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Matthew 10:16
Verse
Context
Sheep among Wolves
15Truly I tell you, it will be more bearable for Sodom and Gomorrah on the day of judgment than for that town.16Behold, I am sending you out like sheep among wolves; therefore be as shrewd as snakes and as innocent as doves.17But beware of men; for they will hand you over to their councils and flog you in their synagogues.
Sermons
Ray Comfort
John Piper
K.P. Yohannan
Erlo Stegen
Josef Tson
Edgar F. Parkyns
Zac PoonenSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
Behold, I send you forth--The "I" here is emphatic, holding up Himself as the Fountain of the Gospel ministry, as He is also the Great Burden of it. as sheep--defenseless. in the midst of wolves--ready to make a prey of you (Joh 10:12). To be left exposed, as sheep to wolves, would have been startling enough; but that the sheep should be sent among the wolves would sound strange indeed. No wonder this announcement begins with the exclamation, "Behold." be ye therefore wise as serpents, and harmless as doves--Wonderful combination this! Alone, the wisdom of the serpent is mere cunning, and the harmlessness of the dove little better than weakness: but in combination, the wisdom of the serpent would save them from unnecessary exposure to danger; the harmlessness of the dove, from sinful expedients to escape it. In the apostolic age of Christianity, how harmoniously were these qualities displayed! Instead of the fanatical thirst for martyrdom, to which a later age gave birth, there was a manly combination of unflinching zeal and calm discretion, before which nothing was able to stand.
John Gill Bible Commentary
But beware of men,.... Of these men, comparable to wolves, before spoken of: the phrase is somewhat uncommon and emphatical, and designs not merely wicked men in common, the men of the world, and enemies of the Gospel; but chiefly such of them as were men of note and authority, ecclesiastical and civil governors of the people, the Scribes, Pharisees, elders, and chief priests, and other rulers; and the advice to the apostles is, to take care how they came into their company, and put themselves into their hands; who would seek all opportunities and occasions against them, and use their power and interest to do them hurt: for they will deliver you up to the councils, or sanhedrim, of which there were three sorts; the greater, which consisted of seventy one persons, and was only held in Jerusalem; the lesser one, which was made up of twenty three members, and was kept in every place where there were an hundred and twenty Israelites; and the third, where there was not that number, and was a triumvirate, or a bench of three judges only (b). And they will scourge you in their synagogues; where the triumvirate, or bench of three Judges kept their court; under whose cognizance were pecuniary judgments, and such as related to thefts, damages, restitutions, ravishing, and enticing of virgins, and defamation; also to plucking off of the shoe, and refusing a brother's wife, to the plant of the fourth year, second tithes whose price is unknown, holy things, and the estimations of goods; to these belonged also laying on of hands, the beheading of the heifer, and, among the rest, , "scourging was by the bench of three" (c). The manner of performing it was this (d): "they bind both his hands to a pillar, here and there; and the minister of the synagogue takes hold of his clothes, and if they are rent, they are rent; and if they are ripped in the seam, they are ripped till his breast is uncovered; for he is not to beat him on his clothes, as it is said, "he shall beat him", but not his clothes: and a stone is placed behind him, on which the minister that scourges stands, and a white leather whip in his hand, doubled two and two with four, and two lashes of an ass's hide, going up and down: the breadth of the whip was an hand's breadth, and the length of it, so as to reach to the navel, and the handle of the whip, by which he took hold, was the length of an hand; and he lifts up the whip with both his hands, and strikes with one hand, with all his might; and gives him the third part of his stripes before, upon his breast, between his paps, and two thirds behind him; one third upon this shoulder, and the other upon the other shoulder. He that scourges neither stands, nor sits, but bows; as it is said, "the judge shall cause him to lie down, and to be beaten before his face"; for the eyes of the judge shall be upon him, that he do not look upon anything else, and smite him from thence; for no two strokes are as one; the greatest of the judges reads all the time he is scourging, viz. these passages; "if thou wilt not observe to do all the words of this law", &c. and "the Lord will make thy plagues wonderful", &c. and he intends to finish the verses with the stripes; but if he does not finish, he returns to the beginning of the Scripture, and reads, and returns, and reads until the whole scourging is over: and the second of the judges numbers the stripes; and the third says to the minister strike: every time he strikes, it is at his orders he strikes.'' Now, as this punishment was inflicted by the chazan, or minister of the synagogue, who was a sort of sexton, so it was done in the synagogue itself: and according to our Lord's predictions here, and in Mat 23:34 as the former of these, delivering up to councils, had its accomplishment in part, in the apostles, Act 4:1 so the latter, scourging in their synagogues, was fulfilled both by Paul, Act 22:19 and upon him, Co2 11:24. Epiphanius tells (e) us of one Joseph, a Jew, who was caught by the Jews reading the Gospels in his own house; upon which they dragged him away, and had him to the synagogue, and there "scourged" him. Now as these things did not befall the apostles till after the death of Christ, it is clear that the context refers not to their first, but to an after mission. (b) Maimon. Hilch. Sanhedrim, c. 1. sect. 3, 4. (c) Misn. Sanhedrim, c. 1. sect. 1, 2, 3. (d) Maimon. Hilch. Sanhedrim, c. 16. sect. 8, 9, 10, 11. Misn. Maccot, c. 3. sect. 12, 13, 14. (e) Contra Haeres. 1. 1. Haeres. 30.
Matthew Henry Bible Commentary
All these verses relate to the sufferings of Christ's ministers in their work, which they are here taught to expect, and prepare for; they are directed also how to bear them, and how to go on with their work in the midst of them. This part of the sermon looks further than to their present mission; for we find not that they met with any great hardships or persecutions while Christ was with them, nor were they well able to bear them; but they are here forewarned of the troubles they should meet with, when after Christ's resurrection, their commission should be enlarged, and the kingdom of heaven, which was not at hand, should be actually set up; they dreamed of nothing then, but outward pomp and power; but Christ tells them, they must expect greater sufferings than they were yet called to; that they should then be made prisoners, when they expected to be made princes. It is good to be told what troubles we may hereafter meet with, that we may provide accordingly, and may not boast, as if we had put off the harness, when we are yet but girding it on. We have here intermixed, I. Predictions of trouble: and, II. Prescriptions of counsel and comfort, with reference to it. I. We have here predictions of trouble; which the disciples should meet with in their work: Christ foresaw their sufferings as well as his own, and yet will have them go on, as he went on himself; and he foretold them, not only that the troubles might not be a surprise to them, and so a shock to their faith, but that, being the accomplishment of a prediction, they might be a confirmation to their faith. He tells them what they should suffer, and from whom. 1. What they should suffer: hard things to be sure; for, Behold, I send you forth as sheep in the midst of wolves, Mat 10:16. And what may a flock of poor, helpless, unguarded sheep expect, in the midst of a herd of ravenous wolves, but to be worried and torn? Note, Wicked men are like wolves, in whose nature it is to devour and destroy. God's people, and especially his ministers, are like sheep among them, of a contrary nature and disposition, exposed to them, and commonly an easy prey to them. It looked unkind in Christ to expose them to so much danger, who had left all to follow him; but he knew that the glory reserved for his sheep, when in the great day they shall be set on his right hand, would be a recompence sufficient for sufferings as well as services. They are as sheep among wolves, that is frightful; but Christ sends them forth, that is comfortable; for he that sends them forth will protect them, and bear them out. But that they might know the worst, he tells them particularly what they must expect. (1.) They must expect to be hated, Mat 10:22. Ye shall be hated for my name's sake: that is the root of all the rest, and a bitter root it is. Note, Those whom Christ loves, the world hates; as whom the court blesses the country curses. If the world hated Christ without a cause (Joh 15:25), no marvel if it hated those that bore his image and served his interests. We hate what is nauseous, and they are counted as the offscouring of all things, Co1 4:13. We hate what is noxious, and they are counted the troublers of the land (Kg1 18:17), and the tormentors of their neighbours, Rev 11:10. It is grievous to be hated, and to be the object of so much ill-will, but it is for thy name's sake; which, as it speaks the true reason of the hatred, whatever is pretended, so it speaks comfort to them who are thus hated; it is for a good cause, and they have a good friend that shares with them in it, and takes it to himself. (2.) They must expect to be apprehended and arraigned as malefactors. Their restless malice is resistless malice, and they will not only attempt, but will prevail, to deliver you up to the councils (Mat 10:17, Mat 10:18), to the bench of aldermen or justices, that take care of the public peace. Note, A deal of mischief is often done to good men, under colour of law and justice. In the place of judgment there is wickedness, persecuting wickedness, Ecc 3:16. They must look for trouble, not only from inferior magistrates in the councils, but from governors and kings, the supreme magistrates. To be brought before them, under such black representations as were commonly made of Christ's disciples, was dreadful and dangerous; for the wrath of a king is as the roaring of a lion. We find this often fulfilled in the acts of the apostles. (3.) They must expect to be put to death (Mat 10:21); They shall deliver them to death, to death in state, with pomp and solemnity, when it shows itself most as the king of terrors. The malice of the enemies rages so high as to inflict this; it is the blood of the saints that they thirst after: the faith and patience of the saints stand so firm as to expect this; Neither count I my life dear to myself: the wisdom of Christ permits it, knowing how to make the blood of the martyrs the seal of the truth, and the seed of the church. By this noble army's not loving their lives to the death, Satan has been vanquished, and the kingdom of Christ and its interests greatly advanced, Rev 11:11. They were put to death as criminals, so the enemies meant it, but really as sacrifices (Phi 2:17; Ti2 4:6); as burnt offerings, sacrifices of acknowledgement to the honour of God, and in his truth and cause. (4.) They must expect, in the midst of these sufferings, to be branded with the most odious and ignominious names and characters that could be. Persecutors would be ashamed in this world, if they did not first dress up those in bear-skins whom they thus bait, and represent them in such colours as may serve to justify such cruelties. The blackest of all the ill characters they give them is here stated; they call them Beelzebub, the name of the prince of the devils, Mat 10:25. They represent them as ringleaders of the interest of the kingdom of darkness, and since every one thinks he hates the devil, thus they endeavour to make them odious to all mankind. See, and be amazed to see, how this world is imposed upon: [1.] Satan's sworn enemies are represented as his friends; the apostles, who pulled down the devil's kingdom, were called devils. Thus men laid to their charge, not only things which they knew not, but things which they abhorred, and were directly contrary to, and the reverse of. [2.] Satan's sworn servants would be thought to be his enemies, and they never more effectually do his work, than when they pretend to be fighting against him. Many times they who themselves are nearest akin to the devil, are most apt to father others upon him; and those that paint him on others' clothes have him reigning in their own hearts. It is well there is a day coming, when (as it follows here, Mat 10:26) that which is hid will be brought to light. (5.) These sufferings are here represented by a sword and division, Mat 10:34, Mat 10:35. Think not that I am come to send peace, temporal peace and outward prosperity; they thought Christ came to give all his followers wealth and power in the world; "no," says Christ, "I did not come with a view to give them peace; peace in heaven they may be sure of, but not peace on earth." Christ came to give us peace with God, peace in our consciences, peace with our brethren, but in the world ye shall have tribulation. Note, They mistake the design of the gospel, who think their profession of it will secure them fRom. for it will certainly expose them to, trouble in this world. If all the world would receive Christ, there would then follow a universal peace, but while there are and will be so many that reject him (and those not only the children of this world, but the seed of the serpent), the children of God, that are called out of the world, must expect to feel the fruits of their enmity. [1.] Look not for peace, but a sword, Christ came to give the sword of the word, with which his disciples fight against the world, and conquering work this sword has made (Rev 6:4; Rev 19:21), and the sword of persecution, with which the world fights against the disciples, being cut to the heart with the sword of the word (Act 7:54), and tormented by the testimony of Christ's witnesses (Rev 11:10), and cruel work this sword made. Christ sent that gospel, which gives occasion for the drawing of this sword, and so may be said to send this sword; he orders his church into a suffering state for the trial and praise of his people's graces, and the filling up of the measure of their enemies' sins. [2.] Look not for peace, but division (Mat 10:35), I am come to set men at variance. This effect of the preaching of the gospel is not the fault of the gospel, but of those who do not receive it. When some believe the things that are spoken, and others believe them not, the faith of those that believe condemns those that believe not, and, therefore, they have an enmity against them that believe. Note, the most violent and implacable feuds have ever been those that have arisen from difference in religion; no enmity like that of the persecutors, no resolution like that of the persecuted. Thus Christ tells his disciples what they should suffer, and these were hard sayings; if they could bear these, they could bear any thing. Note, Christ has dealt fairly and faithfully with us, in telling us the worst we can meet with in his service; and he would have us deal so with ourselves, in sitting down and counting the cost. 2. They are here told from whom, and by whom, they should suffer these hard things. Surely hell itself must be let loose, and devils, those desperate and despairing spirits, that have no part nor lot in the great salvation, must become incarnate, ere such spiteful enemies could be found to a doctrine, the substance of which was good will toward men, and the reconciling of the world to God; no, would you think it? all this mischief arises to the preachers of the gospel, from those to whom they came to preach salvation. Thus the blood-thirsty hate the upright, but the just seek his soul (Pro 29:10), and therefore heaven is so much opposed on earth, because earth is so much under the power of hell, Eph 2:2. These hard things Christ's disciples must suffer, (1.) From men (Mat 10:17). "Beware of men; you will have need to stand upon your guard, even against those who are of the same nature with you" - such is the depravity and degeneracy of that nature (homo homini lupus, - man is a wolf to man), crafty and politic as men, but cruel and barbarous as beasts, and wholly divested of the thing called humanity. Note, Persecuting rage and enmity turn men into brutes, into devils. Paul at Ephesus fought with beasts in the shape of men, Co1 15:32. It is a sad pass that the world is come to, when the best friends it has, have need to beware of men. It aggravates the troubles of Christ's suffering servants, that they arise from those who are bone of their bone, made of the same blood. Persecutors are, in this respect, worse than beasts, that they prey upon those of their own kind: Saevis inter se convenit ursis - Even savage bears agree among themselves. It is very grievous to have men rise up against us (Psa 124:1-8), from whom we might expect protection and sympathy; men, and no more: mere men; men, and not saints; natural men (Co1 2:14); men of this world, Psa 17:14. Saints are more than men, and are redeemed from among men, and therefore are hated by them. The nature of man, if it be not sanctified, is the worst nature in the world next to that of devils. They are men, and therefore subordinate, dependent, dying creatures; they are men, but they are but men (Psa 9:20), and who art thou, that thou shouldst be afraid of a man that shall die? Isa 51:12. Beware of the men, so Dr. Hammond; those you are acquainted with, the men of the Jewish sanhedrim, which disallowed Christ, Pe1 2:4. (2.) From professing men, men that have a form of godliness, and make a show of religion. They will scourge you in their synagogues, their places of meeting for the worship of God, and for the exercise of their church-discipline: so that they looked upon the scourging of Christ's ministers to be a branch of their religion. Paul was five times scourged in the synagogues, Co2 11:24. The Jews, under colour of zeal for Moses, were the most bitter persecutors of Christ and Christianity, and placed those outrages to the score of their religion. Note, Christ's disciples have suffered much from conscientious persecutors, that scourge them in their synagogues, cast them out and kill them, and think they do God good service (Joh 16:2), and say, Let the Lord be glorified, Isa 66:5; Zac 11:4, Zac 11:5. But the synagogue will be so far from consecrating the persecution, that the persecution, doubtless, profanes and desecrates the synagogue. (3.) From great men, and men in authority. The Jews did not only scourge them, which was the utmost their remaining power extended to, but when they could go no further themselves, they delivered them up to the Roman powers, as they did Christ, Joh 18:30. Ye shall be brought before governors and kings (Mat 10:18), who, having more power, are in a capacity of doing the more mischief. Governors and kings receive their power from Christ (Pro 8:15), and should be his servants, and his church's protectors and nursing-fathers, but they often use their power against him, and are rebels to Christ, and oppressors of his church. The kings of the earth set themselves against his kingdom, Psa 2:1, Psa 2:2; Act 4:25, Act 4:26. Note, It has often been the lot of good men to have great men for their enemies. (4.) From all men (Mat 10:22). Ye shall be hated of all men, of all wicked men, and these are the generality of men, for the whole world lies in wickedness. So few are there that love, and own, and countenance Christ's righteous cause, that we may say, the friends of it are hated of all men; they are all gone astray, and, therefore, eat up my people, Psa 14:3. As far as the apostasy from God goes, so far the enmity against the saints goes; sometimes it appears more general than at other times, but there is something of this poison lurking in the hearts of all the children of disobedience. The world hates you, for it wonders after the beast, Rev 13:3. Every man is a liar, and therefore a hater of truth. (5.) From those of their own kindred. The brother shall deliver up the brother to death, Mat 10:21. A man shall be, upon this account, at variance with his own father; nay, and those of the weaker and tenderer sex too shall become persecutors and persecuted; the persecuting daughter will be against the believing mother, where natural affection and filial duty, one would think, should prevent or soon extinguish the quarrel; and then, no marvel if the daughter-in-law be against the mother-in-law; where, too often, the coldness of love seeks occasion of contention, Mat 10:35. In general, a man's foes shall be they of his own household (Mat 10:36). They who should be his friends will be incensed against him for embracing Christianity, and especially for adhering to it when it comes to be persecuted, and will join with his persecutors against him. Note, The strongest bonds of relative love and duty have often been broken through, by an enmity against Christ and his doctrine. Such has been the power of prejudice against the true religion, and zeal for a false one, that all other regards, the most natural and sacred, the most engaging and endearing, have been sacrificed to these Molochs. They who rage against the Lord, and his anointed ones, break even these bonds in sunder, and cast away even these cords from them, Psa 2:2, Psa 2:3. Christ's spouse suffers hard things from the anger of her own mother's children, Sol 1:6. Sufferings from such are more grievous; nothing cuts more than this, It was thou, a man, mine equal (Psa 55:12, Psa 55:13); and the enmity of such is commonly most implacable; a brother offended is harder to be won than a strong city, Pro 18:19. The martyrologies, both ancient and modern, are full of instances of this. Upon the whole matter, it appears, that all that will live godly in Christ Jesus, must suffer persecution; and through many tribulations we must expect to enter into the kingdom of God. II. With these predictions of trouble, we have here prescriptions of counsels and comforts for a time of trial. He sends them out exposed to danger indeed, and expecting it, but well armed with instructions and encouragements, sufficient to bear them up, and bear them out, in all these trials. Let us gather up what he says, 1. By way of counsel and direction in several things. (1.) Be ye wise as serpents, Mat 10:16. "You may be so" (so some take it, only as a permission); "you may be as wary as you please, provided you be harmless as doves." But it is rather to be taken as a precept, recommending to us that wisdom of the prudent, which is to understand his way, as useful at all times, but especially in suffering times. "Therefore, because you are exposed, as sheep among wolves; be ye wise as serpents; not wise as foxes, whose cunning is to deceive others; but as serpents, whose policy is only to defend themselves, and to shift for their own safety." The disciples of Christ are hated and persecuted as serpents, and their ruin is sought, and, therefore, they need the serpent's wisdom. Note, It is the will of Christ that his people and ministers, being so much exposed to troubles in this world, as they usually are, should not needlessly expose themselves, but use all fair and lawful means for their own preservation. Christ gave us an example of this wisdom, Mat 21:24, Mat 21:25; Mat 22:17, Mat 22:18, Mat 22:19; Joh 7:6, Joh 7:7; besides the many escapes he made out of the hands of his enemies, till his hour was come. See an instance of Paul's wisdom, Act 23:6, Act 23:7. In the cause of Christ we must sit loose to life and all its comforts, but must not be prodigal of them. It is the wisdom of the serpent to secure his head, that it may not be broken, to stop his ear to the voice of the charmer (Psa 58:4, Psa 58:5), and to take shelter in the clefts of the rocks; and herein we may be wise as serpents. We must be wise, not to pull trouble upon our own heads; wise to keep silence in an evil time, and not to give offence, if we can help it. (2.) Be ye harmless as doves. "Be mild, and meek, and dispassionate; not only do nobody any hurt, but bear nobody any ill will; be without gall, as doves are; this must always go along with the former." They are sent forth among wolves, therefore must be as wise as serpents, but they are sent forth as sheep, therefore must be harmless as doves. We must be wise, not to wrong ourselves, but rather so than wrong any one else; must use the harmlessness of the dove to bear twenty injuries, rather than the subtlety of the serpent to offer or to return one. Note, It must be the continual care of all Christ's disciples, to be innocent and inoffensive in word and deed, especially in consideration of the enemies they are in the midst of. We have need of a dove-like spirit, when we are beset with birds of prey, that we may neither provoke them nor be provoked by them: David coveted the wings of a dove, on which to fly away and be at rest, rather than the wings of a hawk. The Spirit descended on Christ as a dove, and all believers partake of the Spirit of Christ, a dove-like spirit, made for love, not for war. (3.) Beware of men, Mat 10:17. "Be always upon your guard, and avoid dangerous company; take heed what you say and do, and presume not too far upon any man's fidelity; be jealous of the most plausible pretensions; trust not in a friend, no, not in the wife of thy bosom," Mic 7:5. Note, It becomes those who are gracious to be cautious, for we are taught to cease from man. Such a wretched world do we live in, that we know not whom to trust. Ever since our Master was betrayed with a kiss, by one of his own disciples, we have need to beware of men, of false brethren. (4.) Take no thought how or what ye shall speak, Mat 10:19. "When you are brought before magistrates, conduct yourselves decently, but afflict not yourselves with care how you shall come off. A prudent thought there must be, but not an anxious, perplexing, disquieting thought; let this care be cast upon God, as well as that - what you shall eat and what you shall drink. Do not study to make fine speeches, ad captandam benevolentiam - to ingratiate yourselves; affect not quaint expressions, flourishes of wit, and laboured periods, which only serve to gild a bad cause; the gold of a good one needs it not. It argues a diffidence of your cause, to be solicitous in this matter, as if it were not sufficient to speak for itself. You know upon what grounds you go, and then verbaque praevisam rem non invita sequentur - suitable expressions will readily occur." Never any spoke better before governors and kings than those three champions, who took no thought before, what they should speak: O Nebuchadnezzar, we are not careful to answer thee in this matter, Dan 3:16. See Psa 119:46. Note, The disciples of Christ must be more thoughtful how to do well than how to speak well; how to keep their integrity than how to vindicate it. Non magna loquimur, sed vivimus - Our lives, not boasting words, form the best apology. (5.) When they persecute you in this city, flee to another, Mat 10:23. "Thus reject them who reject you and your doctrine, and try whether others will not receive you and it. Thus shift for your own safety." Note, In case of imminent peril, the disciples of Christ may and must secure themselves by flight, when God, in his providence, opens to them a door of escape. He that flies may fight again. It is no inglorious thing for Christ's soldiers to quit their ground, provided they do not quit their colours: they may go out of the way of danger, though they must not go out of the way of duty. Observe Christ's care of his disciples, in providing places of retreat and shelter for them; ordering it so, that persecution rages not in all places at the same time; but when one city is made too hot for them, another is reserved for a cooler shade, and a little sanctuary; a favour to be used and not to be slighted; yet always with this proviso, that no sinful, unlawful means be used to make the escape; for then it is not a door of God's opening. We have many examples to this rule in the history both of Christ and his apostles, in the application of all which to particular cases wisdom and integrity are profitable to direct. (6.) Fear them not (Mat 10:26), because they can but kill the body (Mat 10:28). Note, it is the duty and interest of Christ's disciples, not to fear the greatest of their adversaries. They who truly fear God, need not fear man; and they who are afraid of the least sin, need not be afraid of the greatest trouble. The fear of man brings a snare, a perplexing snare, that disturbs our peace; an entangling snare, by which we are drawn into sin; and, therefore, it must be carefully watched, and striven, and prayed against. Be the times never so difficult, enemies never so outrageous, and events never so threatening, yet need we not fear, yet will we not fear, though the earth be removed, while we have so good a God, so good a cause, and so good a hope through grace. Yes, this is soon said; but when it comes to the trial, racks and tortures, dungeons and galleys, axes and gibbets, fire and faggot, are terrible things, enough to make the stoutest heart to tremble, and to start back, especially when it is plain, that they may be avoided by a few declining steps; and therefore, to fortify us against this temptation, we have here, [1.] A good reason against this fear, taken from the limited power of the enemies; they kill the body, that is the utmost their rage can extend to; hitherto they can go, if God permit them, but no further; they are not able to kill the soul, nor to do it any hurt, and the soul is the man. By this it appears, that the soul does not (as some dream) fall asleep at death, nor is deprived of thought and perception; for then the killing of the body would be the killing of the soul too. The soul is killed when it is separated from God and his love, which is its life, and is made a vessel of his wrath; now this is out of the reach of their power. Tribulation, distress, and persecution may separate us from all the world, but cannot part between us and God, cannot make us either not to love him, or not to be loved by him, Rom 8:35, Rom 8:37. If, therefore, we were more concerned about our souls, as our jewels, we should be less afraid of men, whose power cannot rob us of them; they can but kill the body, which would quickly die of itself, not the soul, which will enjoy itself and its God in spite of them. They can but crush the cabinet: a heathen set the tyrant at defiance with this, Tunde capsam Anaxarchi, Anaxarchum nom laedis - you may abuse the case of Anaxarchus, you cannot injure Anaxarchus himself. The pearl of price is untouched. Seneca undertakes to make it out, that you cannot hurt a wise and good man, because death itself is no real evil to him. Si maximum illud ultra quod nihil habent iratae leges, aut saevissimi domini minantur, in quo imperium suum fortuna consumit, aequo placidoque animo accipimus, et scimus mortem malum non esse ob hoc, ne injuriam quidem - If with calmness and composure we meet that last extremity, beyond which injured laws and merciless tyrants have nothing to inflict, and in which fortune terminates her dominion, we know that death is not an evil, because it does not occasion the slightest injury. Seneca De Constantid. [2.] A good remedy against it, and that is, to fear God. Fear him who is able to destroy both soul and body in hell. Note, First, Hell is the destruction both of soul and body; not of the being of either, but the well - being of both; it is the ruin of the whole man; if the soul be lost, the body is lost too. They sinned together; the body was the soul's tempter to sin, and its tool in sin, and they must eternally suffer together. Secondly, This destruction comes from the power of God: he is able to destroy; it is a destruction from his glorious power (Th2 1:9); he will in it make his power known; not only his authority to sentence, but his ability to execute the sentence, Rom 9:22. Thirdly, God is therefore to be feared, even by the best saints in this world. Knowing the terrors of the Lord, we persuade men to stand in awe of him. If according to his fear so is his wrath, then according to his wrath so should his fear be, especially because none knows the power of his anger, Psa 90:11. When Adam, in innocency, was awed by a threatening, let none of Christ's disciples think that they need not the restraint of a holy fear. Happy is the man that fears always. The God of Abraham, who was then dead, is called the Fear of Isaac, who was yet alive, Gen 31:42, Gen 31:53. Fourthly, The fear of God, and of his power reigning in the soul, will be a sovereign antidote against the fear of man. It is better to fall under the frowns of all the world, than under God's frowns, and therefore, as it is most right in itself, so it is most safe for us, to obey God rather than men, Act 4:19. They who are afraid of a man that shall die, forget the Lord their Maker, Isa 51:12, Isa 51:13; Neh 4:14. (7.) What I tell you in darkness, that speak ye in light (Mat 10:27); "whatever hazards you run, go on with your work, publishing and proclaiming the everlasting gospel to all the world; that is your business, mind that. The design of the enemies is not merely to destroy you, but to suppress that, and, therefore, whatever be the consequence, publish that." What I tell you, that speak ye. Note, That which the apostles have delivered to us is the same that they received from Jesus Christ, Heb 2:3. They spake what he told them - that, all that, and nothing but that. Those ambassadors received their instructions in private, in darkness, in the ear, in corners, in parables. Many things Christ spake openly, and nothing in secret varying from what he preached in public, Joh 18:20. But the particular instructions which he gave his disciples after his resurrection, concerning the things pertaining to the kingdom of God, were whispered in the ear (Act 1:3), for then he never showed himself openly. But they must deliver their embassy publicly, in the light, and upon the house-tops; for the doctrine of the gospel is what all are concerned in (Pro 1:20, Pro 1:21; Pro 8:2, Pro 8:3), therefore he that hath ears to hear, let him hear. The first indication of the reception of the Gentiles into the church, was upon a house-top, Act 10:9. Note, There is no part of Christ's gospel that needs, upon any account, to be concealed; the whole counsel of God must be revealed, Act 20:27. In never so mixed a multitude let it be plainly and fully delivered. 2. By way of comfort and encouragement. Here is very much said to that purpose, and all little enough, considering the many hardships they were to grapple with, throughout the course of their ministry, and their present weakness, which was such, as that, without some powerful support, they could scarcely bear even the prospect of such usage; Christ therefore shows them why they should be of good cheer. (1.) Here is one word peculiar to their present mission, Mat 10:23. Ye shall not have gone over the cities of Israel, till the Son of man be come. They were to preach that the kingdom of the Son of man, the Messiah, was at hand; they were to pray, Thy kingdom come: now they should not have gone over all the cities of Israel, thus praying and thus preaching, before that kingdom should come, in the exaltation of Christ, and the pouring out of the Spirit. It was a comfort, [1.] That what they said should be made good: they said the Son of man is coming, and behold, he comes. Christ will confirm the word of his messengers, Isa 44:26. [2.] That it should be made good quickly. Note, It is matter of comfort to Christ's labourers, that their working time will be short, and soon over; the hireling has his day; the work and warfare will in a little time be accomplished. [3.] That then they should be advanced to a higher station. When the Son of man comes, they shall be endued with greater power from on high; now they were sent forth as agents and envoys, but in a little time their commission should be enlarged, and they should be sent forth as plenipotentiaries into all the world. (2.) Here are many words that relate to their work in general, and the troubles they were to meet with in it; and they are good words and comfortable words. [1.] That their sufferings were for a testimony against them and the Gentiles, Mat 10:18. When the Jewish consistories transfer you to the Roman governors, that they may have you put to death, your being hurried thus from one judgment-seat to another, will help to make your testimony the more public, and will give you an opportunity of bringing the gospel to the Gentiles, as well as to the Jews; nay, you will testify to them, and against them, by the very troubles you undergo. Note, God's people, and especially God's ministers, are his witnesses (Isa 43:10), not only in their doing work, but in their suffering work. Hence they are called martyrs - witnesses for Christ, that his truths are of undoubted certainty and value; and, being witnesses for him, they are witnesses against those who oppose him and his gospel. The sufferings of the martyrs, as they witness to the truth of the gospel they profess, so they are testimonies of the enmity of their persecutors, and both ways they are a testimony against them, and will be produced in evidence in the great day, when the saints shall judge the world; and the reason of the sentence will be, Inasmuch as ye did it unto these, ye did it unto me. Now if their sufferings be a testimony, how cheerfully should they be borne! for the testimony is not finished till those come, Rev 11:7. If they be Christ's witnesses, they shall be sure to have their charges borne. [2.] That upon all occasions they should have God's special presence with them, and the immediate assistance of his Holy Spirit, particularly when they should be called out to bear their testimony before governors and kings; it shall be given you (said Christ) in that same hour what ye shall speak. Christ's disciples were chosen from among the foolish of the world, unlearned and ignorant men, and, therefore, might justly distrust their own abilities, especially when they were called before great men. When Moses was sent to Pharaoh, he complained, I am not eloquent, Exo 4:10. When Jeremiah was set over the kingdoms, he objec
Tyndale Open Study Notes
10:16 False leaders who prey upon people’s spiritual vulnerability rather than exercise appropriate pastoral care are often called wolves (Ezek 22:27; Zeph 3:3; cp. Prov 28:15). • be as shrewd as snakes and harmless as doves: The proverb calls for being astute but not deceitful.
Matthew 10:16
Sheep among Wolves
15Truly I tell you, it will be more bearable for Sodom and Gomorrah on the day of judgment than for that town.16Behold, I am sending you out like sheep among wolves; therefore be as shrewd as snakes and as innocent as doves.17But beware of men; for they will hand you over to their councils and flog you in their synagogues.
- Scripture
- Sermons
- Commentary
How to Get on Fire for God
By Ray Comfort8.3K48:40ZealMAT 10:16MRK 16:15ACT 20:21ACT 20:24ROM 15:13EPH 6:15HEB 4:15In this sermon, the preacher discusses three keys to getting on fire for God. The first key is faith, which is described as believing in the promises of God and finding joy and peace through the power of the Holy Ghost. The second key is love for God, which motivates believers to put aside their fears and be faithful witnesses. The third key is compassion, as the preacher emphasizes the importance of recognizing the day of judgment and the need to show compassion towards others. The sermon also mentions the use of anecdotes and humor as effective tools in keeping the audience engaged.
(Biographies) Adoniram Judson
By John Piper6.7K1:11:08PSA 22:27MAT 10:16MAT 28:18JHN 15:5ROM 8:36REV 5:9In this sermon, the speaker emphasizes the importance of guarding the deposit of the gospel with fences. He warns against the consequences of not protecting the truth of the gospel, using examples of denominations that have strayed from their original beliefs. The speaker outlines five main points: God's purpose to spread the gospel to all peoples, God's plan to use suffering as a means to accomplish this purpose, the current position of the church in regard to world evangelization, and a plea to join Christ and Adoniram Judson in sacrificing for the sake of the world. The sermon emphasizes the need for a clear and powerful message that believes in heaven, hell, and the necessity of faith in Christ.
Road to Reality - Invest in the Harvest- Matt 7
By K.P. Yohannan2.6K25:59MissionsMAT 9:35MAT 10:16MAT 10:37LUK 19:10In this sermon, Brother K. P. Ohanan shares a powerful story from the mission field in India. He describes encountering a village where a man was possessed by hundreds of demons and chained to a tree. The villagers believed this was the only way to keep him safe. Ohanan emphasizes the desperate need for hope and freedom in India, where millions worship powerful demons. He highlights the importance of sharing the message of Jesus with those who have never heard, as the harvest is ripe for salvation.
Abiding in His Word
By Erlo Stegen2.3K1:11:07Word Of GodJOS 1:8MAT 10:16ACT 5:1HEB 4:12In this sermon, the speaker shares the story of a man named Shayser who was given a Bible while he was in prison. Despite the prison warden's warning that he could only have the Bible for three weeks, Shayser read it and it deeply impacted his life. After the war, Shayser became a missionary to Japan with his wife and child. The speaker then transitions to discussing the importance of preaching the gospel and evaluating the growth of one's ministry. He emphasizes the need to seek God's face and pray for guidance when facing challenges.
The Battle Is for the Mind
By Josef Tson2.2K44:14MAT 6:33MAT 10:16MAT 16:24JHN 12:32JHN 20:21ROM 8:311CO 1:18In this sermon, the speaker discusses the essence of communism and other satanic movements, which he identifies as being rooted in lies, hate, and violence. He shares a personal experience of being a Christian student in a communist regime and the need to come together to find arguments for Christ in order to combat indoctrination. The speaker also recounts a powerful story of being arrested and interrogated, where he boldly confronts his interrogator with the power of his faith and willingness to die for his beliefs. He concludes by asserting that even in death, his message will continue to spread and inspire others to follow God.
Baptism of Suffering
By Edgar F. Parkyns2.2K1:04:12SufferingMAT 3:11MAT 10:16MAT 10:22LUK 3:16JHN 1:6JHN 1:9In this sermon, the preacher focuses on the words of John the Baptist as recorded in Luke 3:16. John declares that there is someone mightier than him who will baptize with the Holy Spirit and fire. The preacher emphasizes the importance of self-examination and repentance in response to the message of John the Baptist. He also highlights the role of John as the herald of Jesus Christ and the fulfillment of Old Testament prophecies. The sermon concludes with the proclamation of Jesus as the Lamb of God who takes away the sin of the world.
(The Man God Blesses) Psalm 23
By Zac Poonen1.9K53:34GEN 1:3PSA 23:1MAT 10:16JAS 4:13In this sermon, the speaker emphasizes the importance of following God and listening to His word. The speaker highlights the promise that if we faithfully follow God, we will never lack anything we need in life. The concept of the "valley of the shadow of death" is discussed, with the speaker suggesting that the world is a valley of suffering and trial. The speaker also draws a parallel between believers and sheep, emphasizing the need to look up to God and take time to hear His voice amidst the busyness of life.
Invest Your Life in the Harvest, Part One
By K.P. Yohannan1.8K25:59CompassionMAT 4:19MAT 8:1MAT 9:35MAT 10:16MAT 10:37LUK 19:10In this sermon, Brother K.P. O'Hannon shares a powerful story from the mission field in India. He describes a man who was possessed by hundreds of demons and was chained to a tree for his own safety. The village people would feed him with a stick, as he was worse than an animal. Brother O'Hannon emphasizes the desperate need for hope and salvation in India, where people worship millions of gods and goddesses. He highlights the importance of sharing the story of Jesus with those who have never heard, as the harvest is ripe for salvation.
Evangelizing the Western Mindset - Part 1
By Winkie Pratney1.6K54:51PRO 14:15PRO 18:17ISA 41:21MAT 10:16JHN 5:31ACT 17:22ACT 19:8ROM 1:181PE 3:15JUD 1:3
This sermon delves into the world of apologetics, exploring the defense and evidences of the Christian faith. It emphasizes the need for a rational, historical, and objective faith in Christ, providing sufficient evidence for an intelligent commitment. The sermon highlights the importance of contending earnestly for the faith, clarifying the truth, and confronting opposing positions with a spirit of reason and conviction.
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
Living for Eternity
By K.P. Yohannan1.5K40:27ISA 6:8MAT 9:35MAT 10:16JHN 4:35ROM 10:14This sermon emphasizes the impact of sharing the gospel and serving in mission fields, highlighting stories of conversions, sacrifices, and the need for compassion and prayer. It calls for a commitment to intercessory prayer, a shift in focus from materialism to supporting missions, and a willingness to send and support missionaries to reach the lost world.
Love Not the World
By William Fitch1.5K34:00MAT 10:16LUK 21:341JN 2:17In this sermon, the preacher emphasizes the importance of being vigilant and not allowing our hearts to be consumed by worldly distractions such as excess, drunkenness, and the cares of life. He urges the listeners to pray always and strive to be worthy of escaping the trials and tribulations that will come. The preacher acknowledges the increasing pressures and temptations of the world, but encourages the audience to resist going along with the tide and instead make a conscious decision to follow Christ. He reminds them of the inherent hostility between the church and the world, quoting Jesus' words that if the world persecuted Him, it will also persecute His followers.
Witnessing Because of Fear
By Paris Reidhead1.4K40:21WitnessingMAT 9:38MAT 10:16MAT 10:23MAT 13:38MAT 22:14MAT 28:19LUK 10:2In this sermon, the speaker emphasizes the importance of Christians being concerned and compassionate towards others. He urges listeners to see people the way Jesus does, with love and empathy. The speaker also highlights the need for more laborers in God's harvest and encourages believers to pray for more workers. He reminds them not to be discouraged by slander or opposition, but to continue their witness and trust in God's timing. The sermon references various Bible verses, including Matthew 10:16 and Luke 13, to support these teachings.
Nonresistance—the Theology of Martyrdom
By Dean Taylor1.3K59:41NonresistanceMAT 6:33MAT 10:16LUK 6:35ROM 8:351CO 1:18In this sermon, Brother Denny emphasizes the importance of seeing oneself as a soldier of Jesus Christ and enduring hardships. He encourages the congregation to reflect on their lives and question what truly matters in the face of adversity. The sermon also touches on the idea of making choices that edify and glorify God, rather than simply following a set of rules. Brother Denny concludes by emphasizing the need for a personal relationship with Jesus Christ and a clear testimony in order to truly live a blessed and purposeful life.
But Rather Reprove Them
By Jerry Mawhorr1.1K1:13:10MAT 10:5MAT 10:16MAT 10:22MAT 10:32MAT 10:39MAT 28:19JHN 5:35In this sermon, the preacher shares the story of Peter Cartwright, a Backwoods Methodist preacher who found himself stuck in an inn during a storm. Despite being surrounded by a party of people engaged in drinking and dancing, Cartwright decided to take a bold step. He joined the festivities but began by asking for God's blessing and then proceeded to pray with all his soul and body. His actions had a profound impact, as some of the partygoers fell on their knees and others fled. The preacher uses this story to emphasize the importance of reproving the world and not just separating from it. He encourages the audience to follow the example of Jesus and confront the world with the righteousness of God.
K-516 a Prophetic Scenario (2 of 2)
By Art Katz1.1K46:36PropheticJER 1:9MAT 10:16MAT 16:24MAT 24:351CO 9:161CO 13:2EPH 4:15In this sermon, the speaker shares his personal experience of being reproached for going over the allotted time for his message. He explains that he received a note to finish his sermon in 45 minutes, but due to blurred vision, he misunderstood and believed it said 45 minutes. Despite facing criticism and being labeled as independent, the speaker prays for the message to be imbued with the spirit of truth and hopes that it will help others understand the call of God, the creative and prophetic word, and the obedience required as sons of God. The speaker concludes by emphasizing the importance of death and resurrection in the church and in Israel's restoration, stating that just as Jesus had to taste death to birth the church, Israel too must go through death and resurrection.
Living in Union With Christ in Dangerous Times 1 of 3
By Josef Tson94254:15ChristMAT 10:16ROM 13:14HEB 2:14In this sermon, the speaker shares his personal experience of being put on trial and condemned to prison. Despite the grim situation, he confidently declares that what happens to him is ultimately between himself and God. He explains that he trusts in God's sovereignty and believes that whatever his captors do to him is within God's plan. The speaker also shares his fearless attitude towards death, stating that his ultimate weapon is his willingness to die for his faith. He emphasizes the importance of understanding the spiritual war between Satan and Christ, highlighting the weapons of falsehood, hatred, and violence used by Satan, and contrasting them with the truth, love, and self-sacrifice exemplified by Christ.
Living in Union With Christ in Dangerous Times - Part 1
By Josef Tson90154:38MAT 10:16JHN 12:32ROM 6:6ROM 13:14EPH 2:10COL 3:3HEB 2:14REV 3:21
This sermon delves into the theology of martyrdom, emphasizing the author's journey of researching and writing on suffering, martyrdom, and rewards in heaven. It explores the challenges faced in dangerous times, the importance of having a clear worldview in Christ, and the revelation of being liberated from the fear of death through Christ's sacrifice. The sermon highlights the concepts of sovereignty of God, living as lambs among wolves, and the aggression of love in spiritual warfare.
The Eternal Spirit Work Saintward
By Willie Mullan87642:42Eternal SpiritMAT 10:16LUK 24:13In this sermon, the preacher discusses the importance of the mind in the preaching of the word of God. He refers to Matthew's Gospel chapter 10, where Jesus sends out his disciples and advises them to be wise as serpents and harmless as doves. The preacher emphasizes the role of the Holy Spirit in empowering the disciples, as seen in Peter's preaching on the day of Pentecost and his boldness before the Sanhedrin in Acts chapter 4. He also highlights the need for believers to dedicate their time and attention to studying and understanding the Scriptures, as the mind is a crucial part of serving God effectively.
God Has a Wonderful Plan for Your Life
By Shane Idleman8201:10:07MAT 10:16MAT 10:19
This sermon delves into the teachings of Jesus in Matthew 10, emphasizing the need for believers to be wise and gentle in the midst of persecution and opposition. It highlights the importance of speaking the truth in love and humility, avoiding pride and arrogance that can hinder effective communication of the Gospel. The message encourages a shift in perspective towards God's true nature as a loving Father who desires repentance and a right relationship with His children.
The Spirit and Message of My Life
By Paul Hershberger8021:05:57MAT 6:33MAT 10:16MAT 20:25LUK 19:12In this sermon, the speaker questions the spirit behind our enthusiasm for worldly things such as electronics, gadgets, and cars. He suggests that we should consider whether these pursuits align with the spirit of God and if they are the best use of our time and energy. The speaker encourages young people to set a standard for themselves and not be swayed by the lies of the serpent. He emphasizes the importance of seeking God's approval and living a righteous life.
The Harvest Is Now (Dutch)
By K.P. Yohannan7411:00:21MAT 4:19MAT 9:36MAT 10:16ROM 10:152CO 9:7PHP 2:3JAS 1:271JN 3:18REV 7:9
This sermon emphasizes the call to follow Jesus and live a life of compassion and service, focusing on the urgency of reaching the lost and suffering in the world. It challenges listeners to pray earnestly for unreached nations, live simply, consider dedicating their lives to missions, and support native missionaries in sharing the gospel in difficult regions.
The Price to Become Fishers of Men - Part 2
By K.P. Yohannan68613:30Lost MankindMAT 9:35MAT 10:16MAT 10:39ACT 2:4ACT 2:38In this sermon, Dr. K.P. Yohannan emphasizes the urgency and importance of fulfilling the call of Christ to be fishers of men. He highlights the lack of concern and empathy within the church for the lost and suffering in the world. Dr. Yohannan challenges believers to embrace the cross of inconveniences and difficulties in order to fulfill the Great Commission. He references the book of Acts as a model for true discipleship, where believers are willing to sacrifice everything for the sake of the gospel.
Let Epiphany Come
By Thaddeus Barnum62620:51ISA 42:1MAT 5:44MAT 10:16LUK 23:34ROM 5:3PHP 1:292TI 3:12
This sermon delves into the theme of conflict as seen in Matthew 12, highlighting the opposition faced by Jesus from the Pharisees and the promise of conflict for believers. It emphasizes finding epiphany and peace in the midst of unresolved conflict, drawing from biblical passages that speak of suffering for Christ and loving one's enemies. The sermon underscores the importance of responding to conflict with gentleness, sensitivity, and a focus on carrying out God's mission, even in the face of opposition and persecution.
(Through the Bible) Matthew - Part 1
By Zac Poonen60455:34MAT 1:1MAT 3:2MAT 5:3MAT 5:8MAT 7:15MAT 8:10MAT 9:28MAT 10:16MAT 10:37MAT 10:42
This sermon delves into the beginning of the New Testament with a focus on Matthew's Gospel, Chapter 1. It emphasizes the importance of studying the Word of God with precision, using the New American Standard Bible for doctrinal understanding. The genealogy of Jesus Christ is explored, highlighting Matthew's intent to convince the Jewish people of Jesus as the Messiah through Old Testament references. The phrase 'the kingdom of heaven' is a key theme, signaling a shift from an earthly kingdom to a heavenly one. The sermon underscores the need for believers to shift their focus from earthly desires to heavenly pursuits, emphasizing the gospel of the kingdom of heaven. Additionally, it touches on the significance of humility, faith, character, and discernment in the Christian walk, cautioning against false prophets and stressing the importance of appreciating and encouraging others.
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
Behold, I send you forth--The "I" here is emphatic, holding up Himself as the Fountain of the Gospel ministry, as He is also the Great Burden of it. as sheep--defenseless. in the midst of wolves--ready to make a prey of you (Joh 10:12). To be left exposed, as sheep to wolves, would have been startling enough; but that the sheep should be sent among the wolves would sound strange indeed. No wonder this announcement begins with the exclamation, "Behold." be ye therefore wise as serpents, and harmless as doves--Wonderful combination this! Alone, the wisdom of the serpent is mere cunning, and the harmlessness of the dove little better than weakness: but in combination, the wisdom of the serpent would save them from unnecessary exposure to danger; the harmlessness of the dove, from sinful expedients to escape it. In the apostolic age of Christianity, how harmoniously were these qualities displayed! Instead of the fanatical thirst for martyrdom, to which a later age gave birth, there was a manly combination of unflinching zeal and calm discretion, before which nothing was able to stand.
John Gill Bible Commentary
But beware of men,.... Of these men, comparable to wolves, before spoken of: the phrase is somewhat uncommon and emphatical, and designs not merely wicked men in common, the men of the world, and enemies of the Gospel; but chiefly such of them as were men of note and authority, ecclesiastical and civil governors of the people, the Scribes, Pharisees, elders, and chief priests, and other rulers; and the advice to the apostles is, to take care how they came into their company, and put themselves into their hands; who would seek all opportunities and occasions against them, and use their power and interest to do them hurt: for they will deliver you up to the councils, or sanhedrim, of which there were three sorts; the greater, which consisted of seventy one persons, and was only held in Jerusalem; the lesser one, which was made up of twenty three members, and was kept in every place where there were an hundred and twenty Israelites; and the third, where there was not that number, and was a triumvirate, or a bench of three judges only (b). And they will scourge you in their synagogues; where the triumvirate, or bench of three Judges kept their court; under whose cognizance were pecuniary judgments, and such as related to thefts, damages, restitutions, ravishing, and enticing of virgins, and defamation; also to plucking off of the shoe, and refusing a brother's wife, to the plant of the fourth year, second tithes whose price is unknown, holy things, and the estimations of goods; to these belonged also laying on of hands, the beheading of the heifer, and, among the rest, , "scourging was by the bench of three" (c). The manner of performing it was this (d): "they bind both his hands to a pillar, here and there; and the minister of the synagogue takes hold of his clothes, and if they are rent, they are rent; and if they are ripped in the seam, they are ripped till his breast is uncovered; for he is not to beat him on his clothes, as it is said, "he shall beat him", but not his clothes: and a stone is placed behind him, on which the minister that scourges stands, and a white leather whip in his hand, doubled two and two with four, and two lashes of an ass's hide, going up and down: the breadth of the whip was an hand's breadth, and the length of it, so as to reach to the navel, and the handle of the whip, by which he took hold, was the length of an hand; and he lifts up the whip with both his hands, and strikes with one hand, with all his might; and gives him the third part of his stripes before, upon his breast, between his paps, and two thirds behind him; one third upon this shoulder, and the other upon the other shoulder. He that scourges neither stands, nor sits, but bows; as it is said, "the judge shall cause him to lie down, and to be beaten before his face"; for the eyes of the judge shall be upon him, that he do not look upon anything else, and smite him from thence; for no two strokes are as one; the greatest of the judges reads all the time he is scourging, viz. these passages; "if thou wilt not observe to do all the words of this law", &c. and "the Lord will make thy plagues wonderful", &c. and he intends to finish the verses with the stripes; but if he does not finish, he returns to the beginning of the Scripture, and reads, and returns, and reads until the whole scourging is over: and the second of the judges numbers the stripes; and the third says to the minister strike: every time he strikes, it is at his orders he strikes.'' Now, as this punishment was inflicted by the chazan, or minister of the synagogue, who was a sort of sexton, so it was done in the synagogue itself: and according to our Lord's predictions here, and in Mat 23:34 as the former of these, delivering up to councils, had its accomplishment in part, in the apostles, Act 4:1 so the latter, scourging in their synagogues, was fulfilled both by Paul, Act 22:19 and upon him, Co2 11:24. Epiphanius tells (e) us of one Joseph, a Jew, who was caught by the Jews reading the Gospels in his own house; upon which they dragged him away, and had him to the synagogue, and there "scourged" him. Now as these things did not befall the apostles till after the death of Christ, it is clear that the context refers not to their first, but to an after mission. (b) Maimon. Hilch. Sanhedrim, c. 1. sect. 3, 4. (c) Misn. Sanhedrim, c. 1. sect. 1, 2, 3. (d) Maimon. Hilch. Sanhedrim, c. 16. sect. 8, 9, 10, 11. Misn. Maccot, c. 3. sect. 12, 13, 14. (e) Contra Haeres. 1. 1. Haeres. 30.
Matthew Henry Bible Commentary
All these verses relate to the sufferings of Christ's ministers in their work, which they are here taught to expect, and prepare for; they are directed also how to bear them, and how to go on with their work in the midst of them. This part of the sermon looks further than to their present mission; for we find not that they met with any great hardships or persecutions while Christ was with them, nor were they well able to bear them; but they are here forewarned of the troubles they should meet with, when after Christ's resurrection, their commission should be enlarged, and the kingdom of heaven, which was not at hand, should be actually set up; they dreamed of nothing then, but outward pomp and power; but Christ tells them, they must expect greater sufferings than they were yet called to; that they should then be made prisoners, when they expected to be made princes. It is good to be told what troubles we may hereafter meet with, that we may provide accordingly, and may not boast, as if we had put off the harness, when we are yet but girding it on. We have here intermixed, I. Predictions of trouble: and, II. Prescriptions of counsel and comfort, with reference to it. I. We have here predictions of trouble; which the disciples should meet with in their work: Christ foresaw their sufferings as well as his own, and yet will have them go on, as he went on himself; and he foretold them, not only that the troubles might not be a surprise to them, and so a shock to their faith, but that, being the accomplishment of a prediction, they might be a confirmation to their faith. He tells them what they should suffer, and from whom. 1. What they should suffer: hard things to be sure; for, Behold, I send you forth as sheep in the midst of wolves, Mat 10:16. And what may a flock of poor, helpless, unguarded sheep expect, in the midst of a herd of ravenous wolves, but to be worried and torn? Note, Wicked men are like wolves, in whose nature it is to devour and destroy. God's people, and especially his ministers, are like sheep among them, of a contrary nature and disposition, exposed to them, and commonly an easy prey to them. It looked unkind in Christ to expose them to so much danger, who had left all to follow him; but he knew that the glory reserved for his sheep, when in the great day they shall be set on his right hand, would be a recompence sufficient for sufferings as well as services. They are as sheep among wolves, that is frightful; but Christ sends them forth, that is comfortable; for he that sends them forth will protect them, and bear them out. But that they might know the worst, he tells them particularly what they must expect. (1.) They must expect to be hated, Mat 10:22. Ye shall be hated for my name's sake: that is the root of all the rest, and a bitter root it is. Note, Those whom Christ loves, the world hates; as whom the court blesses the country curses. If the world hated Christ without a cause (Joh 15:25), no marvel if it hated those that bore his image and served his interests. We hate what is nauseous, and they are counted as the offscouring of all things, Co1 4:13. We hate what is noxious, and they are counted the troublers of the land (Kg1 18:17), and the tormentors of their neighbours, Rev 11:10. It is grievous to be hated, and to be the object of so much ill-will, but it is for thy name's sake; which, as it speaks the true reason of the hatred, whatever is pretended, so it speaks comfort to them who are thus hated; it is for a good cause, and they have a good friend that shares with them in it, and takes it to himself. (2.) They must expect to be apprehended and arraigned as malefactors. Their restless malice is resistless malice, and they will not only attempt, but will prevail, to deliver you up to the councils (Mat 10:17, Mat 10:18), to the bench of aldermen or justices, that take care of the public peace. Note, A deal of mischief is often done to good men, under colour of law and justice. In the place of judgment there is wickedness, persecuting wickedness, Ecc 3:16. They must look for trouble, not only from inferior magistrates in the councils, but from governors and kings, the supreme magistrates. To be brought before them, under such black representations as were commonly made of Christ's disciples, was dreadful and dangerous; for the wrath of a king is as the roaring of a lion. We find this often fulfilled in the acts of the apostles. (3.) They must expect to be put to death (Mat 10:21); They shall deliver them to death, to death in state, with pomp and solemnity, when it shows itself most as the king of terrors. The malice of the enemies rages so high as to inflict this; it is the blood of the saints that they thirst after: the faith and patience of the saints stand so firm as to expect this; Neither count I my life dear to myself: the wisdom of Christ permits it, knowing how to make the blood of the martyrs the seal of the truth, and the seed of the church. By this noble army's not loving their lives to the death, Satan has been vanquished, and the kingdom of Christ and its interests greatly advanced, Rev 11:11. They were put to death as criminals, so the enemies meant it, but really as sacrifices (Phi 2:17; Ti2 4:6); as burnt offerings, sacrifices of acknowledgement to the honour of God, and in his truth and cause. (4.) They must expect, in the midst of these sufferings, to be branded with the most odious and ignominious names and characters that could be. Persecutors would be ashamed in this world, if they did not first dress up those in bear-skins whom they thus bait, and represent them in such colours as may serve to justify such cruelties. The blackest of all the ill characters they give them is here stated; they call them Beelzebub, the name of the prince of the devils, Mat 10:25. They represent them as ringleaders of the interest of the kingdom of darkness, and since every one thinks he hates the devil, thus they endeavour to make them odious to all mankind. See, and be amazed to see, how this world is imposed upon: [1.] Satan's sworn enemies are represented as his friends; the apostles, who pulled down the devil's kingdom, were called devils. Thus men laid to their charge, not only things which they knew not, but things which they abhorred, and were directly contrary to, and the reverse of. [2.] Satan's sworn servants would be thought to be his enemies, and they never more effectually do his work, than when they pretend to be fighting against him. Many times they who themselves are nearest akin to the devil, are most apt to father others upon him; and those that paint him on others' clothes have him reigning in their own hearts. It is well there is a day coming, when (as it follows here, Mat 10:26) that which is hid will be brought to light. (5.) These sufferings are here represented by a sword and division, Mat 10:34, Mat 10:35. Think not that I am come to send peace, temporal peace and outward prosperity; they thought Christ came to give all his followers wealth and power in the world; "no," says Christ, "I did not come with a view to give them peace; peace in heaven they may be sure of, but not peace on earth." Christ came to give us peace with God, peace in our consciences, peace with our brethren, but in the world ye shall have tribulation. Note, They mistake the design of the gospel, who think their profession of it will secure them fRom. for it will certainly expose them to, trouble in this world. If all the world would receive Christ, there would then follow a universal peace, but while there are and will be so many that reject him (and those not only the children of this world, but the seed of the serpent), the children of God, that are called out of the world, must expect to feel the fruits of their enmity. [1.] Look not for peace, but a sword, Christ came to give the sword of the word, with which his disciples fight against the world, and conquering work this sword has made (Rev 6:4; Rev 19:21), and the sword of persecution, with which the world fights against the disciples, being cut to the heart with the sword of the word (Act 7:54), and tormented by the testimony of Christ's witnesses (Rev 11:10), and cruel work this sword made. Christ sent that gospel, which gives occasion for the drawing of this sword, and so may be said to send this sword; he orders his church into a suffering state for the trial and praise of his people's graces, and the filling up of the measure of their enemies' sins. [2.] Look not for peace, but division (Mat 10:35), I am come to set men at variance. This effect of the preaching of the gospel is not the fault of the gospel, but of those who do not receive it. When some believe the things that are spoken, and others believe them not, the faith of those that believe condemns those that believe not, and, therefore, they have an enmity against them that believe. Note, the most violent and implacable feuds have ever been those that have arisen from difference in religion; no enmity like that of the persecutors, no resolution like that of the persecuted. Thus Christ tells his disciples what they should suffer, and these were hard sayings; if they could bear these, they could bear any thing. Note, Christ has dealt fairly and faithfully with us, in telling us the worst we can meet with in his service; and he would have us deal so with ourselves, in sitting down and counting the cost. 2. They are here told from whom, and by whom, they should suffer these hard things. Surely hell itself must be let loose, and devils, those desperate and despairing spirits, that have no part nor lot in the great salvation, must become incarnate, ere such spiteful enemies could be found to a doctrine, the substance of which was good will toward men, and the reconciling of the world to God; no, would you think it? all this mischief arises to the preachers of the gospel, from those to whom they came to preach salvation. Thus the blood-thirsty hate the upright, but the just seek his soul (Pro 29:10), and therefore heaven is so much opposed on earth, because earth is so much under the power of hell, Eph 2:2. These hard things Christ's disciples must suffer, (1.) From men (Mat 10:17). "Beware of men; you will have need to stand upon your guard, even against those who are of the same nature with you" - such is the depravity and degeneracy of that nature (homo homini lupus, - man is a wolf to man), crafty and politic as men, but cruel and barbarous as beasts, and wholly divested of the thing called humanity. Note, Persecuting rage and enmity turn men into brutes, into devils. Paul at Ephesus fought with beasts in the shape of men, Co1 15:32. It is a sad pass that the world is come to, when the best friends it has, have need to beware of men. It aggravates the troubles of Christ's suffering servants, that they arise from those who are bone of their bone, made of the same blood. Persecutors are, in this respect, worse than beasts, that they prey upon those of their own kind: Saevis inter se convenit ursis - Even savage bears agree among themselves. It is very grievous to have men rise up against us (Psa 124:1-8), from whom we might expect protection and sympathy; men, and no more: mere men; men, and not saints; natural men (Co1 2:14); men of this world, Psa 17:14. Saints are more than men, and are redeemed from among men, and therefore are hated by them. The nature of man, if it be not sanctified, is the worst nature in the world next to that of devils. They are men, and therefore subordinate, dependent, dying creatures; they are men, but they are but men (Psa 9:20), and who art thou, that thou shouldst be afraid of a man that shall die? Isa 51:12. Beware of the men, so Dr. Hammond; those you are acquainted with, the men of the Jewish sanhedrim, which disallowed Christ, Pe1 2:4. (2.) From professing men, men that have a form of godliness, and make a show of religion. They will scourge you in their synagogues, their places of meeting for the worship of God, and for the exercise of their church-discipline: so that they looked upon the scourging of Christ's ministers to be a branch of their religion. Paul was five times scourged in the synagogues, Co2 11:24. The Jews, under colour of zeal for Moses, were the most bitter persecutors of Christ and Christianity, and placed those outrages to the score of their religion. Note, Christ's disciples have suffered much from conscientious persecutors, that scourge them in their synagogues, cast them out and kill them, and think they do God good service (Joh 16:2), and say, Let the Lord be glorified, Isa 66:5; Zac 11:4, Zac 11:5. But the synagogue will be so far from consecrating the persecution, that the persecution, doubtless, profanes and desecrates the synagogue. (3.) From great men, and men in authority. The Jews did not only scourge them, which was the utmost their remaining power extended to, but when they could go no further themselves, they delivered them up to the Roman powers, as they did Christ, Joh 18:30. Ye shall be brought before governors and kings (Mat 10:18), who, having more power, are in a capacity of doing the more mischief. Governors and kings receive their power from Christ (Pro 8:15), and should be his servants, and his church's protectors and nursing-fathers, but they often use their power against him, and are rebels to Christ, and oppressors of his church. The kings of the earth set themselves against his kingdom, Psa 2:1, Psa 2:2; Act 4:25, Act 4:26. Note, It has often been the lot of good men to have great men for their enemies. (4.) From all men (Mat 10:22). Ye shall be hated of all men, of all wicked men, and these are the generality of men, for the whole world lies in wickedness. So few are there that love, and own, and countenance Christ's righteous cause, that we may say, the friends of it are hated of all men; they are all gone astray, and, therefore, eat up my people, Psa 14:3. As far as the apostasy from God goes, so far the enmity against the saints goes; sometimes it appears more general than at other times, but there is something of this poison lurking in the hearts of all the children of disobedience. The world hates you, for it wonders after the beast, Rev 13:3. Every man is a liar, and therefore a hater of truth. (5.) From those of their own kindred. The brother shall deliver up the brother to death, Mat 10:21. A man shall be, upon this account, at variance with his own father; nay, and those of the weaker and tenderer sex too shall become persecutors and persecuted; the persecuting daughter will be against the believing mother, where natural affection and filial duty, one would think, should prevent or soon extinguish the quarrel; and then, no marvel if the daughter-in-law be against the mother-in-law; where, too often, the coldness of love seeks occasion of contention, Mat 10:35. In general, a man's foes shall be they of his own household (Mat 10:36). They who should be his friends will be incensed against him for embracing Christianity, and especially for adhering to it when it comes to be persecuted, and will join with his persecutors against him. Note, The strongest bonds of relative love and duty have often been broken through, by an enmity against Christ and his doctrine. Such has been the power of prejudice against the true religion, and zeal for a false one, that all other regards, the most natural and sacred, the most engaging and endearing, have been sacrificed to these Molochs. They who rage against the Lord, and his anointed ones, break even these bonds in sunder, and cast away even these cords from them, Psa 2:2, Psa 2:3. Christ's spouse suffers hard things from the anger of her own mother's children, Sol 1:6. Sufferings from such are more grievous; nothing cuts more than this, It was thou, a man, mine equal (Psa 55:12, Psa 55:13); and the enmity of such is commonly most implacable; a brother offended is harder to be won than a strong city, Pro 18:19. The martyrologies, both ancient and modern, are full of instances of this. Upon the whole matter, it appears, that all that will live godly in Christ Jesus, must suffer persecution; and through many tribulations we must expect to enter into the kingdom of God. II. With these predictions of trouble, we have here prescriptions of counsels and comforts for a time of trial. He sends them out exposed to danger indeed, and expecting it, but well armed with instructions and encouragements, sufficient to bear them up, and bear them out, in all these trials. Let us gather up what he says, 1. By way of counsel and direction in several things. (1.) Be ye wise as serpents, Mat 10:16. "You may be so" (so some take it, only as a permission); "you may be as wary as you please, provided you be harmless as doves." But it is rather to be taken as a precept, recommending to us that wisdom of the prudent, which is to understand his way, as useful at all times, but especially in suffering times. "Therefore, because you are exposed, as sheep among wolves; be ye wise as serpents; not wise as foxes, whose cunning is to deceive others; but as serpents, whose policy is only to defend themselves, and to shift for their own safety." The disciples of Christ are hated and persecuted as serpents, and their ruin is sought, and, therefore, they need the serpent's wisdom. Note, It is the will of Christ that his people and ministers, being so much exposed to troubles in this world, as they usually are, should not needlessly expose themselves, but use all fair and lawful means for their own preservation. Christ gave us an example of this wisdom, Mat 21:24, Mat 21:25; Mat 22:17, Mat 22:18, Mat 22:19; Joh 7:6, Joh 7:7; besides the many escapes he made out of the hands of his enemies, till his hour was come. See an instance of Paul's wisdom, Act 23:6, Act 23:7. In the cause of Christ we must sit loose to life and all its comforts, but must not be prodigal of them. It is the wisdom of the serpent to secure his head, that it may not be broken, to stop his ear to the voice of the charmer (Psa 58:4, Psa 58:5), and to take shelter in the clefts of the rocks; and herein we may be wise as serpents. We must be wise, not to pull trouble upon our own heads; wise to keep silence in an evil time, and not to give offence, if we can help it. (2.) Be ye harmless as doves. "Be mild, and meek, and dispassionate; not only do nobody any hurt, but bear nobody any ill will; be without gall, as doves are; this must always go along with the former." They are sent forth among wolves, therefore must be as wise as serpents, but they are sent forth as sheep, therefore must be harmless as doves. We must be wise, not to wrong ourselves, but rather so than wrong any one else; must use the harmlessness of the dove to bear twenty injuries, rather than the subtlety of the serpent to offer or to return one. Note, It must be the continual care of all Christ's disciples, to be innocent and inoffensive in word and deed, especially in consideration of the enemies they are in the midst of. We have need of a dove-like spirit, when we are beset with birds of prey, that we may neither provoke them nor be provoked by them: David coveted the wings of a dove, on which to fly away and be at rest, rather than the wings of a hawk. The Spirit descended on Christ as a dove, and all believers partake of the Spirit of Christ, a dove-like spirit, made for love, not for war. (3.) Beware of men, Mat 10:17. "Be always upon your guard, and avoid dangerous company; take heed what you say and do, and presume not too far upon any man's fidelity; be jealous of the most plausible pretensions; trust not in a friend, no, not in the wife of thy bosom," Mic 7:5. Note, It becomes those who are gracious to be cautious, for we are taught to cease from man. Such a wretched world do we live in, that we know not whom to trust. Ever since our Master was betrayed with a kiss, by one of his own disciples, we have need to beware of men, of false brethren. (4.) Take no thought how or what ye shall speak, Mat 10:19. "When you are brought before magistrates, conduct yourselves decently, but afflict not yourselves with care how you shall come off. A prudent thought there must be, but not an anxious, perplexing, disquieting thought; let this care be cast upon God, as well as that - what you shall eat and what you shall drink. Do not study to make fine speeches, ad captandam benevolentiam - to ingratiate yourselves; affect not quaint expressions, flourishes of wit, and laboured periods, which only serve to gild a bad cause; the gold of a good one needs it not. It argues a diffidence of your cause, to be solicitous in this matter, as if it were not sufficient to speak for itself. You know upon what grounds you go, and then verbaque praevisam rem non invita sequentur - suitable expressions will readily occur." Never any spoke better before governors and kings than those three champions, who took no thought before, what they should speak: O Nebuchadnezzar, we are not careful to answer thee in this matter, Dan 3:16. See Psa 119:46. Note, The disciples of Christ must be more thoughtful how to do well than how to speak well; how to keep their integrity than how to vindicate it. Non magna loquimur, sed vivimus - Our lives, not boasting words, form the best apology. (5.) When they persecute you in this city, flee to another, Mat 10:23. "Thus reject them who reject you and your doctrine, and try whether others will not receive you and it. Thus shift for your own safety." Note, In case of imminent peril, the disciples of Christ may and must secure themselves by flight, when God, in his providence, opens to them a door of escape. He that flies may fight again. It is no inglorious thing for Christ's soldiers to quit their ground, provided they do not quit their colours: they may go out of the way of danger, though they must not go out of the way of duty. Observe Christ's care of his disciples, in providing places of retreat and shelter for them; ordering it so, that persecution rages not in all places at the same time; but when one city is made too hot for them, another is reserved for a cooler shade, and a little sanctuary; a favour to be used and not to be slighted; yet always with this proviso, that no sinful, unlawful means be used to make the escape; for then it is not a door of God's opening. We have many examples to this rule in the history both of Christ and his apostles, in the application of all which to particular cases wisdom and integrity are profitable to direct. (6.) Fear them not (Mat 10:26), because they can but kill the body (Mat 10:28). Note, it is the duty and interest of Christ's disciples, not to fear the greatest of their adversaries. They who truly fear God, need not fear man; and they who are afraid of the least sin, need not be afraid of the greatest trouble. The fear of man brings a snare, a perplexing snare, that disturbs our peace; an entangling snare, by which we are drawn into sin; and, therefore, it must be carefully watched, and striven, and prayed against. Be the times never so difficult, enemies never so outrageous, and events never so threatening, yet need we not fear, yet will we not fear, though the earth be removed, while we have so good a God, so good a cause, and so good a hope through grace. Yes, this is soon said; but when it comes to the trial, racks and tortures, dungeons and galleys, axes and gibbets, fire and faggot, are terrible things, enough to make the stoutest heart to tremble, and to start back, especially when it is plain, that they may be avoided by a few declining steps; and therefore, to fortify us against this temptation, we have here, [1.] A good reason against this fear, taken from the limited power of the enemies; they kill the body, that is the utmost their rage can extend to; hitherto they can go, if God permit them, but no further; they are not able to kill the soul, nor to do it any hurt, and the soul is the man. By this it appears, that the soul does not (as some dream) fall asleep at death, nor is deprived of thought and perception; for then the killing of the body would be the killing of the soul too. The soul is killed when it is separated from God and his love, which is its life, and is made a vessel of his wrath; now this is out of the reach of their power. Tribulation, distress, and persecution may separate us from all the world, but cannot part between us and God, cannot make us either not to love him, or not to be loved by him, Rom 8:35, Rom 8:37. If, therefore, we were more concerned about our souls, as our jewels, we should be less afraid of men, whose power cannot rob us of them; they can but kill the body, which would quickly die of itself, not the soul, which will enjoy itself and its God in spite of them. They can but crush the cabinet: a heathen set the tyrant at defiance with this, Tunde capsam Anaxarchi, Anaxarchum nom laedis - you may abuse the case of Anaxarchus, you cannot injure Anaxarchus himself. The pearl of price is untouched. Seneca undertakes to make it out, that you cannot hurt a wise and good man, because death itself is no real evil to him. Si maximum illud ultra quod nihil habent iratae leges, aut saevissimi domini minantur, in quo imperium suum fortuna consumit, aequo placidoque animo accipimus, et scimus mortem malum non esse ob hoc, ne injuriam quidem - If with calmness and composure we meet that last extremity, beyond which injured laws and merciless tyrants have nothing to inflict, and in which fortune terminates her dominion, we know that death is not an evil, because it does not occasion the slightest injury. Seneca De Constantid. [2.] A good remedy against it, and that is, to fear God. Fear him who is able to destroy both soul and body in hell. Note, First, Hell is the destruction both of soul and body; not of the being of either, but the well - being of both; it is the ruin of the whole man; if the soul be lost, the body is lost too. They sinned together; the body was the soul's tempter to sin, and its tool in sin, and they must eternally suffer together. Secondly, This destruction comes from the power of God: he is able to destroy; it is a destruction from his glorious power (Th2 1:9); he will in it make his power known; not only his authority to sentence, but his ability to execute the sentence, Rom 9:22. Thirdly, God is therefore to be feared, even by the best saints in this world. Knowing the terrors of the Lord, we persuade men to stand in awe of him. If according to his fear so is his wrath, then according to his wrath so should his fear be, especially because none knows the power of his anger, Psa 90:11. When Adam, in innocency, was awed by a threatening, let none of Christ's disciples think that they need not the restraint of a holy fear. Happy is the man that fears always. The God of Abraham, who was then dead, is called the Fear of Isaac, who was yet alive, Gen 31:42, Gen 31:53. Fourthly, The fear of God, and of his power reigning in the soul, will be a sovereign antidote against the fear of man. It is better to fall under the frowns of all the world, than under God's frowns, and therefore, as it is most right in itself, so it is most safe for us, to obey God rather than men, Act 4:19. They who are afraid of a man that shall die, forget the Lord their Maker, Isa 51:12, Isa 51:13; Neh 4:14. (7.) What I tell you in darkness, that speak ye in light (Mat 10:27); "whatever hazards you run, go on with your work, publishing and proclaiming the everlasting gospel to all the world; that is your business, mind that. The design of the enemies is not merely to destroy you, but to suppress that, and, therefore, whatever be the consequence, publish that." What I tell you, that speak ye. Note, That which the apostles have delivered to us is the same that they received from Jesus Christ, Heb 2:3. They spake what he told them - that, all that, and nothing but that. Those ambassadors received their instructions in private, in darkness, in the ear, in corners, in parables. Many things Christ spake openly, and nothing in secret varying from what he preached in public, Joh 18:20. But the particular instructions which he gave his disciples after his resurrection, concerning the things pertaining to the kingdom of God, were whispered in the ear (Act 1:3), for then he never showed himself openly. But they must deliver their embassy publicly, in the light, and upon the house-tops; for the doctrine of the gospel is what all are concerned in (Pro 1:20, Pro 1:21; Pro 8:2, Pro 8:3), therefore he that hath ears to hear, let him hear. The first indication of the reception of the Gentiles into the church, was upon a house-top, Act 10:9. Note, There is no part of Christ's gospel that needs, upon any account, to be concealed; the whole counsel of God must be revealed, Act 20:27. In never so mixed a multitude let it be plainly and fully delivered. 2. By way of comfort and encouragement. Here is very much said to that purpose, and all little enough, considering the many hardships they were to grapple with, throughout the course of their ministry, and their present weakness, which was such, as that, without some powerful support, they could scarcely bear even the prospect of such usage; Christ therefore shows them why they should be of good cheer. (1.) Here is one word peculiar to their present mission, Mat 10:23. Ye shall not have gone over the cities of Israel, till the Son of man be come. They were to preach that the kingdom of the Son of man, the Messiah, was at hand; they were to pray, Thy kingdom come: now they should not have gone over all the cities of Israel, thus praying and thus preaching, before that kingdom should come, in the exaltation of Christ, and the pouring out of the Spirit. It was a comfort, [1.] That what they said should be made good: they said the Son of man is coming, and behold, he comes. Christ will confirm the word of his messengers, Isa 44:26. [2.] That it should be made good quickly. Note, It is matter of comfort to Christ's labourers, that their working time will be short, and soon over; the hireling has his day; the work and warfare will in a little time be accomplished. [3.] That then they should be advanced to a higher station. When the Son of man comes, they shall be endued with greater power from on high; now they were sent forth as agents and envoys, but in a little time their commission should be enlarged, and they should be sent forth as plenipotentiaries into all the world. (2.) Here are many words that relate to their work in general, and the troubles they were to meet with in it; and they are good words and comfortable words. [1.] That their sufferings were for a testimony against them and the Gentiles, Mat 10:18. When the Jewish consistories transfer you to the Roman governors, that they may have you put to death, your being hurried thus from one judgment-seat to another, will help to make your testimony the more public, and will give you an opportunity of bringing the gospel to the Gentiles, as well as to the Jews; nay, you will testify to them, and against them, by the very troubles you undergo. Note, God's people, and especially God's ministers, are his witnesses (Isa 43:10), not only in their doing work, but in their suffering work. Hence they are called martyrs - witnesses for Christ, that his truths are of undoubted certainty and value; and, being witnesses for him, they are witnesses against those who oppose him and his gospel. The sufferings of the martyrs, as they witness to the truth of the gospel they profess, so they are testimonies of the enmity of their persecutors, and both ways they are a testimony against them, and will be produced in evidence in the great day, when the saints shall judge the world; and the reason of the sentence will be, Inasmuch as ye did it unto these, ye did it unto me. Now if their sufferings be a testimony, how cheerfully should they be borne! for the testimony is not finished till those come, Rev 11:7. If they be Christ's witnesses, they shall be sure to have their charges borne. [2.] That upon all occasions they should have God's special presence with them, and the immediate assistance of his Holy Spirit, particularly when they should be called out to bear their testimony before governors and kings; it shall be given you (said Christ) in that same hour what ye shall speak. Christ's disciples were chosen from among the foolish of the world, unlearned and ignorant men, and, therefore, might justly distrust their own abilities, especially when they were called before great men. When Moses was sent to Pharaoh, he complained, I am not eloquent, Exo 4:10. When Jeremiah was set over the kingdoms, he objec
Tyndale Open Study Notes
10:16 False leaders who prey upon people’s spiritual vulnerability rather than exercise appropriate pastoral care are often called wolves (Ezek 22:27; Zeph 3:3; cp. Prov 28:15). • be as shrewd as snakes and harmless as doves: The proverb calls for being astute but not deceitful.