Christ foretels that his followers ST. MATTHEW. will meet with persecution. A. M 4035. peace come upon it: but if it be not || 16 Behold, I send you forth as A. M. 4035. A. D. 31. A. D. 31. sheep in the midst of wolves: be ye worthy, let your peace return to you. 14 $ And whosoever shall not receive you, nor hear your words, when ye depart out of that||doves. house or city, shake off the dust of your feet. 15 Verily I say unto you, "It shall be more volerable for the land of Sodom and Gomorrah, in the day of judgment, than for that city. 17 But beware of men: a for they will deliver you up to the councils, and they will scourge you in their synagogues: 18 And yeshall be brought before governors disposed to receive the gospel. And there abide- || singular favours as they will do who reject the gosIn that house, till ye leave the town. It is of much pel now to be preached to them, with great plainconsequence that a preacher of the gospel shouldness and power, by you, and attested by such miranot endanger his reputation, by taking up his lodg-cles as I shall enable you to perform. ing in a disreputable family, or by removing from Verse 16. Behold, I send you forth as sheep in the one family to another, out of regard to some little midst of wolves-I now send you forth weak and matter of domestic convenience or entertainment. defenceless among a wicked, cruel, and persecuting This is more fully expressed in the instructions to people. "Considering the nature of the tidings the seventy, Luke x. 7. "In the same house remain, which the apostles were now sent out to publish, eating and drinking such things as they have: go namely, that the kingdom of heaven was at hand-not from house to house." Doubtless the disciples considering, also, the number and variety of the on some occasions might change their quarters with miraculous cures which they were to be enabled to decency; but our Lord absolutely forbade them to perform in confirmation of their doctrine, together do it for the sake of better entertainment or accom- with the greatness of the benefits they were to conmodation, that they might not give mankind the fer upon the families who should entertain them least cause of imagining that they served their bel- || kindly, it is reasonable to think that they were flatlies, or were particularly solicitous about conveni-tering themselves with the hopes of great honour ences. When ye come into house, salute it-In and acceptance wherever they came. In the mean the usual Jewish form, "Peace, (that is, all bless- || time, the event was by no means to answer their ings,) be to this house." If the house be worthyOf it, God shall give them the peace you wish them. If not, he shall give you what they refuse. The same will be the case when we pray for them that are not worthy. expectation. They were everywhere to be despised, persecuted, delivered up into the hands of public justice, and punished as evil doers. Our Lord, therefore, who thought fit to forewarn them of these things, made them large promises of the Verses 14, 15. Whosoever shall not receive you- || divine aid, and gave them directions with respect to That is, entertain you kindly; nor, in an obedient manner, hearken to your words, when you depart, &c., shake off the dust of your feet-The Jews thought the land of Israel so peculiarly holy, that when they came home from any heathen country || they stopped at the borders, and shook or wiped off the dust of it from their feet, that the holy land might not be polluted with it. Therefore the action here enjoined was a lively intimation, that those Jews who had rejected the gospel were holy no their conduct in every circumstance."-Macknight. Be ye therefore wise as serpents-On the one hand, be so prudent as not to irritate the wicked, and those who shall oppose you, either by your behaviour or your doctrine, unnecessarily, and avoid all unnecessary dangers: and harmless as doves-On the other hand, let not your prudence degenerate into craft, lest it lead you to betray the truth, or to encourage or countenance men in their evil practices; maintain at all times a holy simplicity of soul; and to your longer, but were on a level with heathen and idola- || prudence join a harmless and inoffensive behaviour, rendering yourselves remarkable for integrity amid the greatest temptations, and for meekness amid the greatest provocations. Verses 17, 18. Beware of men-That is, be on your guard against the men of the world with whom you converse, that you do not, by any inadvertency, give them advantage against you: and think not that all your innocence and all your wisdom united can screen you from persecution. For they will deliver you up to the councils-They will seek all ters. Verily, It shall be more tolerable, &c.-As if he had said, And indeed you have reason to shake off the dust of your feet in such a case, for whatever || profession such Jews may make of their regard to the true God, and however they may continue to boast of their national privileges, their punishment || at the day of final judgment shall not only be greater || than that of the generality of Gentile sinners, but even than that of those monsters of unnatural wickedness who formerly inhabited Sodom and Gomorrah, and were consumed with fire and brimstone | occasions of mischief against you, and deliver you from heaven. For the people of those cities never up to the sanhedrim, and other inferior courts of sinned against such extraordinary light and such || judicature: and they will scourge you in their synа Directions how to behave in CHAPTER X. times of persecution and trial. A. M. 4035. and kings for my sake, for a testimony || of your Father which speaketh in A. M. 4035. A. D. 31. A. D. 31. against them and the Gentiles. you. 19 dBut when they deliver you up, take no 21 & And the brother shall deliver up the thought how or what ye shall speak, for it brother to death, and the father the child: and shall be given you in that same hour what ye || the children shall rise up against their parents, shall speak. 20 f For it is not ye that speak, but the Spirit d Mark xiii. 11-13; Luke xii. 11; xxi. 14, 15. е Exod. iv. 12; Jer. i. 7. and cause them to be put to death. f2 Sam. xxiii. 2, Acts v. 8; vi. 10; 2 Tim. iv. 17.5 Mic vii. 6; verses 35, 36; Luke xxi. 16.-h Luke xxi. 17. governors, and other persons of distinction, and might have feared lest, in the hurry of their spirits, they should be betrayed into some impropriety of language or behaviour, by which the cause of the gospel might be injured. Nothing, therefore, could have been more proper, or better suited to the circumstances in which they were placed, than the promise which our Lord here makes them, which, if received in faith, was sufficient to prevent a thousand anxious apprehensions. Observe, reader, neither at such a time as is here referred to, nor on any sudden call, need the true disciples of Jesus be careful what or how to answer. gogues-A sort of discipline which was used in their synagogues, where they held their courts about both civil and ecclesiastical affairs. Comp. Matt. xxiii. 34, and Acts xxii. 19. And ye shall be brought before governors-Namely, to be punished by them as malefactors, not for any crimes wherewith they can charge you, but for my sake. Although these things did not happen while the apostles were out on their first mission, yet they came to pass after Christ's ascension, when Peter and John were called before the sanhedrim, Acts iv. 6, 7, and beaten, Acts v. 40: also when James and Peter were brought before Herod, Acts xii. 3; Paul before Agrippa and his Agrip wife, and the Roman governors, Gallio, Felix, Festus; and, last of all, before the Emperor Nero, and his prefect, Helius Cæsarianus. For a testimony || against them and the Gentiles-All these things will be permitted to befall you, that your innocence may be manifested, the truth of the gospel demonstrated, and an opportunity afforded you of testifying it with greater solemnity both to Jews and Gentiles. "The patience which the apostles showed under continual persecutions, and the courage wherewith they went to death, in confirmation of their doctrine, became strong proofs of their innocence and of the truth of the gospel. Moreover, if the apostles had never been brought before the supreme || children, on the other hand, forgetting all the obli Verse 21. And the brother, who believeth not, shall deliver up the believing brother to death, and the father the child, &c. -As if he had said, All the wisdom and justice of your apologies, though divinely inspired, will not disarm the malice of your unreasonable enemies, which shall prevail to such a degree as even to triumph over natural affection, and break asunder the strictest bonds of social life: for the nearest relations shall betray one another, not only to some slighter punishments, but even to violent and tormenting deaths. And fathers shall thus become the murderers, instead of being the guardians and protectors, of their children: and gations of filial duty and affection, shall rise up, as witnesses, against their own parents, and cause powers, nor defended their cause in the presence of kings and governors, it might have been said that, because Christianity could not bear a strict exami- || them to be put to death. And ye shall be hated of all men-Namely, of all that know not God. You, my apostles, notwithstanding all the humanity of your character, and benevolent design of your office, shall be the objects of general aversion, censure, and per nation from able judges, it was preached to none but men of vulgar understanding, who were not capable of detecting it. But, when persons of the highest distinction for birth, fortune, capacity, and learning, had the gospel laid before them in the de-secution, and all this for my name's sake-That is, fences which the apostles were obliged to make, at for your attachment to me and my cause, though it the public tribunals of every country, its standing || be the cause of righteousness and truth, of the re such a trial was certainly a great confirmation of its truth to persons of inferior note." - Macknight. Verse 19. But take no thought how or what ye shall speak-When you are compelled to appear before such personages be not anxiously careful But he demption and salvation of the human race. about your defence there, or how you shall answer || patience these persecutions, (which my grace is sufficient to enable you all to do,) shall be finally and eternally saved from all sin and misery, into the kingdom and glory of God: whatever extremities he may be called to suffer in this world, God will not only deliver him from the destruction which shall come upon the wicked, but will repay his fidelity with unspeakable and everlasting felicity in for yourselves, but cheerfully confide in the divine Coming of the Son of man. ST. MATTHEW. Exhortation not to fear men. A. M. 4035. name's sake: but he that endureth || have called the master of the house A. M. 4035 A. D. 31. 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 1 till the Son of man be come. 24 m 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 i Dan. xii. 12, 13; Chap. xxiv. 13; Mark xiii. 13. Chap. ii. 13; iv. 12; xii. 15; Acts viii. 1; ix. 25; xiv. 6.-5 Or, end, or, finish.1 Chap. xvi. 28. m Lukevi. 40; John xiii. Verse 23. But, &c. - As if he had said, I do not say this with a view to encourage you to rush upon martyrdom before you have a plain and lawful call to it; on the other hand, it will rather be your duty to prolong your useful lives to the utmost limits you lawfully may. Therefore, when they persecute you in one city, flee to another-And though this may contract the time of your abode in each, be not discouraged at that, which may, on the whole, be no inconvenience: for ye shall not have gone over the cities of Israel-To preach the gospel in each of them, make what haste you will, until the Son of man shall come-To destroy their capital city, temple, and nation. The destruction of Jerusalem by Titus is often called the coming of the Son of man. See chap. xxiv. 27, 37, 39, 44; Luke xviii. 5. Beelzebub, how much more shall they call them of his household ? 0 A. D. 31. 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 house-tops. 28 P And fear not them which kill the body, 16; xv. 20. Chap. xii. 24; Mark iii. 22; Luke xi. 15; John viii. 48, 52.6 Gr. Beelzebul. - Markiv. 22; Luke viii. 17; xii. 2, 3. - P Isa. viii. 12, 13; Luke xii. 4; 1 Pet. iii. 14. against the knowledge of God, &c. Or, 2dly, thus, Fear not the calumnies with which they shall load you, as they did your Master, for I will make the innocence and the excellence of your doctrine as clear as the light; and your integrity in the dispensing of it, and your patience in suffering for it, to redound to your praise, honour, and glory, throughout all ages, and especially at my revelation from heaven, 1 Pet. i. 7." Verses 27, 28. What I tell you in darkness, that speak ye in light-The doctrines of the gospel which I deliver to you in private, and in obscure parables, preach plainly and openly, without the fear of man, in the audience of all. And what ye hear, as it were whispered, in the ear, preach yeProclaim publicly, as though you addressed multi Verses 24-26. The disciple is not above his mas-tudes, from the house-tops. Two customs of the ter-As if he had said, As for the unkind usage I | have warned you to expect, you have no reason to be surprised at it, considering what I have intimated respecting the persecutions awaiting my disciples for righteousness' sake. See Matt. v. 10-12. And, that you may bear all with a becoming fortitude, consider that they have calumniated, traduced, and persecuted me your Master, for which cause you, my disciples, cannot think it hard if they shall calumniate and persecute you: for if they have called the master, Beelzebub, how much more, &c. This cannot refer to the quantity of reproach and persecution; (for in this the servant cannot be above his Lord;) but only to the certainty of it. Fear them not therefore-Be not afraid of their calumnies, however false or malicious, for ye have only the same usage that your Lord has: and neither shall their wickedness nor your innocence be always concealed: both shall be manifested, at least, in the day of judgment. For there is nothing covered that shall not be revealed, &c.--"The words," says Whitby, "are capable of two good senses: 1st, Let not the dread of these persecutors deter you from preaching the gospel, as despairing of the success Jews seem to be alluded to here. Their doctors used to whisper in the ear of their disciples what they were to pronounce aloud to others. And as their houses were low and flat-roofed, they sometimes preached to the people from thence. And, according to Hegesippus, they carried James the Just to the top of the temple to preach to the people at the passover. And fear not them that kill the body-Be not afraid of any thing which ye may suffer for proclaiming it, even though the boldness of your testimony should at length cost you your lives: for they who kill the body, are not able to kill, or hurt, the soul-The spiritual and immaterial part of you: this "will still survive in all its vigour, while its tabernacle lies in ruins." So Dr. Doddridge, who justly observes, "These words contain a certain argument to prove the existence of the soul in a separate state, and its perception of that existence; else the soul would be as properly killed as the body." On this argument Dr. Whitby enlarges as follows: "These words contain a certain evidence that the soul dies not with the body, but continued afterward in a state of sensibility: for that which, it is allowed, men can do to the body, it is of it; for, though at present it seems to be hidden || denied that they can do to the soul. But, if by kill from the world, and it is likely to be obscured for a while by the calumnies of the Jews and others, I will cause it to shine through all the world, and dissipate all the clouds they cast over it, and will render it mighty to cast down whatever exalts itself || ing the body men could make the soul also to perish till the reunion and reviviscence both of body and soul; or, if by killing the body they could render the soul insensible, or deprive it of all power of thinking or perceiving any thing, they would kill the soul; God's care of his children. CHAPTER X. The end of Christ's coming. A. M. 4035. but are not able to kill the soul: but || 32 Whosoever therefore shall con A. M. 4035. A. D. 31. rather fear him which is able to de-fess me before men, s him will I con stroy both soul and body in hell. A. D. 31. fess 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. 30 9 But the very hairs of your head are all 34 Think not that I am come to send peace numbered. on earth; I came not to send peace, but a 31 Fear ye not therefore, ye are of more value sword. than many sparrows. 35 For I am come to set a man at variance 7 It is in value a half-penny farthing in the original, as being the Luke xii. 8; Rom. x. 9, 10. tenth part of the Roman penny: Chap. xviii. 28.-91 Sam. 38; Luke ix. 26; 2 Tim. ii. 12. xiv. 45; 2 Sam. xiv. 11; Luke xxi. 18; Acts xxvii. 34. Rev. iii. 5. Mark viii. Lest ye should be overlooked or neglected, ye, my rational and immortal creatures, especially ye my children, adopted and regenerated, and above all, ye ministers of my word, honoured with so important an employment as that of preaching my gospel: ye are of more value than many sparrows -Yea, than the whole species of them: and therefore you may assure yourselves that providence will watch over you. for it is not easy to conceive how an intelligent, thinking, and perceiving being can be more killed than by depriving it of all sensation, thought, and perception; the body itself being killed by a total privation of sense and motion. It remains, that the || soul doth not perish with the body, nor is it reduced || into an insensible state by the death thereof." Add to this, our Lord may well be supposed to speak here as the Jews would certainly understand his words; now they would certainly thus understand him, it being their received opinion, [namely, that of the Pharisees,] that the soul, after the death of the body, is in bliss or misery, and therefore contin-courage to encounter, and resolution to endure Verses 32, 33. Whosoever, &c.-As a further encouragement to you to cast off all unnecessary cares and fears, to trust in God, and arm yourselves with ues in a state of sensibility. But, fear him, &c. - whatever persecutions, injuries, or other trials he Fear lest, being unfaithful in so important a trust, | in his providence may permit to befall you, be asyou should incur the displeasure of Him who is able sured, whatever you may now suffer for your fidelito destroy both body and soul in hell-Who hasty to me, it will, on the whole, be most amply repower to fill the separate spirit with unspeakable anguish, and at the final judgment to reunite it to the body, and to condemn both to everlasting misery in that infernal prison. It must be observed, warded. For whosoever shall confess me-That is, publicly acknowledge me for the promised Messiah, receiving my whole doctrine for the rule of his faith and practice, obeying all my precepts, relying that instead of αποκτειναι, to kill, the word απολεσαι, || on my promises, revering my threatenings, and imito destroy, is used in this second clause, which also tating my example: him will I confess before my often signifies to torment. "What an awful verse is || Father-Him will I own as my true disciple in the this before us! How fit is it that this eternal and al-presence of my Father at the day of final judgment, mighty God should be the object of our humble and will claim for him the rewards which my fear! and that in comparison of him we should fear || nothing else! All the terrors and all the flatteries | of the world are disarmed by this! an idea which, in every state of life, should engage us to be faithful to God; so shall we be most truly faithful to ourselves." man. Father has promised to such. But whosoever shall deny me-Whosoever shall be ashamed or afraid to acknowledge his relation to me, or shall not confess me before men, in the sense now mentioned, him will I also deny, &c. -As having any relation to me, in that awful day. "There is an unspeakable majesty in this article of our Lord's discourse. Although he was now in the lowest state of humanity, he declares that his confessing us before God is the greatest happiness, and his denying us the greatest misery that can possibly befall us." Verses 29-31. Are not two sparrows sold for a farthing-As if he had said, The particular providence of God is another reason for your not fearing For this extends to the very smallest things, even to sparrows and the hairs of your heads, which are all numbered. In other words, the meanest of Verses 34-36. Think not that I am come, &c.God's creatures are under the protection of his pro- || As if he had said, Because the prophets have spoken vidence, insomuch that nothing befalls them with- || glorious things of the peace and happiness of the out its direction; and therefore your enemies can-world under the reign of the Messiah, whom not touch even your bodies without your heavenly Father's permission. A most consolatory doctrine this, indeed, and a strong reason why we should exercise a continual dependance on God, and in all circumstances and situations cast our care on him who thus careth for us. Fear ye not therefore-- || for, though the nature of my government be such they have named, for that reason, the Prince of peace, you may imagine that I am come to put the world into that happy state forthwith; and that universal peace will be the immediate consequence of my coming. But this is far from being the case; Christ exhorts his disciples Α. Μ. 4035. A. D. 31. * against his father, and the daughter || than me, is not worthy of me: and A. M. 4035. in-law against her mother-in-law. 36 And ya man's foes shall be they of his 38 2 And he that taketh not his cross, and own household. 37 He that loveth father or mother more * Mic. vii. 6.- Psa. xli. 9; lv. 13; Mic. vii. 6; John xiii. 18; z Luke xiv. 26. as might produce abundant felicity, inasmuch as my religion breathes nothing but love, men will not lay aside their animosity, nor will they exercise a mutual friendship among themselves as soon as the gospel is preached to them. No; such is their wickedness, that they will make the gospel itself an occasion of such bitter dissensions that it will look as if I had not come to send peace, but a sword among men. For, as I told you before, the nearest relations shall quarrel among themselves, and both followeth after me, is not worthy of me. word is used in different senses, in such a manner as to convey the sentiment with greater energy to the attentive. "He who, by making a sacrifice of his duty, preserves temporal life, shall lose eternal life; and contrariwise." The trope has a beauty in the original which we cannot give it in a version: the word ψυχη being equivocal, and signifying both life and soul, and consequently being much better fitted for exhibiting, with entire perspicuity, the two meanings, than the English word life. The Syro public and private divisions will follow whereso- || Chaldaic, which was the language then spoken in ever my gospel comes with power. Yet, observe well, reader, this is not the design, though it be the event of his coming, through the opposition of devils || and men to his truth and the blessed effects of it. And a man's foes-The foes of a man that is converted to my religion, and loves and follows me, shall be they of his own household-Persons of his own family, or such as are nearly related to him. Palestine, had, in this respect, the same advantage with the Greek. He that receiveth you receiveth me-And as you shall be thus rewarded, so, in proportion, shall they who entertain you for my sake. He that receiveth a prophet in the name of a prophet-That is, because he is such, shall receive a prophet's reward--Shall have a reward like that conferred on a prophet. It is evident, that by a prophet here is meant, not merely one that foretels future events, but a minister of God in general. And the word δεχομαι, rendered receive, plainly signifies here to entertain in an hospitable way, as it does also Heb. xi. 31; James ii. 25, &c. Nor can the gradation, in the following words, be understood without such an interpretation, for Jesus descends here from a prophet to a righteous man, and from a righteous man to a disciple, termed a little one, that is, any believer, however poor, mean, and contemptible in the world. It must be observed, that what renders the good works here mentioned valuable in the sight of God, and procures them a recompense from him, is their being done out of regard for him and his blessed Son. By the rewards here name, or be accounted a true Christian, unless he || promised, Le Clerc understands the happiness of be willing to suffer whatever pain or inconvenience || heaven, paraphrasing the words thus: "He that cannot be avoided but by doing some evil or omit-showeth kindness to a prophet, on account of his ting some good; yea, and to endure the greatest hardships, and all sorts of persecutions, even the most shameful and painful death, rather than renounce his religion and deny Christ. Verses 37, 38. He that loveth father or mother more than me-He that is not ready to give up all these when they stand in competition with his duty; is not worthy of me-Nor shall have any interest in my saving benefits. And he that taketh not his cross, &c. Every one condemned to crucifixion by the Romans was compelled to carry the cross, on which he was to be suspended, to the place of execution. Thus our Lord himself was treated. Now, as this was not a Jewish, but a Roman punishment, the allusion to it, on this occasion, may justly be looked on as the first hint given by Jesus of the kind of death he was to suffer. And the words express this sentiment with great energy, that no man is worthy of Christ, that is, worthy to bear his Verses 39-42. He that findeth his life shall lose it-He that saves his life by denying me shall lose it eternally; and he that loses his life by confessing me shall save it eternally. Or, as Macknight expresses it, "He that makes shipwreck of faith and a good conscience to save his life, shall lose that which is really his life-his everlasting happiness; whereas, he that maintaineth integrity at the expense of life, and all its enjoyments, shall find what is infinitely better-a blessed immortality." It is justly observed by Campbell, that there is a kind of a paronomasia in the sentence, whereby the same mission and doctrine, or to a righteous man, on account of his righteousness, especially if by so doing he exposes himself to persecution, shall be as highly rewarded as that righteous man or prophet shall be; nay, he who doth any good office whatever to the meanest of my disciples, though it should be but the small service of handing a cup of cold water to them, shall not go unrewarded," that is, if he shall give it to him in the name of a disciple, or with a real affection to him, on account of his relation to me. This seems to be the true interpretation of the passage. Thus also Dr. Hammond, "How great soever your persecutions are, and how dangerous soever it be to profess to be a follower of Christ, yet shall no man have reason to fear the entertaining of you; for the same protection which |