Matthew 10
DODDMatthew 10:1-15
Our Lord sends forth his apostles with a commission, and gives them instructions to preach the gospel. Mat. X. 1—15. Mark VI. 7—11. Luke IX. 1—5.
MAT. X. 1.
AND Jesus having called his twelve disciples together, whom, (it has been observed before, Luke vi. 13, p. 293,) he had chosen some time since to be his constant followers and attendants, and who were named apostles from their mission; he endowed them with the gift of working miracles, and gave them power and authority over all kinds of demons, [or] unclean spirits, to cast them out of those unhappy persons whom they had possessed, and to cure every distemper, and every malady, how malignant and dangerous soever.
Now the names of the twelve apostles are these: The first of them, who was one of the most early followers of Christ, and the first that was called to a stated attendance upon him (p. 192,) and whose remarkable zeal and piety rendered him a kind of leader among them, was Simon, who is also called Peter, as Christ had honoured him with that sirname, (see John i. 42, p. 130,) and Andrew his brother, who was called the same day with him: James [the son] of Zebedee the fisherman, and John his brother, that beloved disciple; who were also called at the same time with the two former, as they were fishing at the sea of Galilee, (p. 193.) Philip of Bethsaida, and Bartholomew: Thomas called Didymus; and Matthew, who had been the publican: James [the son] of Alpheus; and Lebbeus, whose sirname was Thaddeus, and who
a Having called his twelve disciples together. There can be no room to doubt that this is the proper place of the mission of the apostles, considering its connection with the preceding stories in all the evangelists that mention it.
b The first, Simon, who is called Peter. The reasons assigned in the paraphrase are so apparent sufficient to account for Pe-
ter’s being named first, that it is strange any should have attempted to prove from this text the authority of Peter over his brethren, when we never find it declared by Christ, or claimed by Peter, or owned by any of the rest of the apostles, but rather find so many scriptures which appear to look a contrary way. See Mat. xxiii. 8—12; Acts xv. 13, & seq. 2 Cor. xii. 11; and Gal. ii. 11.
They are sent forth in pairs to preach the g
was also called Judas or Jude, the brother of James: Simon the Cananite, a native of Cana; and Judas Iscariot or a man of Carioth, that wicked and miserable creature, who afterwards even betrayed him, and then laid violent hands on himself.
These twelve disciples Jesus sent forth by two and two in pairs, that they might be agreeable companions and assistants to each other in their work; and he commanded them to go into those places which he himself purposed shortly to visit: and to preach there the gospel of the kingdom of God, or to proclaim the joyful tidings of the approaching kingdom of the Messiah; and, in confirmation of it, to heal the sick, and exert the other miraculous powers which he had given them. And upon this occasion he made an excellent discourse to them, saying, In this circuit which I now send you, do not go into the way of the Gentiles; for the glad tidings of the gospel are not yet sent to them: nor enter into [any] city of the Samaritans, if you should be obliged to pass through their country; though I once did it, and preached among them with considerable success. (See John iv. 40, 41, sect. xxx.) But my message is chiefly to be delivered to the Jews (compare Mat. xv. 24, and Rom. xv. 8,) and therefore go ye rather to them, the poor lost sheep of the house of Israel, who are generally wandering in the paths of error and sin; yet they shall receive this farther token of my regard, that the first notices of my kingdom shall be sent
Simon the Cananite, a native of Cana.] rather than convincing reader may see an illustration of this Fleming’s Christ. V. and that of Lebbeus, sect. lii. p. 295, and v. which he himself visit.] Our Lord was on the third year of his fore purposed to take had formerly done; some of so many mira for his being heard than before. (Comp. and sect. xxxvi. p. 20) had spent with him tendance on his minis call to the work, with much to their fitness taken of them by mul them near Jesus would ceptance in it. See Ma two and two.] It is obvious this conduce to the confirming of their only, as in the mouth of two witnesses word is established (Mat. xviii. 16,) as as make their mission much more trable than if each had been sent. Mr. Fleming has taken pains to that there was great wisdom in the them together in such pairs as are intimated, on account of the resem or contrast of their characters. The use is very ingenious; but the me of some of the apostles are so short, much of it is uncertain conjecture,
ted to take nothing with them for their journey. to them. And as ye go from one place to another, wherever you come proclaim this good news, saying, with that ardour and zeal which becomes my heralds, The long expected kingdom of heaven is approaching; prepare yourselves therefore to receive the blessings of it. And that a declaration of so great importance may not want suitable testimonials, and the meanness of your personal appearance may not render the truth of it suspected (as any proper occasion offers,) heal the sick, cleanse the lepers, yea, raise the dead, and cast out demons: for such a power I have given to you, and see that you exert it in a manner most honourable to yourselves and me; [and as] you have received it freely, freely give unto others the assistance which it enables you to impart, and scorn the thought of making any gain of those for whom these works of mercy and power are performed. And he commanded them, that they should take nothing for [their] journey, except only a staff, which they had in their hands: and, to prevent any solicitude as to the means of their support, he said unto them, Disburden yourselves of all anxious cares on this occasion, and provide neither bread, or any other kind of food, for your subsistence, nor money to purchase provisions; neither gold, nor silver, nor brass coin, in your purses: Nor even take so much as a scrip to that ardour and zeal heralds.] This is the word κηροτεῖς, which is, a herald. Probably this proclamation with passed through the they went to; as Jonah ge to Nineveh. See Though many ancient clause, and though we apostles exerted any christ lived; yet since we it, and it is certainly than to insert a clause, with Dr. Whitby, to there are great authorities. It is to me very assages in this discourse which did not immediately at. x. 18, 21, 23, in the , which they had in their hands.] There is no difficulty to reconcile this clause with what is said Matthew (ver. 10,) that they should provide a staff (as it is there expressed the original μυδίς εχέδεν;) for many read it in the plural number, μυδίς nor yet staves; which reading is cont by Luke (ver. 3,) where it is so expressed. Nor is there any need we should submit with Heinsius, that is put for us in Mark, as if they were commanded take nothing with them, not even so much a staff. For all that Christ intends that they should so entirely depend the providence of God, that they set out with nothing but the staff in hands; and that, however commonly might be for those who were to the long way to be provided with two staff as well as with two coats, they need solicitous to have another ready in one should fail. , which they had in [In your purses.] The original
A blessing should come on those that receive
carry any manner of provisions for [your] journey; nor think it needful you should have two coats apiece, or any change of raiment; nor what might seem more necessary still, even another pair of shoes, any stronger than ordinary, but be shod just as you are with sandals; nor yet take any staves, but only those that you are used to walk with. For the labourer is surely worthy of his God: and as you may freely accept the necessary supplies of life when offered by those to whom you preach, so you may cheerfully trust the Providence of God to take care of you while engaged in so good a cause; and he would rather support you by a miracle, than suffer you to want what shall be necessary for your sustenance.¹
And he farther said unto them, Go forth therefore with a holy alacrity; and into whatever city or village you enter, make it your first business to inquire who in it is of a worthy character for hospitality and piety; for I would not have you endanger your own reputation, by taking up your lodging in any disreputable family: And whatever house you thus enter into, continue there till you leave the place; that you may not seem to have too great a regard to the little circumstances of domestic accommodation, which it is beneath your character as my ministers to be very solicitous about.
And, as an early intimation of the friendly intention of your visit, when you first enter into any family, salute it in a courteous and religious manner, saying, according to the usual custom of friends when they enter the dwellings of each other, “Peace be upon this house.”ᵐ And if
[oræst, expresses the custom they had of carrying money in a kind of folopocket, or purse, which was made in the duplicature of their girdles. See Dr. Shaw’s Travels, p. 292.
ᵏ Nor shoes, but be shod with sandals.] I apprehend the word wædæus, shoes, must here signify a kind of short boots, which they used in long journeys, that covered the whole foot and small of the leg; whereas their sandals were pieces of strong leather, or wood, tied under the sole of the foot by strings, and something resembling modern clogs. See Calmet’s Dictionary, Vol. II. p. 615, on the word sandals; and Lightfoot’s Hor. Heb. on Mat. x. 10.
¹ He would rather support you by a miracle, &c.] Our Lord intended this mission in part, as an initiation into their apostolic work; and it was, no doubt, an encouragement to them during all the remainder of life to recollect the singular care which Providence now took of them, though they had abandoned their families, and with them the means of subsistence, and went out wholly unfurnished for such an expedition. In this view Christ leads them to recollect it, Luke xxii. 35, sect. clxxiii.
ᵐ Peace be upon this house.] This custom of saluting friends after this manner is still retained among the Turks and other
but dreadful was the case of those that rejected them.
be worthy, let your peace come upon it: it if it be not worthy, let your peace return to you. the family be worthy the Divine regard, your good wishes for its peace and prosperity shall come upon it," and I will make the blessing that you pronounce effectual: but if it be not worthy, even then your kind wishes for its peace and happiness shall not be lost, but shall return unto you in blessings on your own heads, as being the genuine workings of that pious and benevolent temper which God always approves and rewards
ACTIVITIES
And whosoever shall not receive you, nor in an obedient manner hearken to your words; as for such unhappy persons, when you come out of that house or city, in which they dwell, shake off the very dust of your feet, as a testimony against them," or as a token that you look upon them as devoted by God to destruction, and therefore desire to separate yourselves entirely from them, that you may not be partakers of their plagues. (Compare Rev. xviii. 4, and Acts xviii. 6.)
And indeed you have reason to do it; for verily I say unto you, That whatever profession they may make of their regard to the true God, and however they may continue to boast of their national privileges, it shall be more tolerable not only for the generality of Gentile sinners, in the day of final judgment, but even for the natives of the land of Sodom and Gomorrah, those monsters of unnatural wickedness who were consumed with fire and brimstone from heaven, than for the inhabitants of that wretched city; for the people of Sodom and Gomorrah never sinned against such extraordinary light and such singular favours as they,
and I thought it not imfor the illustration of
come upon it.] This is passages in which (as a book) the imperative is that is, Let it come, for 1 Cor. xvi. 22.) And giving impressions in the most easily be accounted application, as prophetic should happen to the his people.
the dust of your feet, &c.] there was something of
so peculiar an holiness in the land of that when they came home from heathen country they stopped at its bed and wiped the dust of it from their that the sacred inheritance might polluted with it; nor would they herbs to be brought to them from neighbours, lest they should bring the dust of their land upon them. The action enjoined to the apostle was a lively intimation, that when Jews had rejected the gospel, they were longer to be regarded as the people of God, but were on a level with heathen idolaters See Mr. Fleming’s Christ II. p. 160.
Reflections on the mission of the twelve apostles:
IMPROVEMENT.
WHAT abundant reason is there for humble thankfulness that the ambassadors of Christ were thus sent forth to preach the gospel, and that at length their number was increased, and their commission enlarged; so that instead of their being thus confined to the lost sheep of the house of Israel, their instructive line is gone out through all the earth, and their words have resounded even to the end of the world; (Psal. xix. 4.) May the purport of their message be seriously attended to! since it will so certainly be a savour of life or of death, of eternal salvation or aggravated condemnation and ruin.
Let us tremble to think, that it will be more tolerable for Sodom and Gomorrah in the day of judgment than for those by whom the gospel is rejected: and let us earnestly pray that Divine Grace may enable us to receive it in the love of it, and to obey the truth, that we may be saved; (2 Thess. ii. 10.)
They who have the honour in this respect to succeed the apostles as ministers of this gospel, may learn most useful instructions from this discourse of our Divine Master. Let them speak and act as the messengers of peace and the friends of mankind, who cordially wish well to all around them; and gratefully acknowledge the kindness which, as faithful labourers, they have justly deserved. Let them shew a true greatness of mind in an apparent superiority to temporal interests and present gratifications; easy in whatever accommodations they find where Providence leads them; and forgetting themselves, to remember their Master, and the souls he has committed to their care.
Let them faithfully warn all around them of the importance of their eternal concerns, and of the unutterable danger of receiving the grace of God in vain, that, whether men will hear or forbear, they may be clean from their blood. And, while we preserve such a temper and conduct, we may cheerfully hope that God will be with us in the way that we go, and, how precarious soever our circumstances may seem, will give us food to eat, and raiment to put on. May we all have this token for good, that God will take care of our interests; even the consciousness of our being faithfully engaged to promote his glory, and our joyful readiness to spend and be spent for the service of souls! (2. Cor. xii. 15.)
ns them o the dangers they would e exposed to.
Matthew 10:16-28
ly warns his apostles of the danger and opposition ct to encounter in his service. Mat. X. 16—28.
MAT. X. 16.
WHEN our Lord had thus instructed his apostles as to their behaviour and office in general, he went on faithfully to lay before them the difficulties and trials they were to expect in the execution of it; and added, Behold, I send you out as so many innocent and defenceless sheep, in the midst of a whole multitude of fierce and ravenous wolves,³ who will not fail to watch every opportunity to attack and even devour you: be ye therefore continually on your guard against them, and labour to approve yourselves prudent as serpents, in avoiding unnecessary dangers; but, far from imitating the malignity and revengeful nature of that animal, maintain at all times a holy simplicity of soul, and be harmless and inoffensive as doves, those gentle creatures who are innocent and loving to a proverb. But be upon your guard against the men of the world with whom you converse, that you do not by any inadvertency give them advantage against you; for they will seek occasions of mischief, and betray you to the councils, and deliver you up to the sanhedrim and other inferior courts of judicature, and will also scourge you in their synagogues.⁴ And, in some cases, the prosecution shall be carried yet farther; for you shall be brought before governors and kings on my account,⁵ for a witness to them, and to the heathen, as this will give you an opportunity of testifying my gospel more solemnly both to Jews and Gentiles.
t of wolves.] So frankly is apostles of the hardith which they should ing could be more fair; ons.
Pliny has given us e stories of the sagacity which, I confess, have ce Plin. Nat. Hist. lib. it is certain there is a their eyes; so that to a serpent was a proverb cks and Romans. See
ir synagogues.] Com- , and Acts xxii. 19.
This is a sort of discipline which h since been used in their synagogues, they keep their courts; and whi wretched Acosta tells us he himse derwent. See Acost. de Vit. Hum. Limborch Coll. p. 349; Wits. Vit. sect. 1, § 19—21; and Vitring. de S. Vet. lib. iii. par. 1, cap. 11.
⁴ Before governors and kings, &c. cordingly the apostles were several o obliged to appear before princes, and several, prosecuted by their malicio emies before Herod, Agrippa, Felitus, Nero, Domitian, &c. as we lear sacred or profane history.
your calling yourselves by it shall appear, to your enemies themselves, the only crime chargeable upon you: but be not discouraged at these trials; for he that courageously endures to the end, shall on the whole be saved; and whatever extremities he may suffer in this world, God will not only deliver him from the destruction that shall come upon the wicked, but will amply repay his fidelity in the next. (Compare Mat. xxiv. 13, and Rev. ii. 10.) But I say not this to encourage you to rush upon martyrdom, before you have a plain and lawful call to it: for, on the other hand, it will rather be your duty to prolong such useful lives to the utmost limits you lawfully may, and when they persecute you in one city, to flee to another: and though this may contract the time of your abode in each, be not discouraged at that, which may, on the whole, be no inconvenience; for verily I say unto you, You shall not have had time to finish [your progress through] all the cities of Israel, and to preach the gospel in every place, until the Son of man shall come in a yet more awful appearance, to fulfil your prediction concerning the manifestation of his kingdom, and to take vengeance on your cruel persecutors. And as for the unkind usage I have warned you to expect, you have no reason to be surprised at it; for, as I have formerly observed (Luke vi. 40, sect. liv.) The disciple is not above his teacher, nor the servant above his lord: It is abundantly sufficient, if the disciple be as his teacher, and the servant as his lord; and in such a circumstance the disciple and the servant have cause for thankfulness rather phrase, for the sake of this edition to render it the first; though (as I) it is apparent that is sometimes put for See note 1 on John ii. man shall come.] I do postles met with any progress, from which Christ, and told him (see Mark vi. 30, lxxviii;) and there any other reasons I cannot understand the coming of the man to signify his overtaking them journey before they came to the en nor does it appear natural, with Dr. (in his Essay on the Truth of Christ p. 85, & seq.) to refer it to Christ’s o to judgment. It is rather, as Mr. W observes (in his discourse of Proph 63,) to be explained of their being out of Judea by persecutions, so that had not time to visit all the parts o fore the destruction of Jerusalem by which is often called the coming of t of man. See Mat. xxiv. 27, 37, 39, 4 Luke xviii. 8.
They should not be afraid of men, but of Go
than complaint. If then, as you have already heard and found, they have called me, who am the Master of the family, Beelzebub, and reviled me as a magician, whom they should have received as the Messiah (see p. 336,) how much more will they be likely thus to abuse his domestics, whose character and station are so much inferior to his?
Since therefore you have my example before you, and suffer in my cause, fear them not, but courageously sustain the utmost efforts of their rage; and assure yourselves that I will support you till you have finished your testimony: or there is nothing now hid which shall not be revealed: nor has any thing passed in secret between us which shall not be universally made known. See to it then, that you remember to what purpose I have admitted you to so great an intimacy with me, and discoursed so largely concerning my kingdom; and what I say to you in darkness, speak [it] in the light of open day; and what you hear as it were whispered in the ear, proclaim publicly with a loud voice as from the housetops.
And though the boldness of your testimony may indeed at length cost you your lives, yet be not afraid of them who can only kill the mortal body, and cannot kill or hurt the immaterial soul, which will still survive in all its vigour while its tabernacle lies in ruins; but much rather fear, lest, by being unfaithful in so important a trust, you should incur the displeasure of him who is able to destroy both soul and body in hell, and has power to fill the separate spirit with anguish, or at the final judgment to reunite it to the body, and condemn both to everlasting misery in that infernal prison.
IMPROVEMENT.
How apparently fit is it that this eternal and almighty God should be the object of our humble fear, and that in comparison with him we should fear nothing else! All the terrors of
h Cannot kill the soul, &c.] I have paraphrased the words so as to illustrate the certain argument they contain to prove the existence of the soul in a se race state, and its perception of that existence; else the soul would be as properly killed as the body. Grotius has an excellent note here.
Reflections on the trials that the gospel may expose us to.
the world are disarmed by this; and by this are its flatteries also disarmed. In whatever stations of life we are fixed, let this engage us to be faithful to God in them: so shall we be most truly faithful to ourselves!
The apostles were exposed to peculiar dangers and trials; but all that will live godly in Christ Jesus must expect some degree of persecution, (2 Tim. iii. 12;) let us therefore arm ourselves with the same mind, that we may bear it with a truly Christian fortitude. May Divine grace teach us to mingle the wisdom of the serpent with the innocence of the dove, and to shelter ourselves from the ill usage of a perverse and sinful generation, so far only as we can do it without offering any violation to our consciences!
It is indeed matter of great lamentation, that the sentiments of benevolence and goodness, which seem so natural to the human mind, and are always so ornamental and delightful, should prevail no more: and it is shameful that the name of religion, so well calculated to cultivate these sentiments, should be made use of as an engine to destroy them; and instead of cementing kingdoms and families in closer and more affectionate bonds, should inspire them even with mortal animosity. Let us bless God for our public liberties; and earnestly pray, that where persecution reigns in its utmost terror, the wrath of man may praise him, and the remainder of that wrath be restrained! (Psal. lxxvi. 10.)
The ill usage which the blessed Jesus endured from an ungrateful world, may surely prevent our being surprised or offended if we meet with some share of it too. May we be willing to suffer with him, that we may at length reign with him! (2 Tim. ii. 12.) And if by unexpected revolutions in providence we should be called out to the severest trials, may the spirit of glory and of God rest upon us! and may we not account even our lives dear unto us, that, approving our fidelity to him, we may finish our course with joy! (1 Pet. iv. 14, and Acts xx. 24.)
Matthew 10:29
Parallels: Luke 9
Our Lord concludes his charge to his apostles with an assurance of God’s providential care for their encouragement; and with a promise of abundant future rewards to all that should faithfully serve him, or assist others in his work: and, after this, they separate from one another, and go to different parts to preach the gospel. Mat. X. 29, to the end. XI. 1. Mark VI. 12, 13. Luke IX. 6.
MAT. X. 29. ARE not two sparrows sold
MAT. X. 29. AFTER these faithful warnings of the dangers to which the apostles would be exposed in his service, our Lord went on to
hey are encourage to rely upon the providen
lay before them such encouragements as might animate their courage and pious zeal; and began with reminding them of the universal extent of the Divine Providence: *are not two young sparrows, said he, sold for a single farthing? yet there is not one of them that by any accident shall fall to the ground and die without the observation and permission of your heavenly Father.*ᵃ And not only are the more noble and vital parts of your animal frame regarded by God, but even the very hairs of your head are all numbered by him. Fear not, therefore, that you should be overlooked; for, even as men, and especially as my servants and ambassadors, you are more valuable than many sparrows, or than the whole species of them; and therefore may assure yourselves that Providence will watch over you.
And let it be a farther encouragement to you to remember, that whatever you may now suffer for your fidelity to me, it will on the whole be most amply rewarded; for the regard that every one expresses to me here, shall be publicly remembered and acknowledged hereafter: whosoever, therefore, shall courageously confess me before men, be he ever so mean in the eyes of the world, I also will not fail to confess him in all the glories of my final appearance, not only before the assembled world, but even in the immediate presence of my Father in heaven, to whose everlasting favour all my faithful servants shall be introduced:
ᵃ Not one of them shall fall to the ground, [etc.] Some have supposed, there is a reference here to the two birds which made a part of the leper’s offering. (Lev. xiv. 4—7.) As if the sense of what our Lord expresses were, that providence determines which of those two insignificant animals shall live, and which be killed, but as the words are capable of a more extensive sense, and our Lord elsewhere mentions five sparrows just to the same purpose, (Luke xii. 6, sect. exi.) I see no reason for paraphracing them with any particular view to that rite. They are a full proof of the universality of the Divine Providence; but the singular interpositions of it in favour of good men, may in a much
more convincing manner be argued from the prayers and praises offered in scripture with regard to particular events, and the promises of temporal blessings made to those that fear and serve God. Nor can I think we are much concerned to determine, how far any of these are miraculous, and how far the result of general laws settled in an exact congruity to the temper and conduct of every individual affected by them, which an omniscient God foresaw, and which his perfect schemes might easily provide for, by methods to us unsearchable. It is plain, Homer thought Divine Providence interested itself in the lives of brute animals. See Iliad, lib. xv. ver. 274: See also Grotius, in loc.
Christ is not come to send peace, but a sword.
But whosoever shall renounce me before men, as ashamed or afraid to acknowledge his relation to me, I also will renounce him before my Father in heaven, as a mean and unworthy creature, who has forfeited all claim to my patronage and favour in that awful day.
But, to prevent the mistaken expectations which the apostles might form of the immediate temporal prosperity of his kingdom, our Lord farther added, Do not suppose that I am come to send and establish peace on the land in which we dwell; for, though the general purport of my gospel has so powerful a tendency to promote it, yet the prejudices and lusts of men will so oppose and pervert it, that it will rather seem, from the event of it, that I came not to send peace, but a sword. For a few will indeed embrace it; but they will be so cruelly persecuted even by their nearest relations, that I may say, I am come to set a man at variance against his own father, and the daughter against her own mother, and the daughter-in-law against her mother-inlaw, when the circumstances of the family were such, that they might otherwise have agreed. So that the ties of blood shall be forgotten, and the bonds of friendship violated; and a man’s enemies, yea oftentimes the most severe and inveterate of them [shall be] those of his own family, and it may be, the nearest of
To send peace on the land in which we dwell.] That the word is often signifies some particular land, and especially Judea, rather than the whole earth, is undeniably plain; (compare Mat. xxiii. 35, and Luke iv. 25.) And I have given it that turn here, because there was no part of the world where Christianity occasioned so much dissention, and none where peace was so much expected from the kingdom of the Messiah. Yet how very unjust it is, that any of those contentions which the gospel has accidentally occasioned should be urged as an argument against its Divine authority, the reader may see in the excellent sermons of the present bishop of Winchester on this subject, in his Miscellaneous Tracts. In one word, the matter will issue in this; that if Christianity has occasioned more discord than any other religion, the only reason is, because it animates its professors to greater
zeal for the truth, and better proves it to be worth their while to suffer for conscience sake.
And the daughter-in-law against her mother-in-law.] The thought seems to sink here, as it is much more usual for mothers and daughters-in-law, in whatever relation, to quarrel, than natural parents and children; but if we consider, that our Lord speaks of this as the first occasion of a quarrel between them, it may intimate a supposition, that they were persons of a friendly temper, who, even in such a relation, might otherwise have lived together on easy terms: thought which seems to me to enliven the discourse, and which may lead us to reflect how often bigotry entirely transform a natural disposition, that in itself wamild and amiable. Compare Luke xii. 53, note, Vol. II. sect. cxxxv
We must take up our cross and follow
his relations, from whom he might justly have expected the greatest friendship.
Prepare yourselves then for such severe trials as these, by remembering, that he who loves his father or mother more than me, and is induced by his regard to them to disobey my precepts, or to renounce my doctrine, is not worthy of me, nor shall have any interest in my saving benefits; and he that loves even his son or daughter more than me, is not worthy of an interest in me and my friendship, though it should be an only child that he prefers to me, and for the sake of whom he abandons my gospel. And, in a word, he that is so concerned for his own ease and safety that he will not suffer for my sake, and does not resolutely take up his cross when providentially laid in his way, and follow after me,⁴ even to die upon it, when the honour of my name and cause requires it, and I, as the captain of his salvation, lead him on to it, cannot be owned as my faithful disciple, and is not worthy of an interest in me. (Compare Mark viii. 34. sect. lxxxix.)
Be assured however, that you shall find it to be well worth your while to endure all these extremities for my sake; for he that finds and saves his life, by deserting my cause, shall lose it on the whole, as he will thus incur a sentence of final condemnation and destruction;⁵ but he that out of faithfulness to me loses his life, and lays it down for my sake, shall find it in a far more noble state of being, which infinitely better deserves the name of life.
And as for you, my servants, let none be afraid of shewing kindness to you, lest they should share with you in your sufferings for my sake; for he that entertains you, does in
⁴ He that does not take up his cross, and follow after me. This alludes to the custom of persons carrying the cross to which they were to be fastened; and was a strong intimation, that he should himself be crucified; and that none could be a sincere Christian without a willingness to bear even that shameful and cruel death for his sake, if he was called to it. See Grotius, in loc.
⁵ He that finds his life, shall lose it, &c. The sense that I have given in the parabase, as it is much more general, and
more important, appears to me much preferable to that of Dr. Hammond, who interprets the text, of the Christians saving their lives by leaving Jerusalem in the last siege of that place by the Romans, and the Jews losing theirs by crowding into it. The beauty and energy of Christ’s discourse in a parallel place (Mat. xvi. 24—26, sect. lxxxix), would be quite lost by this interpretation; and indeed many Christians had actually lost their lives for the gospel man years before that siege commenced.
t entertain his iscip es shall be rewar e .
effect entertain me, whose ministers you are; and he that entertains me, does also entertain him that sent me, and my heavenly Father will regard it as done to himself; as, on the other hand, all the slights and injuries which are offered to you will be considered as reflecting not only on me, but on him. And did men truly understand their own interest, they would rejoice to assist you in that noble work in which you are engaged: for he that hospitably entertains a prophet in the name of a prophet, or with a pious regard to the office he bears, shall receive the reward of a prophet himself, or a reward proportionable to the worth of the person he shelters and accommodates in a time of danger and difficulty; and he that entertains [any] righteous man in the name of a righteous man, or with a cordial regard to the virtues of his character, shall himself receive the reward of a righteous man. Nor shall even the smallest and cheapest favour to the least of my servants be forgotten; for whosoever, being able to do no more, shall give to drink unto one of these little ones, or to one of these my followers who makes the meanest appearance, even so much as a cup of cold water only, to refresh him in the fatigue to which he is exposed in my service, if he shall give it to him in the name of a disciple, or with a real affection to him on account of his relation to me, verily I say unto you, he shall by no means lose his proportionable reward, but shall find himself abundantly repaid both with present and future blessings.
And it came to pass, after this solemn and instructive charge had been delivered, that when Jesus had made an end of giving instructions to his twelve disciples, and had prepared them for the service they were now to undertake, he did not lay aside the work himself, but still pursued it with an unwearied diligence and zeal, and departed thence to teach the Jews, in other parts,
¹Hospitably entertains a prophet.] The word ḥχωνᾶ here plainly signifies to entertain in an hospitable way, as it does likewise Heb. xi. 31; Jam. ii. 25; and elsewhere: nor can the gradation in the following words be understood without
F.
such an interpretation. The apostles were no doubt, regarded as a kind of divinely inspired prophets; though that title by way of distinction, was afterwards appropriated to persons of an inferior rank 1 Cor. xii. 28, and Eph. iv. 11.
Reflections on the zeal and charity that Christ requires. SECT. the doctrines of his gospel, and to preach in to teach and to preach in their cities. The twelve apostles also, in pursuance of the commission they had now received, set out at the same time; and they departed from the presence of their Master, and went through the towns of Galilee, and the neighbouring places, and preached the gospel wherever they came; insisting with great earnestness upon it, that men should repent of their sins, and prepare for that glorious manifestation of his presence which God was about to favour them with. And in consequence of that miraculous power with which Jesus had invested them, they expelled many demons, and anointed many sick persons with oil, as a signal of healing which he had been pleased to direct (compare Jam.v.14,) and perfectly cured them, whatsoever their malady was; and this they did every where as they went on in their progress. IMPROVEMENT. Justly may the blessed Jesus set so high a value on himself, and on the blessings of his grace: justly may he insist upon our readiness to abandon all for him, who is so just an equivalent for all. May his grace teach us to love him more than the dearest of our relations, and even to be ready for his sake to sacrifice our lives! May it make us willing to take up and bear any cross for him, who bore his cross and expired upon it for us! The gospel has indeed been the occasion of much contention and persecution, not only in Judea but elsewhere: yet let us not charge it upon any malignity, or any deficiency in that, but on the lusts and corruptions of men, who have either directly opposed or grossly perverted it. Let us endeavour to arm ourselves with courage to encounter, and resolution to endure, whatever persecutions or injuries our adherence to it may cost us; ever confiding in that gracious Providence which extends itself even to the meanest creatures: reposing ourselves on the support of Divine consolations, and esteeming ourselves happy, even in losing our lives in this world, if we may find them in that which is everlasting. In the mean time, may this excellent discourse of our blessed Redeemer animate us to every work of faith, and every labour of love! Let not the poorest be discouraged from some charitable attempt for the good of others; since the munificence of our heavenly Master will remember even a cup of cold water given to the least of his servants under that character. Yet since there will be such a variety of rewards proportionable to different degrees
Herod hears of the fame of esus.
f liberality and zeal, let us indulge a generous ambition of second, bounding in the work of the Lord, that we may shine with distinguished glory in the day of retribution, and have an abundant entrance into his kingdom.