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Matthew Chapter 10
Commentary by Matthew Henry
This chapter is an ordination sermon,
which our Lord Jesus preached, when he advanced his twelve
disciples to the degree and dignity of apostles. In the
close of the foregoing chapter, he had stirred up them and
others to pray that God would send forth laborers, and here
we have an immediate answer to that prayer: while they are
yet speaking he hears and performs. What we pray for,
according to Christ's direction, shall be given, Now here we
have, I. The general commission that was given them, verse
1. II. The names of the persons to whom this commission was
given, verses 2-4. III. The instructions that were given
them, which are very full and particular; 1. Concerning the
services they were to do; their preaching; their working
miracles; to whom they must apply themselves; how they must
behave themselves; and in what method they must proceed,
verses 5-15. 2. Concerning the sufferings they were to
undergo. They are told what they should suffer, and from
whom; counsels are given them what course to take when
persecuted, and encouragements to bear up cheerfully under
their sufferings, verses 16-42. These things, though
primarily intended for direction to the apostles, are of use
to all Christ's ministers, with whom, by his word, Christ,
and will be always to end the world.
The Apostles Sent Forth.
Matthew 10:1-4 --
1 And when he had called unto him his
twelve disciples, he gave them power against unclean
spirits, to cast them out, and to heal all manner of
sickness and all manner of disease. 2 Now the names of the
twelve apostles are these; The first, Simon, who is called
Peter, and Andrew his brother; James the son of Zebedee, and
John his brother; 3 Philip, and Bartholomew; Thomas, and
Matthew the publican; James the son of Alpheus, and Lebbeus,
whose surname was Thaddeus; 4 Simon the Canaanite, and Judas
Iscariot, who also betrayed him.
Here we are told, I. Who they were
that Christ ordained to be his apostles or ambassadors; they
were his disciples, verse 1. He had called them some time
before to be disciples, his immediate followers and constant
attendants, and he then told them that they should be made
fishers of men, which promise he now performed. Note, Christ
commonly confers honors and graces by degrees; the light of
both, like that of the morning, shines more and more. All
this while Christ had kept these twelve,
1. In a state of probation. Though
he knows what is in man, though he knew from the first what
was in them (John 6:70), yet he took this method to give an
example to his church. Note, The ministry being a great
trust, it is fit that men should be tried for a time, before
they are entrusted with it. Let them first be proved, 1
Timothy 3:10. Therefore, hands must not be laid suddenly on
any man, but let him first be observed as a candidate and
probationer, a proposant (that is the term the French
churches use), because some men's sins go before, others
follow, 1 Timothy 5:22.
2. In a state of preparation. All
this while he had been fitting them for this great work.
Note, Those whom Christ intends for, and calls to, any work,
he first prepares and qualifies, in some measure, for it. He
prepared them, (1.) By taking them to be with him. Note, The
best preparative for the work of the ministry, is an
acquaintance and communion with Jesus Christ. They that
would serve Christ, must first be with him (John 12:26).
Paul had Christ revealed, not only to him, but in him,
before he went to preach him among the Gentiles, Galatians
1:16. By the lively acts of faith, and the frequent exercise
of prayer and meditation, that fellowship with Christ must
be maintained and kept up, which is a requisite
qualification for the work of the ministry. (2.) By teaching
them; they were with him as scholars or pupils, and he
taught them privately, besides the benefit they derived from
his public preaching; he opened the scriptures to them, and
opened their understandings to understand the scriptures: to
them it was given to know the mysteries of the kingdom of
heaven, and to them they were made plain. Note, They that
design to be teachers must first be learners; they must
receive, that they may give; they must be able to teach
others, 2 Timothy 2:2. Gospel truths must be first committed
to them, before they be commissioned to be gospel ministers.
To give men authority to teach others, that have not an
ability, is but a mockery to God and the church; it is
sending a message by the hand of a fool, Proverbs 26:6.
Christ taught his disciples before he sent them forth
(Chapter 5:2), and afterwards, when he enlarged their
commission, he gave them more ample instructions, Acts 1:3.
II. What the commission was that he
gave them.
1. He called them to him, verse 1.
He had called them to come after him before; now he calls
them to come to him, admits them to a greater familiarity,
and will not have them to keep at such a distance as they
had hitherto observed. They that humble themselves shall
thus be exalted. The priests under the law were said to draw
near and approach unto God, nearer than the people; the same
may be said of gospel ministers; they are called to draw
near to Christ, which, as it is an honor, so should strike
an awe upon them, remembering that Christ will be sanctified
in those that come nigh unto him. It is observable, that
when the disciples were to be instructed, they came unto him
of their own accord, Chapter 5:1. But now they were to be
ordained, he called them. Note, It well becomes the
disciples of Christ to be more forward to learn than to
teach. In the sense of our own ignorance, we must seek
opportunities to be taught; and in the same sense we must
wait for a call, a clear call, ere we take upon us to teach
others; for no man ought to take this honor to himself.
2. He gave them power, exousian,
authority in his name, to command men to obedience, and for
the confirmation of that authority, to command devils too
into a subjection. Note, All rightful authority is derived
from Jesus Christ. All power is given to him without
limitation, and the subordinate powers that be are ordained
of him. Some of his honor he put on his ministers, as Moses
put some of his on Joshua. Note, It is an undeniable proof
of the fullness of power which Christ used as Mediator, that
he could impart his power to those he employed, and enable
them to work the same miracles that he wrought in his name.
He gave them power over unclean spirits, and over all manner
of sickness. Note, The design of the gospel was to conquer
the devil and to cure the world. These preachers were sent
out destitute of all external advantages to recommend them;
they had no wealth, nor learning, nor titles of honor, and
they made a very mean figure; it was therefore requisite
that they should have some extraordinary power to advance
them above the scribes.
(1.) He gave them power against
unclean spirits, to cast them out. Note, The power that is
committed to the ministers of Christ, is directly leveled
against the devil and his kingdom. The devil, as an unclean
spirit, is working both in doctrinal errors (Revelation
16:13), and in practical debauchery (2 Peter 2:10); and in
both these, ministers have a charge against him. Christ gave
them power to cast him out of the bodies of people; but that
was to signify the destruction of his spiritual kingdom, and
all the works of the devil; for which purpose the Son of God
was manifested.
(2.) He gave them power to heal all
manner of sickness. He authorized them to work miracles for
the confirmation of their doctrine, to prove that it was of
God; and they were to work useful miracles for the
illustration of it, to prove that it is not only faithful,
but well worthy of all acceptation; that the design of the
gospel is to heal and save. Moses' miracles were many of
them for destruction; those Mahomet pretended to, were for
ostentation; but the miracles Christ wrought, and appointed
his apostles to work, were all for edification, and evince
him to be, not only the great Teacher and Ruler, but the
great Redeemer, of the world. Observe what an emphasis is
laid upon the extent of their power to all manner of
sickness, and all manner of disease, without the exception
even of those that are reckoned incurable, and the reproach
of physicians. Note, In the grace of the gospel there is a
salve for every sore, a remedy for every malady. There is no
spiritual disease so malignant, so inveterate, but there is
a sufficiency of power in Christ, for the cure of it. Let
none therefore say there is no hope, or that the breach is
wide as the sea, that cannot be healed.
III. The number and names of those
that were commissioned; they are made apostles, that is,
messengers. An angel, and an apostle, both signify the same
thing--one sent on an errand, an ambassador. All faithful
ministers are sent of Christ, but they that were first, and
immediately, sent by him, are eminently called apostles, the
prime ministers of state in his kingdom. Yet this was but
the infancy of their office; it was when Christ ascended on
high that he gave some apostles, Ephesians 4:11. Christ
himself is called an apostle (Hebrews 3:1), for he was sent
by the Father, and so sent them, John 20:21. The prophets
were called God's messengers.
1. Their number was twelve,
referring to the number of the tribes of Israel, and the
sons of Jacob that were the patriarchs of those tribes. The
gospel church must be the Israel of God; the Jews must be
first invited into it; the apostles must be spiritual
fathers, to beget a seed to Christ. Israel after the flesh
is to be rejected for their infidelity; these twelve,
therefore, are appointed to be the fathers of another
Israel. These twelve, by their doctrine, were to judge the
twelve tribes of Israel, Luke 22:30. These were the twelve
stars that made up the church's crown (Revelation 12:1): the
twelve foundations of the new Jerusalem (Revelation 21:12,
14), typified by the twelve precious stones in Aaron's
breast-plate, the twelve loaves on the table of show-bread,
the twelve wells of water at Elim. This was that famous jury
(and to make it a grand jury, Paul was added to it) that was
impaneled to enquire between the King of kings, and the body
of mankind; and, in this chapter, they have their charge
given them, by him to whom all judgment was committed.
2. Their names are here left upon
record, and it is their honor; yet in this they had more
reason to rejoice, that their names were written in heaven
(Luke 10:20), while the high and mighty names of the great
ones of the earth are buried in the dust. Observe,
(1.) There are some of these twelve
apostles, of whom we know no more, from the scripture, than
their names; as Bartholomew, and Simon the Canaanite; and
yet they were faithful servants to Christ and his church.
Note, all the good ministers of Christ are not alike famous,
nor their actions alike celebrated.
(2.) They are names by couples; for
at first they were sent forth two and two, because two are
better than one; they would be serviceable to each other,
and the more serviceable jointly to Christ and souls; what
one forgot the other would remember, and out of the mouth of
two witnesses every word would be established. Three couple
of them were brethren; Peter and Andrew, James and John, and
the other James and Lebbeus. Note, Friendship and fellowship
ought to be kept up among relations, and to be made
serviceable to religion. It is an excellent thing, when
brethren by nature are brethren by grace, and those two
bonds strengthen each other.
(3.) Peter is named first, because
he was first called; or because he was the most forward
among them, and upon all occasions made himself the mouth of
the rest, and because he was to be the apostle of the
circumcision; but that gave him no power over the rest of
the apostles, nor is there the least mark of any supremacy
that was given to him, or ever claimed by him, in this
sacred college.
(4.) Matthew, the penman of this
gospel, is here joined with Thomas (5:3), but in two things
there is a variation from the accounts of Mark and Luke,
Mark 3:18; Luke 6:15. There, Matthew is put first; in that
order it appears he was ordained before Thomas; but here, in
his own catalogue, Thomas is put first. Note, It well
becomes the disciples of Christ in honor to prefer one
another. There, he is only called Matthew, here Matthew the
publican, the toll-gatherer or collector of the customs, who
was called from that infamous employment to be an apostle.
Note, It is good for those who are advanced to honor with
Christ, to look unto the rock whence they were hewn; often
to remember what they were before Christ called them, that
thereby they may be kept humble, and divine grace may be the
more glorified. Matthew the apostle was Matthew the
publican.
(5.) Simon is called the Canaanite,
or rather the Canite, from Cana of Galilee, where probably
he was born; or Simon the Zealot, which some make to be the
signification of Kananites.
(6.) Judas Iscariot is always named
last, and with that black brand upon his name, who also
betrayed him; which intimates that from the first, Christ
knew what a wretch he was, that he had a devil, and would
prove a traitor; yet Christ took him among the apostles,
that it might not be a surprise and discouragement to his
church, if, at any time, the vilest scandals should break
out in the best societies. Such spots there have been in our
feasts of charity; tares among the wheat, wolves among the
sheep; but there is a day of discovery and separation
coming, where hypocrites shall be unmasked and discarded.
Neither the apostleship, nor the rest of the apostles, were
ever the worse for Judas's being one of the twelve, while
his wickedness was concealed and did not break out.
Instructions to the Apostles.
Matthew 5:5-15 --
5 These twelve Jesus sent forth, and
commanded them, saying, Go not
into the way of the Gentiles, and into any city of the
Samaritans enter ye not: 6 But go rather to the lost sheep
of the house of Israel. 7 And as ye go, preach, saying, The
kingdom of heaven is at hand. 8 Heal the sick, cleanse the
lepers, raise the dead, cast out devils: freely ye have
received, freely give. 9 Provide neither gold, nor silver,
nor brass in your purses, 10 Nor scrip for your journey,
neither two coats, neither shoes, nor yet staves: for the
workman is worthy of his meat. 11 And into whatsoever city
or town ye shall enter, enquire who in it is worthy; and
there abide till ye go thence. 12 And when ye come into a
house, salute it. 13 And if the house be worthy, let your
peace come upon it: but if it be not worthy, let your peace
return to you. 14 And whosoever shall not receive you, nor
hear your words, when ye depart out of that house or city,
shake off the dust of your feet. 15 Verily I say unto you,
It shall be more tolerable for the land of Sodom and
Gomorrah in the day of judgment, than for that city.
We have here the instructions that
Christ gave to his disciples, when he gave them their
commission. Whether this charge was given them in a
continued discourse, or the several articles of it hinted to
them at several times, is not material; in this he commanded
them. Jacob's blessing his sons, is called his commanding
them, and with these commands Christ commanded a blessing.
Observe,
I. The people to whom he sent them.
These ambassadors are directed what places to go to.
1. Not to the Gentiles nor the
Samaritans. They must not go into the way of the Gentiles,
nor into any road out of the land of Israel, whatever
temptations they might have. The Gentiles must not have the
gospel brought them, till the Jews have first refused it. As
to the Samaritans, who were the posterity of the mongrel
people that the king of Assyria planted about Samaria, their
country lay between Judea and Galilee, so that they could
not avoid going into the way of the Samaritans, but they
must not enter into any of their cities. Christ had declined
manifesting himself to the Gentiles or Samaritans, and
therefore the apostles must not preach to them. If the
gospel be hid from any place, Christ thereby hides himself
from that place. This restraint was upon them only in their
first mission, afterwards they were appointed to go into all
the world, and teach all nations.
2. But to the lost sheep of the
house of Israel. To them Christ appropriated his own
ministry (Chapter 15:24), for he was a minister of the
circumcision (Romans 15:8): and, therefore, to them the
apostles, who were but his attendants and agents, must be
confined. The first offer of salvation must be made to the
Jews, Acts 3:26. Note, Christ had a particular and very
tender concern for the house of Israel; they were beloved
for the fathers' sakes, Romans 11:28. He looked with
compassion upon them as lost sheep, whom he, as a shepherd,
was to gather out of the by-paths of sin and error, into
which they were gone astray, and in which, if not brought
back, they would wander endlessly; see Jeremiah 2:6. The
Gentiles also had been as lost sheep, 1 Peter 2:25. Christ
gives this description of those to whom they were sent, to
quicken them to diligence in their work, they were sent to
the house of Israel (of which number they themselves lately
were), whom they could not but pity, and be desirous to
help.
II. The preaching work which he
appointed them. He did not send them forth without an
errand; no, As ye go, preach, verse 7. They were to be
itinerant preachers: wherever they come they must proclaim
the beginning of the gospel, saying, The kingdom of heaven
is at hand. Not that they must say nothing else, but this
must be their text; on this subject they must enlarge: let
people know, that the kingdom of the Messiah, who is the
Lord from heaven, is now to be set up according to the
scriptures; from whence it follows, that men must repent of
their sins and forsake them, that they might be admitted to
the privileges of that kingdom. It is said (Mark 6:12), they
went out, and preached that men should repent; which was the
proper use and application of this doctrine, concerning the
approach of the kingdom of heaven. They must, therefore,
expect to hear more of this long-looked-for Messiah shortly,
and must be ready to receive his doctrine, to believe in
him, and to submit to his yoke. The preaching of this was
like the morning light, to give notice of the approach of
the rising sun. How unlike was this to the preaching of
Jonah, which proclaimed ruin at hand! Jonah 3:4. This
proclaims salvation at hand, nigh them that fear God; mercy
and truth meet together (Psalm 85:9, 10), that is, the
kingdom of heaven at hand: not so much the personal presence
of the king; that must not be doted upon; but a spiritual
kingdom which is to be set up, when his bodily presence is
removed, in the hearts of men.
Now this was the same that John the
Baptist and Christ had preached before. Note, People need to
have good truths pressed again and again upon them, and if
they be preached and heard with new affections, they are as
if they were fresh to us. Christ, in the gospel, is the same
yesterday, to-day, and for ever, Hebrews 13:8. Afterwards,
indeed, when the Spirit was poured out, and the Christian
church was formed, this kingdom of heaven came, which was
now spoken of as at hand; but the kingdom of heaven must
still be the subject of our preaching: now it is come, we
must tell people it is come to them, and must lay before
them the precepts and privileges of it; and there is a
kingdom of glory yet to come, which we must speak of as at
hand, and quicken people to diligence from the consideration
of that.
III. The power he gave them to work
miracles for the confirmation of their doctrine, verse 8.
When he sent them to preach the same doctrine that he had
preached, he empowered them to confirm it, by the same
divine seals, which could never be set to a lie. This is not
necessary now the kingdom of God is come; to call for
miracles now is to lay again the foundation when the
building is reared. The point being settled, and the
doctrine of Christ sufficiently attested, by the miracles
which Christ and his apostles wrought, it is tempting God to
ask for more signs. They are directed here,
1. To use their power in doing good:
not "Go and remove mountains," or "fetch fire from heaven,"
but, Heal the sick, cleanse the lepers. They are sent abroad
as public blessings, to intimate to the world, that love and
goodness were the spirit and genius of that gospel which
they came to preach, and of that kingdom which they were
employed to set up. By this it would appear, that they were
the servants of that God who is good and does good, and
whose mercy is over all his works; and that the intention of
the doctrine they preached, was to heal sick souls, and to
raise those that were dead in sin; and therefore, perhaps,
that of raising the dead is mentioned; for though we read
not of their raising any to life before the resurrection of
Christ, yet they were instrumental to raise many to
spiritual life.
2. In doing good freely; Freely ye
heave received, freely give. Those that had power to heal
all diseases, had an opportunity to enrich themselves; who
would not purchase such easy certain cures at any rate?
Therefore they are cautioned not to make a gain of the power
they had to work miracles: they must cure gratis, further to
exemplify the nature and complexion of the gospel kingdom,
which is made up, not only of grace, but of free grace.
Gratia gratis data (Romans 3:24), freely by his grace, Buy
medicines without money, and without price, Isaiah 55:1. And
the reason is, because freely you have received. Their power
to heal the sick cost them nothing, and, therefore, they
must not make any secular advantage to themselves of it.
Simon Magus would not have offered money for the gifts of
the Holy Ghost, if he had not hoped to get money by them;
Acts 8:18. Note, The consideration of Christ's freeness in
doing good to us, should make us free in doing good to
others.
IV. The provision that must be made
for them in this expedition; it is a thing to be considered
in sending an ambassador, who must bear the charge of the
embassy. As to that,
1. They must make no provision for
it themselves, verses 9, 10. Provide neither gold nor
silver. As, on the one hand, they shall not raise estates by
their work, so, on the other hand, they shall not spend what
little they have of their own upon it. This was confined to
the present mission, and Christ would teach them, (1.) To
act under the conduct of human prudence. They were now to
make but a short excursion, and were soon to return to their
Master, and to their head-quarters again, and, therefore,
why should they burthen themselves with that which they
would have no occasion for? (2.) To act in dependence upon
Divine Providence. They must be taught to live, without
taking thought for life, Chapter 6:25, & context. Note, They
who go upon Christ's errand, have, of all people, most
reason to trust him for food convenient. Doubtless he will
not be wanting to those that are working for him. Those whom
he employs, as they are taken under special protection, so
they are entitled to special provisions. Christ's hired
servants shall have bread enough and to spare; while we
abide faithful to God and our duty, and are in care to do
our work well, we may cast all our other care upon God;
Jehovah-jireh, let the Lord provide for us and ours as he
thinks fit.
2. They might expect that those to
whom they were sent would provide for them what was
necessary, verse 10. The workman is worthy of his meat. They
must not expect to be fed by miracles, as Elijah was: but
they might depend upon God to incline the hearts of those
they went among, to be kind to them, and provide for them.
Though they who serve at the altar may not expect to grow
rich by the altar, yet they may expect to live, and to live
comfortably upon it, 1 Corinthians 9:13, 14. It is fit they
should have their maintenance from their work. Ministers
are, and must be, workmen, laborers, and they that are so
are worthy of their meat, so as not to be forced to any
other labor for the earning of it. Christ would have his
disciples, as not to distrust their God, so not to distrust
their countrymen, so far as to doubt of a comfortable
subsistence among them. If you preach to them, and endeavor
to do good among them, surely they will give you meat and
drink enough for your necessities: and if they do, never
desire dainties; God will pay you your wages hereafter, and
it will be running on in the mean time.
V. The proceedings they were to
observe in dealing with any place, verses 11-15. They went
abroad they knew not whither, uninvited, unexpected, knowing
none, and known of none; the land of their nativity was to
them a strange land; what rule must they go by? what course
must they take? Christ would not send them out without full
instructions, and here they are.
1. They are here directed how to
conduct themselves toward those that were strangers to them;
How to do,
(1.) In strange towns and cities:
when you come to a town, enquire who in it is worthy. [1.]
It is supposed that there were some such in every place, as
were better disposed than others to receive the gospel, and
the preachers of it; though it was a time of general
corruption and apostasy. Note, In the worst of times and
places, we may charitably hope that there are some who
distinguish themselves, and are better than their neighbors;
some who swim against the stream, and are as wheat among the
chaff. There were saints in Nero's household. Enquire who is
worthy, who there are that have some fear of God before
their eyes, and have made a good improvement of the light
and knowledge they have. The best are far from meriting the
favor of a gospel offer; but some would be more likely than
others to give the apostles and their message a favorable
entertainment, and would not trample these pearls under
their feet. Note, Previous dispositions to that which is
good, are both directions and encouragements to ministers,
in dealing with people. There is most hope of the word being
profitable to those who are already so well inclined, as
that it is acceptable to them; and there is here and there
one such. [2.] They must enquire out such; not enquire for
the best inns; public houses were no proper places for them
that neither took money with them (verse 9), nor expected to
receive any (verse 8); but they must look out for
accommodations in private houses, with those that would
entertain them well, and expect no other recompense for it
but a prophet's reward, an apostle's reward, their praying
and preaching. Note, They that entertain the gospel, must
neither grudge the expense of it, nor promise themselves to
get by it in this world. They must enquire, not who is rich,
but who is worthy; not who is the best gentleman, but who is
the best man. Note, Christ's disciples, wherever they come,
should ask for the good people of the place, and be
acquainted with them; when we took God for our God, we took
his people for our people, and like will rejoice in its
like. Paul in all his travels found out the brethren, if
there were any, Acts 28:14. It is implied, that if they did
enquire who was worthy, they might discover them. They that
were better than their neighbors would be taken notice of,
and any one could tell them, there lives an honest, sober,
good man; for this is a character which, like the ointment
of the right hand, betrays itself and fills the house with
its odors. Every body knew where the seer's house was, 1
Samuel 9:18. [3.] In the house of those they found worthy,
they must continue; which intimates that they were to make
so short a stay at each town, that they needed not change
their lodging, but whatever house providence brought them to
at first, there they must continue till they left that town.
They are justly suspected, as having no good design, that
are often changing their quarters. Note, It becomes the
disciples of Christ to make the best of that which is, to
abide by it, and not be for shifting upon every dislike or
inconvenience.
(2.) In strange houses. When they
had found the house of one they thought worthy, they must at
their entrance salute it. "In those common civilities, be
beforehand with people, in token of your humility. Think it
not a disparagement, to invite yourselves into a house, nor
stand upon the punctilio of being invited. Salute the
family, [1.] To draw on further discourse, and so to
introduce your message." (From matters of common
conversation, we may insensibly pass into that communication
which is good to the use of edifying.) [2.] "To try whether
you are welcome or not; you will take notice whether the
salutation be received with shyness and coldness, or with a
ready return. He that will not receive your salutation
kindly, will not receive your message kindly; for he that is
unskillful and unfaithful in a little, will also be in much,
Luke 16:10. [3.] To insinuate yourselves into their good
opinion. Salute the family, that they may see that though
you are serious, you are not morose." Note, Religion teaches
us to be courteous and civil, and obliging to all with whom
we have to do. Though the apostles went out backed with the
authority of the Son of God himself, yet their instructions
were, when they came into a house, not to command it, but to
salute it; for love's sake rather to beseech, is the
evangelical way, Philemon 8, 9. Souls are first drawn to
Christ with the cords of a man, and kept to him by the bands
of love, Hosea 11:4. When Peter made the first offer of the
gospel to Cornelius, a Gentile, Peter was first saluted; see
Acts 10:25, for the Gentiles courted that which the Jews
were courted to.
When they had saluted the family
after a godly sort, they must by the return, judge
concerning the family, and proceed accordingly. Note, The
eye of God is upon us, to observe what entertainment we give
to good people and good ministers; if the house be worthy,
let your peace come and rest upon it; if not, let it return
to you, verse 13. It seems then, that after they had
enquired for the most worthy (verse 11), it was possible
they might light upon those that were unworthy. Note, Though
it is wisdom to hearken to, yet it is folly to rely upon,
common report and opinion; we ought to use a judgment of
discretion, and to see with our own eyes. The wisdom of the
prudent is himself to understand his own way. Now this rule
is intended,
First, For satisfaction to the
apostles. The common salutation was, Peace be unto you;
this, as they used it, was turned into gospel; it was the
peace of God, the peace of the kingdom of heaven, that they
wished. Now lest they should make a scruple of pronouncing
this blessing upon all promiscuously, because many were
utterly unworthy of it, this is to clear them of that
scruple; Christ tells them that this gospel prayer (for so
it was now become) should be put up for all, as the gospel
proffer was made to all indefinitely, and that they should
leave it to God who knows the heart, and every man's true
character, to determine the issue of it. If the house be
worthy, it will reap the benefit of your blessing; if now,
there is no harm done, you will not lose the benefit of it;
it shall return to you, as David's prayers for his
ungrateful enemies did, Psalm 35:13. Note, It becomes us to
judge charitably of all, to pray heartily for all, and to
conduct ourselves courteously to all, for that is our part,
and then to leave it with God to determine what effect it
shall have upon them, for that is his part.
Secondly, For direction to them.
"If, upon your salutation, it appear that they are indeed
worthy, let them have more of your company, and so let your
peace come upon them; preach the gospel to them, peace by
Jesus Christ; but if otherwise, if they carry it rudely to
you, and shut their doors against you, let your peace, as
much as in you lies, return to you. Retract what you have
said, and turn your backs upon them; by slighting this, they
have made themselves unworthy of the rest of your favors,
and cut themselves short of them." Note, Great blessings are
often lost by a neglect seemingly small and inconsiderable,
when men are in their probation and upon their behavior.
Thus Esau lost his birthright (Genesis 25:34), and Saul his
kingdom, 1 Samuel 13:13, 14.
2. They are here directed how to
carry it towards those that refused them. The case is put
(verse 14) of those that would not receive them, nor hear
their words. The apostles might think, that now they had
such a doctrine to preach, and such a power to work miracles
for the confirmation of it, no doubt but they should be
universally entertained and made welcome: they are,
therefore, told before, that there would be those that would
slight them, and put contempt on them and their message.
Note, The best and most powerful preachers of the gospel
must expect to meet with some, that will not so much as give
them the hearing, nor show them any token of respect. Many
turn a deaf ear, even to the joyful sound, and will not
hearken to the voice of the charmers, charm they never so
wisely. Observe, "They will not receive you, and they will
not hear your words." Note, Contempt of the gospel, and
contempt of gospel ministers, commonly go together, and they
will either of them be construed into a contempt of Christ,
and will be reckoned for accordingly.
Now in this case we have here,
(1.) The directions given to the
apostles what to do. They must depart out of that house or
city. Note, The gospel will not tarry long with those that
put it away from them. At their departure they must shake
off the dust of their feet, [1.] In detestation of their
wickedness; it was so abominable, that it did even pollute
the ground they went upon, which must therefore be shaken
off as a filthy thing. The apostles must have no fellowship
nor communion with them; must not so much as carry away the
dust of their city with them. The work of them that turn
aside shall not cleave to me, Psalm 101:3. The prophet was
not to eat or drink in Bethel, 1 Kings 13:9. [2.] As a
denunciation of wrath against them. It was to signify, that
they were base and vile as dust, and that God would shake
them off. The dust of the apostles' feet, which they left
behind them, would witness against them, and be brought in
as evidence, that the gospel had been preached to them, Mark
6:11. Compare James 5:3. See this practiced, Acts 13:51,
18:6. Note, They who despise God and his gospel shall be
lightly esteemed.
(2.) The doom passed upon such
willful recusants, verse 15. It shall be more tolerable, in
the day of judgment, for the land of Sodom, as wicked a
place as it was. Note, [1.] There is a day of judgment
coming, when all those that refused the gospel will
certainly be called to account for it; however they now make
a jest of it. They that would not hear the doctrine that
would save them, shall be made to hear the sentence that
will ruin them. Their judgment is respited till that day.
[2.] There are different degrees of punishment in that day.
All the pains of hell will be intolerable; but some will be
more so than others. Some sinners sink deeper into hell than
others, and are beaten with more stripes. [3.] The
condemnation of those that reject the gospel, will in that
day be severer and heavier than that of Sodom and Gomorrah.
Sodom is said to suffer the vengeance of eternal fire, Jude
7. But that vengeance will come with an aggravation upon
those that despise the great salvation. Sodom and Gomorrah
were exceedingly wicked (Genesis 13:13), and that which
filled up the measure of their iniquity was, that they
received not the angels that were sent to them, but abused
them (Genesis 19:4, 5), and hearkened not to their words,
verse 14. And yet it will be more tolerable for them than
for those who receive not Christ's ministers and hearken not
to their words. God's wrath against them will be more
flaming, and their own reflections upon themselves more
cutting. Son, remember I will sound most dreadfully in the
ears of such as had a fair offer made them of eternal life,
and chose death rather. The iniquity of Israel, when God
sent them his servants the prophets, is represented as, upon
that account, more heinous than the iniquity of Sodom
(Ezekiel 16:48, 49), much more now he sent them his Son, the
great Prophet.
Instructions to the Apostles.
Matthew 5:16-42 --
16 Behold, I send you forth as sheep
in the midst of wolves: be ye therefore wise as serpents,
and harmless as doves. 17 But beware of men: for they will
deliver you up to the councils, and they will scourge you in
their synagogues; 18 And ye shall be brought before
governors and kings for my sake, for a testimony against
them and the Gentiles. 19 But when they deliver you up, take
no thought how or what ye shall speak: for it shall be given
you in that same hour what ye shall speak. 20 For it is not
ye that speak, but the Spirit of your Father which speaketh
in you. 21 And the brother shall deliver up the brother to
death, and the father the child: and the children shall rise
up against their parents, and cause them to be put to death.
22 And ye shall be hated of all men for my name's sake: but
he that endureth to the end shall be saved. 23 But when they
persecute you in this city, flee ye into another: for verily
I say unto you, Ye shall not have gone over the cities of
Israel, till the Son of man be come. 24 The disciple is not
above his master, nor the servant above his lord. 25 It is
enough for the disciple that he be as his master, and the
servant as his lord. If they have called the master of the
house Beelzebub, how much more shall they call them of his
household? 26 Fear them not therefore: for there is nothing
covered, that shall not be revealed; and hid, that shall not
be known. 27 What I tell you in darkness, that speak ye in
light: and what ye hear in the ear, that preach ye upon the
housetops. 28 And fear not them which kill the body, but are
not able to kill the soul: but rather fear him which is able
to destroy both soul and body in hell. 29 Are not two
sparrows sold for a farthing? and one of them shall not fall
on the ground without your Father. 30 But the very hairs of
your head are all numbered. 31 Fear ye not therefore, ye are
of more value than many sparrows. 32 Whosoever therefore
shall confess me before men, him will I confess also before
my Father which is in heaven. 33 But whosoever shall deny me
before men, him will I also deny before my Father which is
in heaven. 34 Think not that I am come to send peace on
earth: I came not to send peace, but a sword. 35 For I am
come to set a man at variance against his father, and the
daughter against her mother, and the daughter in law against
her mother in law. 36 And a man's foes shall be they of his
own household. 37 He that loveth father or mother more than
me is not worthy of me: and he that loveth son or daughter
more than me is not worthy of me. 38 And he that taketh not
his cross, and followeth after me, is not worthy of me. 39
He that findeth his life shall lose it: and he that loseth
his life for my sake shall find it. 40 He that receiveth you
receiveth me, and he that receiveth me receiveth him that
sent me. 41 He that receiveth a prophet in the name of a
prophet shall receive a prophet's reward; and he that
receiveth a righteous man in the name of a righteous man
shall receive a righteous man's reward. 42 And whosoever
shall give to drink unto one of these little ones a cup of
cold water only in the name of a disciple, verily I say unto
you, he shall in no wise lose his reward.
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,
verse 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 recompense 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, verse 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 (John 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 off scouring of all things, 1 Corinthians 4:13. We hate
what is noxious, and they are counted the troublers of the
land (1 Kings 18:17), and the tormentors of their neighbors,
Revelation 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 (verses 17, 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 color of
law and justice. In the place of judgment there is
wickedness, persecuting wickedness, Ecclesiastes 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 (verse 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, Revelation 11:11. They
were put to death as criminals, so the enemies meant it, but
really as sacrifices (Philippians 2:17; 2 Timothy 4:6); as
burnt offerings, sacrifices of acknowledgement to the honor
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
colors 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, verse 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 endeavor 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, verse 26) that which is hid will be brought to
light.
(5.) These sufferings are here represented by a sword and
division, verses 34, 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
(Revelation 6:4; 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 (Acts 7:54), and
tormented by the testimony of Christ's witnesses (Revelation
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 (verse 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 (Proverbs 29:10), and therefore
heaven is so much opposed on earth, because earth is so much
under the power of hell, Ephesians 2:2.
These hard things Christ's disciples
must suffer,
(1.) From men (verse 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, 1 Corinthians 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: Sævis inter se
convenit ursis--Even savage bears agree among themselves. It
is very grievous to have men rise up against us (Psalm 124),
from whom we might expect protection and sympathy; men, and
no more: mere men; men, and not saints; natural men (1
Corinthians 2:14); men of this world, Psalm 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 (Psalm
9:20), and who art thou, that you should be afraid of a man
that shall die? Isaiah 51:12. Beware of the men, so Dr.
Hammond; those you are acquainted with, the men of the
Jewish Sanhedrin, which disallowed Christ, 1 Peter 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, 2
Corinthians 11:24. The Jews, under color 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 (John 16:2), and say, Let the Lord be
glorified, Isaiah 66:5; Zechariah 11:4, 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, John 18:30. Ye shall
be brought before governors and kings (verse 18), who,
having more power, are in a capacity of doing the more
mischief. Governors and kings receive their power from
Christ (Proverbs 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, Psalm 2:1, 2; Acts 4:25, 26.
Note, It has often been the lot of good men to have great
men for their enemies.
(4.) From all men (verse 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, Psalm 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, Revelation 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, verse 21. A man shall be,
upon this account, at variance with his own father; nay, and
those of the weaker and more tender 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,
verse 35. In general, a man's foes shall be they of his own
household (verse 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, Psalm 2:2, 3. Christ's spouse suffers hard things from
the anger of her own mother's children, Canticles 1:6.
Sufferings from such are more grievous; nothing cuts more
than this, It was thou, a man, mine equal (Psalm 55:12, 13);
and the enmity of such is commonly most implacable; a
brother offended is harder to be won than a strong city,
Proverbs 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, verse
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, Chapter 21:24, 25; 22:17, 18, 19;
John 7:6, 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, Acts 23:6, 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 (Psalm l8:4, 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 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, verse 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," Micah 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, verse 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 labored 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
prævisam 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, Daniel 3:16. See
Psalm 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, verse 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 colors: 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 favor 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 (verse 26),
because they can but kill the body (verse 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, Romans 8:35, 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 lædis--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 iratæ leges, aut sævissimi
domini minantur, in quo imperium suum fortuna consumit, æquo
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 (2
Thessalonians 1:9); he will in it make his power known; not
only his authority to sentence, but his ability to execute
the sentence, Romans 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, Psalm 90:11. When Adam, in
innocence, 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, Genesis 31:42, 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, Acts 4:19. They who are
afraid of a man that shall die, forget the Lord their Maker,
Isaiah 51:12, 13; Nehemiah 4:14.
(7.) What I tell you in darkness,
that speak ye in light (verse 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, Hebrews
2:3. They spoke 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 spoke openly, and
nothing in secret varying from what he preached in public,
John 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
(Acts 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 (Proverbs 1:20, 21; 8:2, 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, Acts 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, Acts
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, verse 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,
Isaiah 46:26. [2.] That it should be made good quickly.
Note, It is matter of comfort to Christ's laborers, 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, verse 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 (Isaiah
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, Revelation 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, Exodus 4:10. When Jeremiah was set over the
kingdoms, he objected, I am but a child, Jeremiah 1:6, 10.
Now, in answer to this suggestion, First, they are here
promised that it should be given them, nor some time before,
but in that same hour, what they should speak. They shall
speak extempore, and yet shall speak as much to the purpose,
as if it had been never so well studied. Note, When God
calls us out to speak for him, we may depend upon him to
teach us what to say; even then, when we labor under the
greatest disadvantages and discouragements. Secondly, They
are here assured, that the blessed Spirit should draw up
their plea for them. It is not ye that speak, but the Spirit
of your Father, which speaks in you, verse 20. They were not
left to themselves upon such an occasion, but God undertook
for them; his Spirit of wisdom spoke in them, as sometimes
his providence wonderfully spoke for them, and by both
together they were manifested in the consciences even of
their persecutors. God gave them an ability, not only to
speak to the purpose, but what they did say, to say it with
holy zeal. The same Spirit that assisted them in the pulpit,
assisted them at the bar. They cannot but come off well, who
have such an advocate; to whom God says, as he did to Moses
(Exodus 4:12), Go, and I will be with thy mouth, and with
thy heart.
[3.] That he that endures to the end
shall be saved, verse 22. Here it is very comfortable to
consider, First, that there will be an end of these
troubles; they may last long, but will not last always.
Christ comforted himself with this, and so may his
followers; The things concerning me have an end, Luke 22:37.
Dabit Deus his quoque finem--These also will God bring to a
termination. Note, A believing prospect of the period of our
troubles, will be of great use to support us under them. The
weary will be at rest, when the wicked cease from troubling,
Job 3:17. God will give an expected end, Jeremiah 29:11. The
troubles may seem tedious, like the days of a hireling, but,
blessed be God, they are not everlasting. Secondly, That
while they continue, they may be endured; as they are not
eternal, so they are not intolerable; they may be borne, and
borne to the end, because the sufferers shall be borne up
under them, in everlasting arms: The strength shall be
according to the day, 1 Corinthians 10:13. Thirdly,
Salvation will be the eternal recompense of all those that
endure to the end. The weather stormy, and the way foul, but
the pleasure of home will make amends for all. A believing
regard to the crown of glory has been in all ages the
cordial and support of suffering saints, 2 Corinthians 4:16;
17, 18; Hebrews 10:34. This is not only an encouragement to
us to endure, but an engagement to endure to the end. They
who endure but awhile, and in time of temptation fall away,
have run in vain, and lose all that they have attained; but
they who persevere, are sure of the prize, and they only. Be
faithful unto death, and then you shall have the crown of
life.
[4.] That whatever hard usage the
disciples of Christ meet with, it is no more than what their
Master met with before (verses 24, 25). The disciple is not
above his master. We find this given them as a reason, why
they should not hesitate to perform the meanest duties, no,
not washing one another's feet. John 13:16. Here it is given
as a reason, why they should not stumble at the hardest
sufferings. They are reminded of this saying, John 15:20. It
is a proverbial expression, The servant is not better than
his master, and, therefore, let him not expect to fare
better. Note, First, Jesus Christ is our Master, our
teaching Master, and we are his disciples, to learn of him;
our ruling master, and we are his servants to obey him: He
is Master of the house, oikodespotes, has a despotic power
in the church, which is his family. Secondly, Jesus Christ
our Lord and Master met with very hard usage from the world;
they called him Beelzebub, the god of flies, the name of the
chief of the devils, with whom they said he was in league.
It is hard to say which is here more to be wondered at, the
wickedness of men who thus abused Christ, or the patience of
Christ, who suffered himself to be thus abused; that he who
was the God of glory should be stigmatized as the god of
flies; the King of Israel, as the god of Ekron; the Prince
of light and life, as the prince of the powers of death and
darkness; that Satan's greatest Enemy and Destroyer should
be run down as his confederate, and yet endure such
contradiction of sinners. Thirdly, The consideration of the
ill treatment which Christ met with in the world, should
engage us to expect and prepare for the like, and to bear it
patiently. Let us not think it strange, if they who hated
him hate his followers, for his sake; nor think it hard if
they who are shortly to be made like him in glory, be now
made like him in sufferings. Christ began in the bitter cup,
let us be willing to pledge him; his bearing the cross made
it easy for us.
[5.] That there is nothing covered
that shall not be revealed, verse 26. We understand this,
First, Of the revealing of the gospel to all the world. "Do
you publish it (verse 27), for it shall be published. The
truths which are now, as mysteries, hid from the children of
men, shall all be made known, to all nations, in their own
language," Acts 2:11. The ends of the earth must see this
salvation. Note, It is a great encouragement to those who
are doing Christ's work, that it is a work which shall
certainly be done. It is a plough which God will speed. Or,
Secondly, Of the clearing up of the innocence of Christ's
suffering servants, that are called Beelzebub; their true
character is now invidiously disguised with false colors,
but however their innocence and excellence are now covered,
they shall be revealed; sometimes it is in a great measure
done in this world, when the righteousness of the saints is
made, by subsequent events, to shine forth as the light:
however it will be done at the great day, when their glory
shall be manifested to all the world, angels and men, to
whom they are now made spectacles, 1 Corinthians 4:9. All
their reproach shall be rolled away, and their graces and
services, that are now covered, shall be revealed, 1
Corinthians 4:5. Note, It is matter of comfort to the people
of God, under all the calumnies and censures of men, that
there will be a resurrection of names as well as of bodies,
at the last day, when the righteous shall shine forth as the
sun. Let Christ's ministers faithfully reveal his truths,
and then leave it to him, in due time, to reveal their
integrity.
[6.] That the providence of God is
in a special manner conversant about the saints, in their
suffering, verses 29-31. It is good to have recourse to our
first principles, and particularly to the doctrine of God's
universal providence, extending itself to all the creatures,
and all their actions, even the smallest and most minute.
The light of nature teaches us this, and it is comfortable
to all men, but especially to all good men, who can in faith
call this God their Father, and for whom he has a tender
concern. See here,
First, The general extent of
providence to all the creatures, even the least, and least
considerable, to the sparrows, verse 29. These little
animals are of so small account, that one of them is not
valued; there must go two to be worth a farthing (nay, you
shall have five for a halfpenny, Luke 12:6), and yet they
are not shut out of the divine care; One of them shall not
fall to the ground without your Father: That is, 1. They do
not light on the ground for food, to pick up a grain of
corn, but your heavenly Father, by his providence, laid it
ready for them. In the parallel place, Luke 12:6, it is thus
expressed, Not one of them is forgotten before God,
forgotten to be provided for; he feeds them, Chapter 6:26.
Now he that feeds the sparrows, will not starve the saints.
2. They do not fall to the ground by death, either a natural
or a violent death, without the notice of God: though they
are so small a part of the creation, yet even their death
comes within the notice of the divine providence; much more
does the death of his disciples. Observe, The birds that
soar above, when they die, fall to the ground; death brings
the highest to the earth. Some think that Christ here
alludes to the two sparrows that were used in cleansing the
leper (Leviticus 14:4-6); the two birds in the margin are
called sparrows; of these one was killed, and so fell to the
ground, the other was let go. Now it seemed a casual thing
which of the two was killed; the persons employed took which
they pleased, but God's providence designed, and determined
which. Now this God, who has such an eye to the sparrows,
because they are his creatures, much more will have an eye
to you, who are his children. If a sparrow die not without
your Father, surely a man does not,--a Christian,--a
minister,--my friend, my child. A bird falls not into the
fowler's net, nor by the fowler's shot, and so comes not to
be sold in the market, but according to the direction of
providence; your enemies, like subtle fowlers, lay snares
for you, and shoot at you, but they cannot take you, they
cannot hit you, unless God give them leave. Therefore be not
afraid of death, for your enemies have no power against you,
but what is given them from above. God can break their bows
and snares (Psalm 38:12-15; 64:4, 7), and make our souls to
escape as a bird (Psalm 124:7); Fear ye not, therefore,
verse 31. Note, There is enough in the doctrine of God's
providence to silence all the fears of God's people: Ye are
of more value than many sparrows. All men are so, for the
other creatures were made for man, and put under his feet
(Psalm 8:6-8); much more the disciples of Jesus Christ, who
are the excellent ones of the earth, however contemned, as
if not worth one sparrow.
Secondly, The particular cognizance
which providence takes of the disciples of Christ,
especially in their sufferings (verse 30), But the very
hairs of your head are all numbered. This is a proverbial
expression, denoting the account which God takes and keeps
of all the concernments of his people, even of those that
are most minute, and least regarded. This is not to be made
a matter of curious enquiry, but of encouragement to live in
a continual dependence upon God's providential care, which
extends itself to all occurrences, yet without disparagement
to the infinite glory, or disturbance to the infinite rest,
of the Eternal Mind. If God numbers their hairs, much more
does he number their heads, and take care of their lives,
their comforts, their souls. It intimates, that God takes
more care of them, than they do of themselves. They who are
solicitous to number their money, and goods, and cattle, yet
were never careful to number their hairs, which fall and are
lost, and they never miss them: but God numbers the hairs of
his people, and not a hair of their head shall perish (Luke
21:18); not the least hurt shall be done them, but upon a
valuable consideration: so precious to God are his saints,
and their lives and deaths!
[7.] That he will shortly, in the
day of triumph, own those who now own him, in the day of
trial, when those who deny him shall be for ever disowned
and rejected by him, verses 32, 33. Note, First, It is our
duty, and if we do it, it will hereafter be our unspeakable
honor and happiness, to confess Christ before men. 1. It is
our duty, not only to believe in Christ, but to profess that
faith, in suffering for him, when we are called to it, as
well as in serving him. We must never be ashamed of our
relation to Christ, our attendance on him, and our
expectations from him: hereby the sincerity of our faith, is
evidenced, his name glorified, and others edified. 2.
However this may expose us to reproach and trouble now, we
shall be abundantly recompensed for that, in the
resurrection of the just, when it will be our unspeakable
honor and happiness to hear Christ say (what would we more?)
"Him will I confess, though a poor worthless worm of the
earth; this is one of mine, one of my friends and favorites,
who loved me and was beloved by me; the purchase of my
blood, the workmanship of my Spirit; I will confess him
before my Father, when it will do him the most service; I
will speak a good word for him, when he appears before my
Father to receive his doom; I will present him, will
represent him to my Father." Those who honor Christ he will
thus honor. They honor him before men; that is a poor thing:
he will honor them before his Father; that is a great thing.
Secondly, It is a dangerous thing for any to deny and disown
Christ before men; for they who so do will be disowned by
him in the great day, when they have most need of him: he
will not own them for his servants who would not own him for
their master: I tell you, I know you not, Chapter 7:23. In
the first ages of Christianity, when for a man to confess
Christ was to venture all that was dear to him in this
world, it was more a trial of sincerity, than it was
afterwards, when it had secular advantages attending it.
[8.] That the foundation of their
discipleship was laid in such a temper and disposition, as
would make sufferings very light and easy to them; and it
was upon the condition of a preparedness for suffering, that
Christ took them to be his followers, verses 37-39. He told
them at first, that they were not worthy of him, if they
were not willing to part with all for him. Men hesitate not
at those difficulties which necessarily attend their
profession, and which they counted upon, when they undertook
that profession; and they will either cheerfully submit to
those fatigues and troubles, or disclaim the privileges and
advantages of their profession. Now, in the Christian
profession, they are reckoned unworthy the dignity and
felicity of it, that put not such a value upon their
interest in Christ, as to prefer that before any other
interests. They cannot expect the gains of a bargain, who
will not come up to the terms of it. Now thus the terms are
settled; if religion be worth any thing, it is worth every
thing: and, therefore, all who believe the truth of it, will
soon come up to the price of it; and they who make it their
business and bliss, will make every thing else to yield to
it. They who like not Christ on these terms, may leave him
at their peril. Note, It is very encouraging to think, that
whatever we leave, or lose, or suffer for Christ, we do not
make a hard bargain for ourselves. Whatever we part with for
this pearl of price, we may comfort ourselves with this
persuasion, that it is well worth what we give for it. The
terms are, that we must prefer Christ.
First, Before our nearest and
dearest relations; father or mother, son or daughter.
Between these relations, because there is little room left
for envy, there is commonly more room for love, and,
therefore, these are instanced, as relations which are most
likely to affect us. Children must love their parents, and
parents must love their children; but if they love them
better than Christ, they are unworthy of him. As we must not
be deterred from Christ by the hatred of our relations which
he spoke of (verses 21, 35, 36), so we must not be drawn
from him, by their love. Christians must be as Levi, who
said to his father, I have not seen him, Deuteronomy 33:9.
Secondly, Before our ease and
safety. We must take up our cross and follow him, else we
are not worthy of him. Here observe, 1. They who would
follow Christ, must expect their cross and take it up. 2. In
taking up the cross, we must follow Christ's example, and
bear it as he did. 3. It is a great encouragement to us,
when we meet with crosses, that in bearing them we follow
Christ, who has showed us the way; and that if we follow him
faithfully, he will lead us through sufferings like him, to
glory with him.
Thirdly, Before life itself, verse
39. He that finds his life shall lose it; he that thinks he
had found it when he has saved it, and kept it, by denying
Christ, shall lose it in an eternal death; but he that loses
his life for Christ's sake, that will part with it rather
than deny Christ, shall find it, to his unspeakable
advantage, an eternal life. They are best prepared for the
life to come, that sit most loose to this present life.
[9.] That Christ himself would so
heartily espouse their cause, as to show himself a friend to
all their friends, and to repay all the kindnesses that
should at any time be bestowed upon them, verses 40-42. He
that receives you, receives me.
First, It is here implied, that
though the generality would reject them, yet they should
meet with some who would receive and entertain them, would
bid the message welcome to their hearts, and the messengers
to their houses, for the sake of it. Why was the gospel
market made, but that if some will not, others will. In the
worst of times there is a remnant according to the election
of grace. Christ's ministers shall not labor in vain.
Secondly, Jesus Christ takes what is
done to his faithful ministers, whether in kindness or in
unkindness, as done to himself, and reckons himself treated
as they are treated. He that receives you, receives me.
Honor or contempt put upon an ambassador reflects honor or
contempt upon the prince that sends him, and ministers are
ambassadors for Christ. See how Christ may still be
entertained by those who would testify their respects to
him; his people and ministers we have always with us; and he
is with them always, even to the end of the world. Nay, the
honor rises higher, He that receives me, receives him that
sent me. Not only Christ takes it as done to himself, but
through Christ God does so too. By entertaining Christ's
ministers, they entertain not angels unawares, but Christ,
nay, and God himself, and unawares too, as appears, Chapter
25:37. When saw we thee an hungered?
Thirdly, That though the kindness
done to Christ's disciples be never so small, yet if there
be occasion for it, and ability to do no more, it shall be
accepted, though it be but a cup of cold water given to one
of these little ones, verse 42. They are little ones, poor
and weak, and often stand in need of refreshment, and glad
of the least. The extremity may be such, that a cup of cold
water may be a great favor. Note, Kindnesses shown to
Christ's disciples are valued in Christ's books, not
according to the cost of the gift, but according to the love
and affection of the giver. On that score the widow's mite
not only passed current, but was stamped high, Luke 21:3, 4.
Thus they who are truly rich in graces may be rich in good
works, though poor in the world.
Fourthly, That kindness to Christ's
disciples which he will accept, must be done with an eye to
Christ, and for his sake. A prophet must be received in the
name of a prophet, and a righteous man in the name of a
righteous man, and one of those little ones in the name of a
disciple; not because they are learned, or witty, nor
because they are our relations or neighbors, but because
they are righteous, and so bear Christ's image; because they
are prophets and disciples, and so are sent on Christ's
errand. It is a believing regard to Christ that puts an
acceptable value upon the kindnesses done to his ministers.
Christ does not interest himself in the matter, unless we
first interest him in it. Ut tibi debeam aliquid pro eo quod
præstas, debes non tantum mihi præstare, sed tanquam mihi--If
you wish me to feel an obligation to you for any service you
render, you must not only perform the service, but you must
convince me that you do it for my sake. Seneca.
Friday Study Ministries
www.FridayStudy.org
Ron@FridayStudy.org
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