_20:24; Joh_21:2. There is a tradition that his real name was 'Judas.'
Matthew the publican] see Intro, and on Mat_9:9. St. Mark calls him 'Levi.'
James the son of Alphæus] lit. 'James of Alphaeus.' Called James 'the less,' or rather 'the little,' Mar_15:40. His mother was named Mary. He is not to be identified with James the Lord's 'brother,' who became head of the Church of Jerusalem, nor is his father Alphæus with Clopas (Joh_19:25), nor His mother Mary with the Virgin's sister (Joh_19:25): see further on Mat_12:46-50; Joh_19:25.
Lebbæus, whose surname was Thaddæus] He is the same as the 'Judas of James' (Luk_6:16), and the 'Judas not Iscariot' (Joh_14:22). Thaddæus is perhaps a form of 'Theudas,' and is, therefore, Greek. Lebbæus is Aramaic, but its meaning is unknown. Some regard it is a form of 'Levi.' Although Westcott and Hort reject Lebbæs from the text of this passage, it is supported by excellent authorities, and it is hard to account for its insertion, if it is not genuine.
4. Simon the Canaanite] RV 'the Cananæan,' RM 'the zealot.' 'The Zealots were a sect founded by Judas of Gamala (or of Galilee, Act_5:37), who headed the opposition to the census of Quirinius 6 or 7 a.d. They bitterly resented the domination of Rome, and would fain have hastened with the sword the fulfilment of the Messianic hope. During the great rebellion and the siege of Jerusalem their fanaticism made them terrible opponents, not only to the Romans, but to other factions among their own countrymen' (HDB.).
Judas Iscariot] Both Judas and his father Simon were called Iscariot, lit. 'man of Kerioth,' because they were natives of Kerioth, a village of S. Judah, near Hebron (Joh_15:25). He was the only Judæan apostle: see Mat_26:14, Mat_26:25, Mat_26:47; Mat_27:3; Luk_22:3; Joh_6:71; Joh_12:4; Joh_13:2, Joh_13:26, Joh_13:29; Joh_18:2; Act_1:16, Act_1:25.
5-42. Charge to the Twelve (Mar_6:7 Luk_9:1 : cp. also Luk_10:2, charge to the Seventy). The first eleven vv. of this great charge (Mat_10:5-15) represent Christ's words actually spoken to the Twelve on the occasion of this mission. The rest of the charge (Mat_10:16-42), with the exception of the last three vv., represents instructions given by Christ at other times to His apostles with reference to their missionary work after His ascension. St. Matthew adds them to the charge in accordance with his custom of grouping our Lord's sayings of a similar character together. Specially to be noticed are, (1) the limitation of the mission to Israel, and (2) the extraordinary authority over the whole human race which Christ claims for Himself throughout the charge.
The charge to the Seventy (Luk_10:2) is almost the same as the charge to the Twelve. Our Lord probably repeated to the Seventy much of what He bad said to the Twelve, because their missions were so similar.
5-15. The charge delivered on the occasion of the mission.
5. Way of the Gentiles] i.e. a road which leads to a Gentile district or city. The restriction to the Jews was part of the divine purpose that the gospel should be offered to the Jew first, and afterwards to the Gentile. It was also a condescension to the inexperience of the apostles, who would find their work easier among Jews than among hostile Samaritans or contemptuous Greeks. Only when their training was complete could they hope to face a hostile world with success. On account of the ease of their mission, and their certainty of a warm welcome, they were to take no money or food, or any staff to defend themselves with (Mat_10:9-10). Yet if they were accustomed to use a staff they might take one (Mk). Afterwards, when Christ spoke of their future mission to an unbelieving and a hostile world, He said exactly the opposite (Luk_22:36).
7. They were also to preach 'that men should repent '(Mk).
8. Raise the dead] to be taken literally. The clause is accepted by all recent editors. It is omitted by a few MSS, perhaps because there is no mention of raising the dead on this occasion. For the fulfilment see Act_9:40; Act_20:10. Freely ye have received the gift of working miracles, freely exercise it.
9. Purses] i.e. 'girdles,' in which money was carried.
10. Scrip] RV 'wallet,' i.e. provisionbasket. Two coats] i.e. two shirts or undergarments. Shoes] were forbidden as too luxurious. The apostles were to wear only sandals. 'Shoes,' said Lightfoot, 'were of more delicate use. A shoe was of softer leather, a sandal of harder.' The workman is worthy of his meat] or, 'of his hire '(Lk). Our Lord lays great stress on the principle that the clergy are to be supported by the Church, and not to be obliged to work at a secular calling: see 1Co_9:14; 1Ti_5:17, 1Ti_5:18.
11. Worthy] of the honour of receiving you.
12. Salute it] i.e. by saying 'Peace be to this house.'
13. If the house be worthy] or, as St. Luke expresses it, 'if the owner be a son of peace,' i.e. a peaceful man, worthy of the blessing.
14. Shake off the dust] The rabbis taught that the dust of heathen lands defiled. They said, 'The dust of Syria defiles, as well as the dust of other heathen countries.' The act of the apostles, therefore, signified that the city that rejected them was no better than heathen: see on Act_13:51.
15. Why was the sin of Sodom less? Because the men of Sodom sinned largely in ignorance, but rejecters of the gospel sin against light.
16-39. Later charges of Jesus, referring to work after the Ascension. Mat_10:16-22 were probably spoken in Holy Week: see Mar_13:9; Luk_21:12.
16. As sheep (Lk 'lambs') in the midst of wolves] This can only refer to the later persecutions of the apostles. According to a very early writer, Peter proceeded to ask, 'What, then, if the wolves rend the sheep?' Jesus replied that after death the lambs need not fear the wolves, for the wolves have no power to slay the soul. Wise as serpents, and harmless as doves] cp. a saying of the rabbis, 'The holy and blessed God said to the Israelites, Towards Me the Israelites are uncorrupt like the doves, but towards the Gentiles they are as cunning as serpents.' Jesus meant that the apostles were to use every human device to protect themselves from persecution, as St. Paul did when he pleaded his Roman citizenship.
17. But beware of men] better, 'beware of the men,' viz. those wolves of whom I have been speaking. Councils] i.e. courts of justice generally. Scourge you in their synagogues] A synagogue was also a court of justice in which three Jewish elders sat to judge both secular and religious cases. 'Scourging,' said the rabbis, 'was by the bench of three': cp. Act_22:19; Act_26:11; 2Co_11:24. Wetstein quotes an interesting account of a modern Jewish scourging. It was done publicly in the synagogue in the presence of a large congregation of men and women. The man was bared to the waist. The porter tied his hands to a pillar. Then the 'precentor' approached, and scourged him with thirty-nine strokes, a Psalm being sung during the ordeal.
18. Before governors and kings] 'Governors' were the Roman governors of the provinces, viz. proprætors, proconsuls, and procurators: cp. Paul before Felix and Pestus (Act_24:1; Act_25:6). 'Kings' were, (1) the emperor, who was generally so called in the East; (2) subject kings, tetrarchs, and ethnarchs, such as the Herods and Aretas; (3) independent kings, as of the Parthians, Arabians, and Indians.
For a testimony against them] RV 'to them,' i.e. to the Jews. The meaning is, that when the Jews should deliver up the apostles to governors and kings, the speeches of the apostles in their own defence would be a powerful testimony of the truth of Christianity both to Jews and Gentiles. This really happened. The persecutions greatly contributed to spread the gospel, partly by the publicity which they gave to it, and partly through the inspired testimony which the martyrs gave to Christ. When the aged Polycarp (160 a.d.) was brought before the Proconsul in the amphitheatre of Smyrna and urged to revile Christ, 'he looked with a grave face at all the multitude of lawless heathen in the arena.. and said, Eighty and six years have I served Him, and in nothing hath He wronged me; and how then can I blaspheme my King that saved me?'
19, 20. Cp. Luk_12:11-12 in addition.
19. Take no thought] RV 'be not anxious.'
It shall be given you] cp. the courage of Peter and John (Act_4:13) before the Sanhedrin.
21. The brother shall deliver up, etc.] Actual examples of Christians being delivered up by their nearest relatives are found in the Martyrologies, but the saying is to be taken more generally to refer to the rupture of all ties of kindred and affection on account of the gospel.
22. Hated of all men] cp. Tacitus the Roman historian: '(Nero) inflicted the most cruel punishments upon a sect of people who were holden in abhorrence for their crimes, and called by the vulgar “Christians.” The founder of that name was Christ, who suffered death in the reign of Tiberius, under his procurator Pontius Pilate... This pernicious superstition, thus checked for a while, broke out again; and spread not only over Judæa where the evil originated, but through Rome also, whither everything bad upon earth finds its way and is practised... A vast multitude were apprehended who were convicted, not so much of the crime of burning Rome, as of hatred to mankind... They were criminals, deserving the severest punishments': cp. also Act_7:54. To the end] viz. of the trials and persecutions.
23. Flee ye into another] The apostles are forbidden to court martyrdom, and the wisest leaders of the later Church, e.g. Polycarp and Cyprian, gave the same advice. It was often found that those who rushed eagerly forward to claim martyrdom contrary to our Lord's command, were denied the grace to attain the martyr's crown. 'Flee ye into another' (RV 'the next'), 'for owing to the time wasted in going from city to city to avoid persecution, ye shall not have gone over the cities of Israel, till the Son of man be come, and the Jewish nation and dispensation destroyed.' The meaning, as interpreted in the light of events, is that until the destruction of Jerusalem the Twelve were to confine themselves mainly to evangelising the Jews, a task which would even then be incomplete, owing to the hindrances which would arise.
Our Lord here referred to His coming to destroy Jerusalem. The apostles understood Him to refer to His final coming. This accounts for the general expectation of the early Christians that the end of the world would come in the lifetime of the first believers (1Th_4:15): see on Matthew 24 Mar_13:32.
24. The disciple, etc.] A favourite saying of Jesus used in several different connexions. Here it means that the apostles are not to expect better treatment than their Master. In Luk_6:40 it means that the disciples of blind spiritual guides are as blind as their teachers. In Joh_13:16 it means that since Jesus washes other men's feet, the disciples must do so too. In Joh_15:20 it means, as in St. Matthew, that the apostles are to expect the same persecutions which have befallen their Master.
25. Beelzebub] cp. Mat_12:24; Joh_8:48, Joh_8:52. The true form here is Beelzeboul, which is altered from Baalzebub (2Ki_1:2). 'Baalzebub' means 'Lord of flies,' and appears in OT. as a god of Ekron who gave oracles. 'Beelzeboul' in NT. is the devil. The NT. form perhaps means 'master of the house' (of the demons). J. Lightf oot regards it as meaning 'lord of dung': see on Joh_12:22.
26-33. These vv. are found in quite another connexion in Luk_12:2-9.
26. Fear them not therefore] for the whole effect of their persecutions will be to publish abroad the gospel, which but for their action would have remained obscure: cp. Mar_4:22; Luk_8:17; Luk_12:2, Luk_12:3.
27. What I tell you in darkness] A prophecy that the labours of the apostles will be more successful than those of Jesus Himself. He taught with indifferent success in the obscurity of an insignificant and remote province. They will teach successfully in the publicity of the great cities of the empire, Antioch, Ephesus, Corinth, Alexandria, Rome. What ye hear in the ear] In the Jewish schools the rabbi sat in his chair, and whispered in Hebrew into the ear of his interpreter, who then proclaimed aloud in the vulgar tongue what the rabbi had said. So the apostles were to proclaim to the wide world what Christ had whispered to them in the retirement of Galilee. Upon the housetops] Proclamations are still made in the East from the flat roofs of houses. E.g. the sabbath is proclaimed by the 'attendant' of the synagogue, who ascends to a lofty housetop, and blows there three times with the synagogue-trumpet.
28. Him which is able] i.e. God, not, as some strangely take it, the devil. In hell] i.e. Gehenna, the place of final punishment: see Mat_5:22.
29. Sparrows] At the present day, in the markets of Jerusalem and Jaffa, long strings of little birds, sparrows and larks, are offered for sale, trussed on wooden skewers. Farthing] (Lat. assarius) i.e. about a farthing and a third.
32, 33. The sense is that in the day of judgment men's fate will depend upon their attitude to Christ, and upon Christ's attitude to them, another proof of Christ's divinity.
34-36. These vv. occur in a somewhat different form and in a different connexion, Luk_12:51-53.
34. Think not, etc.] Christ could not expect that His claim to absolute dominion over the soul of man and all human institutions, would be accepted without a bitter struggle. But knowing such a struggle to be necessary for the establishment of peace with God and of permanent peace on earth, He deliberately willed it. 'The sword' stands for persecution, and for all kinds of social and domestic dissensions.
37. He that loveth father, etc.] This explains the stronger expression in Luk_14:26 about 'hating' father and mother. Observe here, again, the tremendous stress upon personal loyalty to Christ.
38. Taketh not his cross] i.e. he that is not willing to follow Me to martyrdom is not worthy of Me. The 'cross' stands here, not for trouble in general (though this is included), but for actual crucifixion, the most painful and degrading form of martyrdom. The condemned criminal was forced to 'take' or carry his cross to the place of execution. Christ here indicates that He knew beforehand not only the fact of His death, but its manner.
39. Cp. Luk_17:33, where the context is different. He that findeth his life] i.e. saves his life in time of persecution by denying Me, shall lose it in the next world. He that loseth his life, i.e. by martyrdom, for my sake shall find it in the next world, i.e. shall enjoy immortal life. The passage may also be applied to self-denial in general, by which man loses his life of self-centred worldliness, to find it again enlarged and purified.
40-42. These vv. form the conclusion of the charge to the Twelve, and are not to be referred to a later date. In St. Luke the substance of them forms the conclusion of the charge to the Seventy.
40. Cp. Luk_10:16. He that receiveth you] Those who receive Christ's representatives, the apostles, and after them His ministers (i.e. those who believe their message spoken in His name), receive Him, and with Him His Father.
41. He that receiveth a prophet, etc.] The meaning is that those who receive the apostles, because they recognise them to be prophets and righteous men and disciples, will receive the same reward as they, eternal life.
In the name of a prophet] i.e. simply because he is a prophet (a Hebraism).
42. These little ones] a tender name for the apostles themselves. Even those who only help on their mission by offering them a cup of cold water as they journey, will be rewarded: cp. Mar_9:41. Some think that 'little ones' was a standing title for pupils of the rabbis, but clear proof is wanting.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv1–2 J. W. McGarvey's The Fourfold Gospel [LXI. Third Circuit…
J. W. McGarvey's The Fourfold Gospel [LXI. Third Circuit of Galilee].
LXI. THIRD CIRCUIT OF GALILEE. THE TWELVE INSTRUCTED AND SENT FORTH. aMATT. IX. 35-38; X. 1, 5-42; XI. 1; bMARK VI. 6-13; cLUKE IX. 1-6.
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b6 And he aJesus bwent about aall the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner sickness and all manner of sickness. [In the first circuit of Galilee some of the twelve accompanied Jesus as disciples (see Mar_16:15). As Jesus himself was sent only to the Jews, so during his days on earth he sent his disciples only to them.] 7 As ye go, preach, saying, The kingdom of heaven is at hand. [It was set up about a year later, on the day of Pentecost, under the direction of the Holy Spirit-- Act_2:1-4.] 8 Heal the sick, raise the dead, cleanse the lepers, cast out demons: freely ye received, freely give. [Here is the true rule of giving. Paul repeats it at 1Co_16:2. If we would obey this rule, we would make this a happy world.] c3 And he said unto them, Take nothing for your journey, a9 Get you no gold, nor silver, cnor money; anor brass in your purses; cneither staff, nor wallet, afor your journey, cnor bread, neither have two coats. anor shoes, nor staff: for the workman is worthy of his food. [The prohibition is against securing these things before starting, and at their own expense. It is not that they would have no need for the articles mentioned, but that "the laborer is worthy of his food," and they were to depend on the people for whose benefit they labored, to furnish what they might need. This passage is alluded to by Paul ( 1Co_9:14). To rightly understand this prohibition we must remember that the apostles were to make but a brief tour of a few weeks, and that it was among their own countrymen, among a people habitually given to hospitality; moreover, that the apostles were imbued with powers which would win for them the respect of the religious and the gratitude of the well-to-do. The special and temporary commission was, therefore, never intended as a rule under which we are to act in preaching the gospel in other ages and in other lands.] b10 And he said unto them a11 And into whatsoever city or village ye shall enter, search out who in it is worthy; and there abide till ye go forth. [The customs of the East gave rise to this rule. The ceremonies and forms with which a guest was received were tedious and time-consuming vanities, while the mission of the apostles required haste.] 12 And as ye enter [364] come into an house, salute it. 13 And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. [The form of salutation on entering a house was, "Peace to this house." The apostles are told to salute each house, and are assured that the peace prayed for shall return to them if the house is not worthy; that is, they shall receive, in this case, the blessing pronounced on the house.] bWheresoever ye enter into a house, there abide till ye depart thence. c4 And into whatsoever house ye enter, there abide, and thence depart. b11 And whatsoever place shall not receive you, and they hear you not [Jesus here warns them that their experiences would not always be pleasant], a14 And whosoever cas many as ashall creceive you not, anor hear your words, bas ye go forth thence, aout of that house or that city [The word "house" indicates a partial and the word "city" a complete rejection], { cwhen you depart from that city, bshake off the dust that is under your feet aof your feet. cfrom your feet bfor a testimony unto them. cagainst them. [The dust of heathen lands as compared with the land of Israel was regarded as polluted and unholy ( Amo_2:7, Eze_27:30). The Jew, therefore, considered himself defiled by such dust. For the apostles, therefore, to shake off the dust of any city of Israel from their clothes or feet was to place that city on a level with the cities of the heathen, and to renounce all further intercourse with it.] a15 Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city. [For comment on similar remarks, see 2Sa_12:20, Mat_6:16, Mat_6:17). When an apostle stood over a sick man to heal him by a touch or a word, he was about to send him out of his sick chamber, and just before the word was spoken, the oil was applied. It was, therefore, no more than a token or symbol that the man was restored to his liberty, and was from that moment to be confined to his chamber no longer. Comp. Jam_5:14. This practice bears about the same relation to the Romish practice of extreme unction as the Lord's Supper does to the mass, or as a true baptism does to the sprinkling of an infant.]
[FFG 362-369]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On vv2, 5, 6, 8, 9, 16, 19, 23, 25, 28, 34, 41 The word apostle, = "one sent forth," is used…
apostles
The word apostle, = "one sent forth," is used of our Lord Heb 3:1. Elsewhere it is used for the twelve who were called to that office by our Lord during His earth ministry; of Paul, called to the apostleship by the risen and ascended Lord, and of Barnabas Act 14:14 specially designated by the Holy Spirit Act 13:2. Of Matthias, chosen by lot by the eleven to take the place of Judas Iscariot, Act 1:16-26 it is said: "And he was numbered with the eleven." Act 1:26.
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The "signs" of an apostle were
(1) They were chosen directly by the Lord Himself, or, as in the case of Barnabas, by the Holy Spirit Mat 10:1; Mat 10:2; Mar 3:13; Mar 3:14; Luk 6:13; Act 9:6; Act 9:15; Act 13:2; Act 22:10; Act 22:14; Act 22:15; Rom 1:1
(2) They were endued with sign gifts, miraculous powers which were the divine credentials of their office Mat 10:1; Act 5:15; Act 5:16; Act 16:16-18; Mat 28:8; Mat 28:9.
(3) Their relation to the kingdom was that of heralds, announcing to Israel only Mat 10:5; Mat 10:6 the kingdom as at hand. (See Scofield "Mat 4:17") and manifesting kingdom powers Mat 10:7; Mat 10:8.
(4) To one of them, Peter, the keys of the kingdom of heaven, viewed as the sphere of Christian profession, as in Matthew 13, were given Mat 16:19.
(5) Their future relation to the king will be that of judges over the twelve tribes Mat 19:28.
(6) Consequent upon the rejection of the kingdom, and the revelation of the mystery hid in God Mat 16:18; Eph 3:1-12 the Church, the apostolic office was invested with a new enduement, the baptism with the Holy Spirit Act 2:1-4 a new power, that of imparting the Spirit to Jewish-Christian believers; a new relation, that of foundation stones of the new temple Eph 2:20-22 and a new function, that of preaching the glad tidings of salvation through a crucified and risen Lord to Jew and gentile alike.
(7) The indispensable qualification of an apostle was that he should have been an eye- witness of the resurrection Act 1:22; 1Co 9:1.
James son of Zebedee (See Scofield "Mat 4:21").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 7. The Messengers of the Kingdom.
7. The Messengers of the Kingdom.
CHAPTER 10
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1. The Twelve Disciples. (Mat 10:1-4.)
2. Their Commission. (Mat 10:5-15.)
3. Persecutions Promised. (Mat 10:16-23.)
4. Words of Encouragement.(Mat 10:24-33.)
5. Not Peace but the Sword. (Mat 10:34-36.)
6. True Discipleship and Rewards. (Mat 10:37-42.)
We learn now how our Lord, who is truly the Lord of the Harvest, sends forth the laborers. He does it as the King, who came to offer the Kingdom to Israel. He sends forth the laborers into the harvest as messengers of Himself to announce the same message, which He announced, “The Kingdom of the heavens has drawn nigh,” and confers to them the authority and the power to heal the infirm, raise the dead, and cast out demons. This sending forth, as we shall see, was altogether in connection with the Kingdom; it was therefore only temporary and ended with the complete rejection of the Kingdom by Israel. However, there is a time coming when a Jewish remnant will again go forth to preach the Gospel of the Kingdom. This will be during the great tribulation.
It is strange that Christian believers should go to the tenth chapter of Matthew and look upon what is written here as meaning the sending forth of the laborers, missionaries, preachers and teachers to proclaim the Gospel of Grace, when there was first of all no Gospel of Grace and when the words of our Lord so clearly show that it could not refer to anything outside of Israel and Israel’s land. Yet this wrong application is constantly made. It is claimed by some on the authority of this chapter that missionary efforts should consist in not preaching alone, but healing of the sick. They send out, therefore, missionaries who are physicians, and supply them with drugs and surgical instruments, as if our Lord did anything of the kind. Others again claim that the healing of the sick, besides the preaching of what they term, the Kingdom of the heavens, is still in order, and they act according to this belief; however, the raising of the dead they do not include in their powers. The Mormons with their abominable and blasphemous teachings likewise go to this chapter, going forth two by two and trying to follow the other commands given. All this confusion is at once ended, when we look upon the sending forth of the laborers here, as the sending forth of messengers to announce the Kingdom; after the Kingdom had been postponed this special mission of the twelve ended.
The first verse in the chapter tells us that He called His twelve disciples and that He gave them power over unclean spirits, so that they should cast them out, and heal every disease and every bodily weakness. The twelve messengers, whose names are given in the second, third and fourth verses, stand as such always in relation to Israel. He tells them later, “Ye shall also sit on twelve thrones, judging the twelve tribes of Israel “ (Mat 19:28). Even in the New Jerusalem there will be this distinction. “Her shining was like a most precious stone, as a crystal like jasper stone; having a great, high wall; having twelve gates, and at the gates twelve angels, and names inscribed, which are those of the twelve tribes of the sons of Israel. And the wall of the city had twelve foundations, and on them twelve names of the twelve apostles of the Lamb” (Rev 21:12-14). The twelve apostles thus stand in prominent and definite relation to Israel. Here among the twelve, who are sent forth, is also the name of Judas the Iscariot, who delivered Him up. After his awful end another was rightly and divinely chosen in his place, that is Matthias. It is astonishing to hear able teachers of the Word talk and write of the mistake which the eleven made in the first chapter in the book of Acts in casting the lot and choosing Matthias. We have heard all kinds of criticism upon their action. They were, however, guided aright, and did not make a mistake, for they acted upon the Word of God in the Psalms, and in the casting of the lot they were fully authorized by the Old Testament Scriptures, and besides this, they did it in dependence on the Lord. It is also said by these brethren who see in the choosing of Matthias an error, that the Lord wanted Paul to be the one who belongs to the twelve. This is the worst blunder of all. The Holy Spirit fully endorses the action of the eleven before Pentecost through Paul himself. In 1Co 15:5 we read that the risen Lord was seen by the twelve. In the eighth verse Paul says: “And last of all, as to an abortion, He appeared to me also.” It is clear from this passage that Paul does not belong to the twelve. Paul, as apostle to the Gentiles, is an apostle not from men nor through man (Gal 1:1); he received his apostleship from the risen and glorified Lord. It is through Paul as the one who has no earthly connections, but has it all from above, that the Gospel of Grace as well as the mystery hid in former ages is made known.
In the Epistles given through Paul we read, therefore, all concerning the Gospel of Grace, the church and the ministry, which is for this age, an age in which our Lord Jesus Christ is not King, but Lord in Glory. It is from the Glory as Head of the Body He gives gifts. “He that descended is the same who also ascended up above all the heavens, that He might fill all things; and He has given some apostles, and some prophets, and some evangelists, and some shepherds and teachers, for the perfecting of the saints” (Eph 4:10-12). He ministers then through the instruments He chooses from above, and nowhere in the Epistles do we read anything like that which is contained in the tenth chapter of Matthew. Let us divide the Word of truth rightly and not put the church and the ministry of the church in the chapter before us. All this will become clearer to us as we turn to the different verses.
For instance, in the sixth verse we read: “Go not off into the way of the Gentiles, and into a city of Samaritans enter ye not; but go rather to the lost sheep of the house of Israel .” This is a limited sphere. They had nothing to do and could have nothing to do with the Gentiles nor with Samaritans. After the death and resurrection of our Lord the Gospel was to be preached, beginning in Jerusalem, in Samaria, to the uttermost parts of the earth. The lost sheep of the house of Israel, that much “spiritualized” phrase, were not Gentiles, nor were they the church, for a church was not and could not be then. Their preaching was only this text: “The Kingdom of the heavens has drawn nigh.” What does it mean? It meant that the promised Kingdom for Israel, and through Israel to the nations, the Kingdom with all its earthly blessings, was about to come. It was heralding the fact of the presence of the King to set up the Kingdom, if His own would have it. Such a preaching of the Kingdom of the heavens is not given now. After the church age closes by the removal of the church from the earth into heaven, as foreshadowed by the vessel which Peter saw coming out of heaven and again received into heaven, then the kingdom will again draw nigh in the person of the returning King and Lord with His saints.
He tells them: “Ye have received gratuitously, give gratuitously. (Christian Science also claims to follow this chapter by healing the sick. But “freely give” is not practiced by this wicked cult. It costs to be healed.) Do not provide yourselves with gold, or silver, or brass, for your belts, nor scrip for the way, nor two body coats, nor sandals, nor a staff, for the workman is worthy of his nourishment.” Some well-meaning persons have tried to follow out these commandments to the very letter, but it was never meant for the servants of Christ to be followed literally during this age. However, two principles are in these words before us, which find their application in this age. They had received the message and power gratuitously and thus they were to give it. The Gospel is to be free, without price and without money. This principle holds good at this time. How great the failure in Christendom, with its salaried ministry, pew rents, fairs and entertainments to make money for the building of churches and other things!
They were to go forth with no provision made. This made them altogether dependent upon the Lord who had sent them. Trust in the Lord, who sends out the laborer, is another principle, which belongs to this age as well. All disappointment and discouragement for the servant of Christ comes in when he looks not to the Lord but to man. The Lord never disappoints. “And He said to them, When I sent you without purse and scrip and sandals, did ye lack anything? And they said, Nothing” (Luk 22:35). The Lord who calls His servants and sends them forth always keeps them when they walk in simple dependence upon Himself.
From verses 11 to 15 we read other instructions for this special mission. In city and village they were to inquire for them who are worthy. The worthiness consisted undoubtedly in a desire to know Messiah, “waiting for the consolation of Israel .” The Gospel of Grace, which is preached now, is preached without any such distinction. Its message is: “Whosoever,” even the most unworthy. At the end of this paragraph (Mat 10:15) there is the threatening of judgment when their message is not accepted.
In the next four verses (Mat 10:16-20) we read of how their ministry would be accepted. “Behold I send you as sheep in the midst of wolves; be therefore prudent as the serpents and guileless as doves. But beware of men; for they will deliver you up to sanhedrins and scourge you in their synagogues.” And so they did reject the Lord and the servants He sent. But it was not alone confined to the Jews -- sanhedrin and synagogue -- but the Gentiles would treat them in the same way. “And ye shall be brought before rulers and kings for my sake, for a testimony to them and to the nations.” Part of the fulfillment of all this is found in the book of Acts. We see here also a deeper meaning and refer to these words again when we come to another verse.
“But when they deliver you up, be not careful how or what ye shall speak; for it shall be given to you in that hour what ye shall speak. For ye are not the speakers, but the Spirit of your Father which speaks in you.” We can point to Stephen in Act 7:1-60 as an illustration how fully this promise has been fulfilled.
The most bitter persecution is now promised them by our Lord: “But brother shall deliver up brother to death, and father child; and children shall rise up against parents and shall put them to death; and ye shall be hated of all on account of my name. But he that has endured to the end shall be saved. But when they persecute you in this city, flee to the other, for verily I say to you, Ye shall not have completed the cities of Israel until the Son of Man be come.” These words are perhaps the most important in the whole chapter. They are a kind of key to the entire chapter.
The coming of the Son of Man which is mentioned is His second coming. The giving of the testimony by Jewish disciples concerning the Kingdom of the heavens is according to the words of our Lord to continue till He comes again. How are we to understand this? The testimony which was begun by the apostles up to the time when Israel rejected once more the offers of mercy from the risen Lord, when He was still waiting for their repentance as a nation, is an unfinished testimony. After that offer was again rejected the great parenthesis, the church age, began, and during this age (which is not reckoned in the Old Testament) there is no more Jewish testimony of the kingdom of the heavens. Israel nationally is set aside, blindness in part is theirs till the fulness of the Gentiles is come in. When the church is complete and the rapture of the saints has taken place, then the Lord begins to deal with His people Israel again. There is the seventieth week of Dan 9:1-27 yet to come, and this week of seven years forms the end of this dispensation. In this coming last week of seven years the church testimony is finished and Jewish believers will take up the unfinished testimony to the nation and proclaim once more “The Kingdom of the heavens is at hand.” The 24th chapter in this Gospel is a continuation of the 10th chapter, inasmuch as Mat 24:1-51 shows us the unfinished testimony of the 10th chapter, finished and completed. (Read Mat 24:5-32.) In Mat 24:1-51 we read of the great tribulation, so likewise here in the tenth chapter. In Mic 7:1-20 we read of a dark picture and there the Spirit of Christ reveals a tribulation, which His lips on the earth proclaim to His disciples. Then during the tribulation (never now) it will mean enduring to the end and salvation will come then by the visible return of the Son of Man from heaven. What our Lord said in Mat 10:17 and Mat 10:18 about persecutions from Jews and Gentiles for these witnesses will find its final great fulfilment in that great tribulation, when not alone the unbelieving nation will persecute the believing and witnessing Jewish remnant, but nations as well.
From the twenty-fourth verse to the end of the chapter our Lord continues to speak to the twelve, who were about to go forth. His words are now words of encouragement, not to fear; they were safe in the hands of His Father. While all these words had a special significance for the Jewish disciples our Lord sent forth, they also contain precious comfort and instruction for every true believer living in this day. It would be extremely one sided to pass over these words of our Lord and treat them as not containing truth for us. Every word which our God and Father has been pleased to give us has a meaning for us.
First of all our Lord speaks of the position of the disciple. “The disciple is not above his teacher, nor the bondman above his Lord. It is sufficient for the disciple that he should become as his teacher, and the bondman as his lord. If they have called the master of the house Beelzebub, how much more those of his household?” (Mat 10:24-26). (Beelzebub means “Lord of the house,” that is, Satan as the possessor of the house.) The position of the disciple is then according to these words identification of the closest kind with His Lord. However, to learn fully of this identification with Him, who is our Saviour and Lord, we do not go to this first Gospel. The Gospel of Matthew was not written with this purpose. In the Gospel of John, the Gospel of Life and Resurrection, and the First Epistle of John as well as the Epistles given by the Holy Spirit through Paul, we learn of the blessed identification which exists by Grace between the Lord and His own. How preciously it is revealed by Himself in that Holy of Holies in the Gospel of John, the seventeenth chapter. And this chapter itself is but the germ out of which the Holy Spirit develops in the Pauline Epistles, the Gospel of Grace and the truth concerning the Church as the Body of Christ. In that marvelous chapter our Lord intercedes before His Father for the very disciples (as well as ourselves) whom He sent forth in the beginning of His earthly ministry. Altogether one with Him, is the golden thread which goes through His prayer. And He said; “The world has hated them, because they are not of the world, as I am not of the world. I do not demand that thou shouldest take them out of the world, but that thou shouldest keep them out of evil.” In the First Epistle of John the Holy Spirit says: “Do not wonder, brethren, if the world hate you,” and in the upper room He said to His own: “If the world hate you, ye know that it hated Me before you” (Joh 15:18). It is therefore an identification of the closest nature in which we stand with our Lord. And do we ever stop and think on these things? How little we do, how little all this is real to us? It is true little of the reproach of Christ is seen in these days; but little hatred from the side of the world, nor any names of rejection. We ask why? The answer is soon given. The professing church has turned her back upon her heavenly calling and with that upon the Lord. She has committed adultery in loving the world and has returned to the beggarly elements of this world. But let the true believer leave this camp and go outside of that which professes His name and soon enough the reproach will have to be borne. Christendom and the world has little use for one who walks in true separation. Still how precious is that place. If it is reproach it is His reproach; hatred, it is the same with which He was hated. Reproach, hatred and persecution is the seal of identification and fellowship with Him.
But with this our Lord does not leave it. He comforts those He sent forth. And now He speaks the word which is to calm their fears: “Fear not.” What meaning it has coming from such lips! Angels spoke the word “Fear not” in olden times. They are but creatures sent with a message from the Throne. But He who speaks here is the Creator Himself made a little lower than the angels He had created; the Omnipotent One, our Lord speaks, “Fear not!” “Fear them not therefore; for there is nothing covered which shall not be revealed, and secret which shall not be known. What I say to you in darkness speak in the light, and what ye hear in the ear preach upon the houses.” In other words, He tells them of the day when all is to be uncovered, and the secret things to be made known. This fact is ever to be before them. It is to be daily before us. Oh, brethren, let us learn to look at all things in the light of the Judgment seat! “Do not judge anything before the time, until the Lord shall come, who shall also bring to light the hidden things of darkness, and shall make manifest the counsels of hearts; and then shall each have his praise from God” (1 Corinth. 4:5). In view of this revelation of the secret things our Lord tells us to be bold and to declare the whole counsel of God.
Then what harm can men do to him anyway, who is Christ’s (and Christ is God’s). We belong to God, we are His own. No man can do us any harm with his persecution or hatred. Therefore He says now: “And be not afraid of those who kill the body but cannot kill the soul.” What if they should even go so far as to kill the body, as they often did and will yet do, especially to the Jewish Saints in the great tribulation. (We mention again that all these words have a future meaning and fulfillment during that time of Jacob’s trouble, after the removal of the church. The Jewish believers will know the comfort of these words, as Saints during this age know them.) If they kill the body they cannot kill the soul and the killing of the body and faithful testimony given through martyrdom will enrich the Lord as well as the disciple. We may not be called upon to surrender thus our bodies, yet the principle of it is ours; fear nothing outward, nothing temporal, whatever it may be. “But fear rather Him who is able to destroy both soul and body in hell.” (Here Gehenna and not Hades. Gehenna is correctly translated hell.) And He who is able to do that and will do it at the great white Throne to the unsaved, is God. He then is to be feared alone. Of course all this is not to be read as referring to the believer. He who has believed is passed from death unto life, he does not come into judgment. Once saved means always saved. We must, however, not overlook the fact that among the twelve there was one who was not saved. It was the first warning coming to Judas. He looked to outward things and was a thief.
Words of comfort come next. “Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your Father; but of you even the hairs of the head are all numbered. Fear not therefore; ye are better than many sparrows.” And where is the child of God who does not rejoice in such a statement? He knows the sparrows upon the housetops as He knew the fish in the sea and the piece of money, which laid on the bottom of the sea. He knows every hair of His own. He speaks of a special providence which watches over every child of God. Happy are we if we walk in the simplicity of a child before our Father and our Lord and ever know by day and by night “He careth for you.” We are all in His hands.
The words of responsibility follow: “Everyone therefore who shall confess me before men, I also will confess before my Father who is in the Heavens. But whosoever shall deny Me before men, him will I also deny before my Father who is in the Heavens.”
He who believes in the name of the Lord Jesus is saved; confession with the mouth follows ( Rom 10:8-12).
Every one who believes in the Lord Jesus Christ and confesses with the mouth that Jesus is Lord, such confesses Him before men. This confession of Him is ever to increase not only with the lips but in the conduct and the life. Thus every true believer is a confessor of Jesus as Lord and the Lord in His day will confess him before His Father. Individual faithfulness will of course bring a corresponding reward. The unsaved denies Him before men. He may have the name of Jesus upon his lips but he trusts not in Him and this is the denial and he who has not believed will not be confessed before the Father, because the unsaved is none of His.
In the few verses which follow, 34-36, our Lord describes the characteristics of this age, the age in which we live and which is so rapidly ending up. “Do not think that I have come to send peace upon the earth. I have not come to send peace, but a sword.” Many puzzled Jews have come to us with this word and asked what Jesus of Nazareth meant. How could He be our Messiah when instead “of peace He sends the sword?” “Is not Messiah the Prince of Peace to speak peace to the nations?” However we learn that the words He speaks here, foretelling the history of this age, are blessed evidences of His divinity. This age is not the age of world wide peace. “Peace on Earth” is not yet reached in the divine program for the earth. The King and His kingdom rejected, He Himself absent, strife, confusion and wars, the sword reigns. But the King is coming back. Before His return as King out of the opened heavens the sword will be unsheathed and peace be taken from the earth. The nations may boast of peace among themselves at this time, but it will not last very long and soon the rider upon the red horse will gallop over the earth (Rev 6:1-17). Peace like a river will surely flow after the King has come and all swords have become plowshares. The Lord hasten the day.
And what place and position has the true disciple with Christ in this age? Christ is rejected and scorned. He Himself is to be owned and full devotedness shown to Him, and that means -- suffering.
“He who loves father or mother above me is not worthy of me; and he who loves son or daughter above me is not worthy of me. And he who does not take up his cross and follow me is not worthy of me. He that finds his life shall lose it; he who has lost his life for my sake shall find it.”
But there is another side. Not alone the suffering but the glory which is to follow. The recompense is as sure as the suffering and the recompense will be greater than the sufferings.
“He that receives you, receives me, and he that receives me, receives Him who has sent me. He that receives a prophet in a prophet’s name shall receive a prophet’s reward; he that receives a righteous man in a righteous man’s name shall receive a righteous man’s reward. And whosoever shall give to drink to one of these little ones a cup of cold water only, in the name of a disciple, verily he shall in no wise lose his reward.” The one who receives a prophet shall have the blessing of a prophet -- he who receives the Son of God becomes the Son of God, Heir of God and joint heir with Jesus Christ, and anything done, which has love for its motive, will not be forgotten.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 2, 5, 7, 9, 11, 12, 13, 16, 17, 19, 21, 23, 26, 28, 32, 34, 37, 40 The Commission to the Twelve.
The Commission to the Twelve.
Laborers for the harvest:
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v. 1. And when He had called unto Him His twelve disciples, He gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.
The first part of Christ’s Galilean ministry was over. He had spread the Gospel-message by His personal preaching in all parts of the northern country. But the conditions, as He had just told His disciples, demanded at the same time more general and more intensive work. And so He commissioned His twelve disciples, the twelve that were later distinguished by that name, whose relation to the Lord had been unusually intimate from the first. He had many other disciples or adherents. His Word had not returned void. Most of those that had experienced His healing power had accepted His Gospel and were His true believers. Many of these stayed in their own homes, testifying for the Lord upon occasion. Others, and among them these twelve as the most prominent, accompanied the Lord on all or most of His journeys. The twelve He here called for a special mission. The sum of His charge to them: Power over unclean spirits and power of healing both the severer sicknesses and the infirmities or weaknesses of the people. The authority to heal was especially necessary for the work in Galilee, since the fame of Jesus rested largely upon His miracles, and the populace would naturally demand some proof of their commission, if they claimed to have been sent by Christ.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 2, 5, 8, 11, 14, 16, 19, 21, 24, 26, 28, 32, 34, 37, 40, 42 Connecting Statement:
Connecting Statement:
This begins an account of Jesus sending out his twelve disciples to do his work.
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called his twelve disciples together
"summoned his 12 disciples" (See: Numbers)
gave them authority
Be sure that the text clearly communicates that this authority was 1) to drive out unclean spirits and 2) to heal disease and sickness.
to drive them out
"to make the unclean spirits leave"
all kinds of disease and all kinds of sickness
"every disease and every sickness." The words "disease" and "sickness" are closely related but should be translated as two different words if possible. "Disease" is what causes a person to be sick. "Sickness" is the physical weakness or affliction that results from having a disease.
translationWords
Jesus
disciple
authority
demon
cast out
cure
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 12, 13, 14, 15, 16, 19, 21, 23, 25, 28, 29, 32, 34, 37, 41, 42 10:1 Jesus called his twelve disciples as workers in…
10:1 Jesus called his twelve disciples as workers in the harvest (9:37-38). The choice of twelve is not accidental—it recalls the twelve tribes of Israel. Jesus was appointing new leaders for the new people of God under his reign as Messiah (16:18-19; 18:18; 19:28; 21:43). • gave them authority (9:6-8; 28:18): Jesus enabled the Twelve to perform ministries that the Jewish leaders could not accomplish (9:32-34; 10:5-8). The authority to cast out evil spirits (8:28) and to heal are ascribed to Jesus (4:23; 8:1–9:35) in similar terms.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.