Matthew 10 commentary

The word “apostle” signifies messenger; they were Christ's messengers, sent forth to proclaim his kingdom. Christ gave them power to heal all manner of sickness. In the grace of the gospel there is a slave for every sore, a remedy for every malady. There is no spiritual disease, but there is power in Christ for the cure of it. There names are recorded, and it is their honour; yet they had more reason to rejoice that their names were written in heaven, while the high and mighty names of the great ones of the earth are buried in the dust.

The Gentiles must not have the gospel brought them, till the Jews have refused it. This restraint on the apostles was only in their first mission. Wherever they went they must proclaim, The kingdom of heaven is at hand. They preached, to establish the faith; the kingdom, to animate the hope; of heaven, to inspire the love of heavenly things, and the contempt of earthly; which is at hand, that men may prepare for it without delay. Christ gave power to work miracles for the confirming of their doctrine. This is not necessary now that the kingdom of God is come. It showed that the intent of the doctrine they preached, was to heal sick souls, and to raise those that were dead in sin. In proclaiming the gospel of free grace for the healing and saving of men's souls, we must above all avoid the appearance of the spirit of an hireling. They are directed what to do in strange towns and cities. The servant of Christ is the ambassador of peace to whatever place he is sent. His message is even to the vilest sinners, yet it behoves him to find out the best persons in every place. It becomes us to pray heartily for all, and to conduct ourselves courteously to all. They are directed how to act as to those that refused them. The whole counsel of God must be declared, and those who will not attend to the gracious message, must be shown that their state is dangerous. This should be seriously laid to heart by all that hear the gospel, lest their privileges only serve to increase their condemnation.

Our Lord warned his disciples to prepare for persecution. They were to avoid all things which gave advantage to their enemies, all meddling with worldly or political concerns, all appearance of evil or selfishness, and all underhand measures. Christ foretold troubles, not only that the troubles might not be a surprise, but that they might confirm their faith. He tells them what they should suffer, and from whom. Thus 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. Persecutors are worse than beasts, in that they prey upon those of their own kind. The strongest bonds of love and duty, have often been broken through from enmity against Christ. Sufferings from friends and relations are very grievous; nothing cuts more. It appears plainly, that all who will live godly in Christ Jesus must suffer persecution; and we must expect to enter into the kingdom of God through many tribulations. With these predictions of trouble, are counsels and comforts for a time of trial. The disciples of Christ are hated and persecuted as serpents, and their ruin is sought, and they need the serpent's wisdom. Be ye harmless as doves. Not only, do nobody any hurt, but bear nobody any ill-will. Prudent care there must be, but not an anxious, perplexing thought; let this care be cast upon God. The disciples of Christ must think more how to do well, than how to speak well. In case of great peril, the disciples of Christ may go out of the way of danger, though they must not go out of the way of duty. No sinful, unlawful means may be used to escape; for then it is not a door of God's opening. 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 striven and prayed against. Tribulation, distress, and persecution cannot take away God's love to them, or theirs to him. Fear Him, who is able to destroy both soul and body in hell. They must deliver their message publicly, for all are deeply concerned in the doctrine of the gospel. The whole counsel of God must be made known, Ac 20:27. Christ shows them why they should be of good cheer. Their sufferings witnessed against those who oppose his gospel. When God calls us to speak for him, we may depend on him to teach us what to say. A believing prospect of the end of our troubles, will be of great use to support us under them. They may be borne to the end, because the sufferers shall be borne up under them. The strength shall be according to the day. And it is great encouragement to those who are doing Christ's work, that it is a work which shall certainly be done. See how the care of Providence extends to all creatures, even to the sparrows. This should silence all the fears of God's people; Ye are of more value than many sparrows. And the very hairs of your head are all numbered. This denotes the account God takes and keeps of his people. 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. That denial of Christ only is here meant which is persisted in, and that confession only can have the blessed recompence here promised, which is the real and constant language of faith and love. Religion is worth every thing; all who believe the truth of it, will come up to the price, and make every thing else yield to it. Christ will lead us through sufferings, to glory with him. Those are best prepared for the life to come, that sit most loose to this present life. Though the kindness done to Christ's disciples be ever so small, yet if there be occasion for it, and ability to do no more, it shall be accepted. Christ does not say that they deserve a reward; for we cannot merit any thing from the hand of God; but they shall receive a reward from the free gift of God. Let us boldly confess Christ, and show love to him in all things.

The calling of the Apostles is here described to us, not as on a former occasion, when the Lord Jesus Christ, intending to prepare them for their office, selected them for admission into his private circle. They are now called to immediate performance, are ordered to prepare themselves for the work, receive injunctions, and, that there may be no want of authority, are endued with the power of the Holy Spirit. Formerly, they were held in expectation of future labor: now, Christ announces that the hour is come when they must put their hands to the work. It is proper to observe, however, that he does not as yet speak of perpetual apostleship, but only of temporary preaching, which was fitted to awaken and excite the minds of men, that they might be more attentive to hear Christ. So then they are now sent to proclaim throughout Judea that the time of the promised restoration and salvation is at hand at a future period, Christ will appoint them to spread the Gospel through the whole world. Here, he employs them as assistants only, to secure attention to him where his voice could not reach afterwards, he will commit into their hands the office of teaching which he had discharged. It is of great importance to observe this, that we may not suppose it to be a certain and fixed rule laid down for all ministers of the word, when our Lord gives instructions to the preachers of his doctrine as to what he wishes them to do for a short time. From inattention to this point many have been led astray, so as to demand from all ministers of the word, without distinction, conformity to this rule. “Voulant reigler indifferemment tous ministres de la parole selon ee qui est ici dk;” — “wishing to regulate indiscriminately all ministers of the word according to what is here said.”

Matthew 10:1. And having called the twelve disciples The number, twelve, was intended to point out the future restoration of the Church. As the nation was descended from twelve patriarchs, so its scattered remains are now reminded by Christ of their origin, that they may entertain a fixed hope of being restored. Although the kingdom of God was not in so flourishing a state in Judea, as to preserve the nation entire, but, on the contrary, that people, which already had miserably fallen, deserved doubly to die on account of ingratitude in despising the grace which had been offered to them, yet this did not prevent a new nation from afterwards springing up. At a future period, God extended far beyond Zion the scepter of the power of his Son, and caused rivers to flow from that fountain, to water abundantly the four quarters of the world. Then God assembled his Israel from every direction, and united into one body not only the scattered and torn members, but men who had formerly been entirely alienated from the people of God.

It was not without reason, therefore, that the Lord, by appointing, as it were, twelve patriarchs, declared the restoration of the Church. Besides, this number reminded the Jews of the design of his coming; but, as they did not yield to the grace of God, he begat for himself a new Israel. If you look at the beginnings, it might appear ridiculous that Christ should bestow such honorable titles on persons who were mean and of no estimation: but their astonishing success, and the wide extension of the Church, make it evident that, in honorable rank and in numerous offspring, the apostles not only are not inferior to the patriarchs, but greatly excel them.

Gave them power The apostles had almost no rank among men, while the commission which Christ gave them was divine. Besides, they had neither ability nor eloquence, while the excellence and novelty of their office required more than human endowments, “Et cependant une charge si excellente et nouvelle requeroit des graces plus grandes qu'on n'en pent trouver en l'homme;” — “and yet an office so excellent and new demanded higher graces than can be found in man.” It was therefore necessary that they should derive authority from another source. By enabling them to perform miracles, Christ invests them with the badges of heavenly power, in order to secure the confidence and veneration of the people. And hence we may infer what is the proper use of miracles. As Christ gives to them at the same time, and in immediate connection, the appointment to be preachers of the gospel and ministers of miracles, it is plain that miracles are nothing else than seals of his doctrine, and therefore we are not at liberty to dissolve this close connection. The Papists, therefore, are guilty of forgery, and of wickedly corrupting the works of God, by separating his word from miracles.

2. The first, Simon, who is called Peter The Church of Rome displays extreme folly in drawing from this passage their doctrine of the primacy. That Simon Peter was the first among the apostles we readily allow, but what was true in reference to a few persons, cannot, on any proper grounds, be extended to the whole world. Besides, the circumstance of his being mentioned first, does not imply that he possessed authority over his companions. Granting all that they ask regarding Peter, his rank will be of no avail to the Roman See, till they prove that wicked and sacrilegious apostles are Peter’s successors.

5. Into the tray of the Gentiles This makes still more evident what I have lately hinted, that the office, which was then bestowed on the apostles, had no other object than to awaken in the Jews the hope of an approaching salvation, and thus to render them more attentive to hear Christ. On this account, he now confines within the limits of Judea their voice, which he afterwards commands to sound everywhere to the farthest limits of the world. The reason is, that he had been sent by the Father to be

the minister of circumcision, to fulfill the promises, which had anciently been given to the fathers, (Romans 15:8.)

Now God had entered into a special covenant with the family of Abraham, and therefore Christ acted properly in confining the grace of God, at the outset, to the chosen people, till the time for publishing it were fully come. But after his resurrection, he spread over all nations the blessing which had been promised in the second place, because then the veil of the temple had been rent, (Matthew 27:51,) and the middle wall of partition had been thrown down, (Ephesians 2:14.) If any one imagine that this prohibition is unkind, because Christ does not admit the Gentiles to the enjoyment of the gospel, let him contend with God, who, to the exclusion of the rest of the world, established with the seed of Abraham alone his covenant, on which the command of Christ is founded.

6. But go rather to the lost sheep The first rank, as we have said, is assigned to the Jews, because they were the firstborn; or rather, because at that time they alone were acknowledged by God to belong to his family, while others were excluded. “Les autres en estans eslogncz et bannis;” — “the others being removed and banished from it.” He calls them lost sheep, partly that the apostles, moved by compassion, may more readily and with warmer affection run to their assistance, and partly to inform them that there is at present abundant occasion for their labors. At the same time, under the figure of this nation, Christ taught what is the condition of the whole human race. The Jews, who were near to God, and in covenant with him, and therefore were the lawful heirs of eternal life, are nevertheless pronounced to be lost, till they regain salvation through Christ. What then remains for us who are inferior to them in honor? “Qui n'avons point une telle prerogative;” — “who have not such a prerogative.” Again, the word sheep is applied even to the reprobate, who, properly speaking, did not belong to the flock of God, because the adoption extended to the whole nation; as those who deserved to be rejected, on account of their treachery, are elsewhere called the children of the kingdom, (Matthew 8:12.) In a word, by the term sheep, Christ recommends the Jews to the apostles, that they may dedicate their labors to them, because they could recognize as the flock of God none but those who had been gathered into the fold.

7. Preach, saying This is the preaching, “La predication, ou publication;” — “the preaching, or publication.” I spoke of, by which Christ intended to arouse the minds of the nation to expect an approaching redemption. The kingdom of heaven is at hand For the kingdom of heaven Luke substitutes the kingdom of God; but the meaning is the same. It was to inform the Jews, first, that they owed their restoration to divine agency, and not to the kindness of men; secondly, that under the reign of God their condition would be prosperous; and, thirdly, that the happiness which had been promised to them was not earthly and fading, but heavenly and eternal.

8. Cure the diseased As he has bestowed on them power, so he enjoins them to be faithful and liberal in dispensing it, and charges them not to suppress that power, which had been lodged with them for the common benefit of all. By those miracles he shows why he was sent by the Father, and what was the design of his Gospel. It is not without design that he enjoins them to raise the dead and heal the sick, instead of bringing diseases on the healthy and inflicting death on the living. There is an analogy and resemblance, therefore, which those miracles bear to the office of Christ; and this is intended to inform us, that he came to bestow upon us every blessing, to rescue us from the tyranny of Satan and of death, to heal our diseases and sins, and to relieve us from all our miseries.

Freely you have received “Vous l'avez receu pour neant;” — “you have received it for nothing.” That they may be more willing to communicate the gifts which he had bestowed on them, he declares that they were not entrusted to them for their own individual renown, but in order that they might be, as it were, a sort of channels for transmitting the free bounty of God. “Consider whence you derived this power. As it flowed without any merit of yours from the pure grace of God, it is proper that, through your agency, it should flow freely to others.”

We know how unwilling every man is to communicate to others what he considers to belong to himself, and how any one who excels the rest of the brethren is apt to despise them all. No higher commendation could have been given to a liberal communication of spiritual gifts, than by the warning which Christ gives them, that no man surpasses another through his own industry, but through the undeserved kindness of God. Now Christ has presented to us in his ministers a proof of that grace which had been predicted by Isaiah, (55:1)

Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat; yea, come, buy wine and milh without money and without price.

At the same time he shows, that no man will be a sincere minister of his word or dispenser of his grace, till he is prepared to bestow his labor gratuitously, “S'il n'est prest de s'y employer, et d'y mettre son labor gratuitement, et sans consideration de son profit;” — “if he is not ready to be employed in it, and to bestow his labor on it gratuitously, and without regard to his own gain.” and that all hirelings basely corrupt and profane the sacred office of teaching. Yet it is not inconsistent with this gratuitous dispensation, that the teachers of the church receive public salaries, provided that they willingly and generously serve Christ and his church, and that their support is, in some sort, an accessory of their labor.

MATTHEW 10:9-15; MARK 6:8-11; LUKE 9:3-5

Matthew 10:9-15

Mark 6:8-11

Luke 9:3-5

9. Do not provide gold, nor silver, “Ne faites provision d'or ni d'argent;” — “make no provision of gold or of silver.” nor brass in your purses, 10. Nor scrip for the journey, nor two coats, nor shoes, nor staff: for the laborer is worthy of his food. 11. But into whatsoever city or village you shall enter, inquire what person in it is worthy, and remain there till you depart. 12. And when you shall enter a house, salute it. 13. And if the house shall be worthy, may your peace come upon it: but if it shall not be worthy, may your peace return to you. 14. And whosoever shall not receive you, or hear your words, when you go out of that house or city, shake off the dust of your feet. 15. Verily I say to you, It shall be more tolerable for the land of Sodom and of Gomorrah in the day of judgment than for that city.

8. And commanded them to take nothing for the journey, but a staff only; not a scrip, nor bread, nor money in their girdle: 9. But to be shod with sandals, and not to wear two coats. 10. And he said to them, Whenever you shall enter a house, remain there till you depart thence. 11. And whoever shall not receive you or hear you, when you go out of that place, shake off the dust which is under your feet for a testimony to them. Verily I say to you, It shall be more tolerable for Sodom and Gomorroah in the day of judgment than for that city.

3. And he said to them, Carry nothing for the journey, neither a staff, nor a scrip, nor bread, nor money; and do not have two coats each. 4. And into whatsoever house you shall enter, remain there, and depart thence. 5. And whoever will not receive you, when you go out of that city, shake off even the dust from your feet for a testimony against them.

Matthew 10:9. Do not provide. As the embassy “La commission et ambassade;” — “the commission and einbassy.” was of such a nature, that Christ wished the disciples to traverse the whole of Judea within a few days, and immediately to return to him, he forbids to carry luggage with them, by which this speed may be retarded. Some have ignorantly supposed that the rule here laid down for the ministers of the word, or for the apostles, is perpetual. We shall presently meet with a few sentences which have a more extensive reference: but the present injunctions not to carry baggage must undoubtedly be restricted to that temporary commission of which I have already spoken. The whole of the prohibition of gold, silver, a scrip, and two coats, which is given by Matthew, must be read in immediate connection, as is evident from the other two Evangelists.

I have therefore chosen to translate υὴ κτήσησθε, do not provide: for our Lord simply intended to forbid them to take any thing for the journey They might have scrips, and shoes, and a change of coats, at home; but that they may be better prepared for the journey, he orders them to leave every thing that would be burdensome. Such too is the import of what Mark says, to be shod with sandals There is an appearance of contradiction as to the staff, or stick for, according to Mark, the staff is allowed, while according to Matthew and Luke it is refused. But there is an ambiguity in the use of the Hebrew word שבט, (shebet;) and the Evangelists, though they wrote in Greek, used the word ῥάβδος in various senses. Matthew and Luke mean by it a rod which would be burdensome to the person who carries it: while Mark means by it a walking-stick to support and relieve a traveler. It is evident, that in making a journey it was customary to carry a staff; and hence those words of Jacob, With my staff, I passed over this Jordan, (Genesis 32:10,) by which he acknowledges that he came empty and without money into Syria.

10. For the laborer is worthy of his food. Christ anticipates an objection that might be made: for it might appear to be a harsh condition to travel through the whole of Judea without any provisions. “N'ayans rien de quoy faire leurs despens;” — “having no means of paying their expenses.” Accordingly, Christ tells them, that they have no reason to dread that they will suffer hunger; because, wherever they come, they will at least be worthy of their food “Ils gaigneront bien pour le moins leur nourriture;” — “they will get their food at least.” He calls them laborers, not that they resembled ordinary ministers, who labor in the Lord’s vineyard, and who, by planting and watering, bring it into a state of cultivation; but merely because they were the heralds of a richer and more complete doctrine. They did not at that time receive the office of preaching any farther than to render the Jews attentive to the preaching of the Gospel.

11. Inquire what person in it is worthy. Again, they might object that they would be deprived of the food to which they were entitled, because nobody would acknowledge them as laborers But Christ meets this difficulty also by ordering them to make inquiry what person in each city is worthy of the message of salvation. By these words, he bids them ask, if there are any godly and upright men, who have some fear and reverence for God, and of whose readiness to receive instruction good hopes may be entertained, that they may direct their labors chiefly to them. For, as they were not at liberty to remain long in any one place, it was proper to begin with those who, in some respect were better prepared.

Remain there till you depart. This too has a reference to dispatch: for if they had made a longer stay in any place, it would have been necessary to change their lodging, that they might not be too burdensome to any individual. When, therefore, Christ enjoins them to remain in the house of the person who shall first receive them, till they depart to another city, he intimates that they must make haste, so that, after having published the Gospel in one city, they may immediately run to another.

12. Salute it. As they could not distinguish the devout worshippers of God from despisers, he enjoins them to address in a friendly manner any family which they may have occasion to meet. The act of saluting is a kind of opening to a conversation. They had already been warned to look out for persons to entertain them, whose religious zeal was generally known and believed. But as it sometimes happens that persons of lofty reputation, when they are brought to a serious trial, discover their impiety, it was proper that this rule should be expressly laid down. The meaning therefore is: “Make trial, when you first enter, whether your entertainers will cheerfully submit to hear you. Whoever shall willingly embrace your doctrine, remain in their house, that your salutation may be confirmed. If any shall reject, depart from them immediately, and, so far as lies in your power, withdraw your salutation.”

13. If it be not worthy. The import of this mode of expression may be thus stated, — “As their ingratitude makes them unworthy to enjoy the blessing of God which you have supplicated for them, break off every bond of communication.” The word peace refers to the mode of salutation which generally used among the Jews. As the Hebrew word שלום, (shalom,) peace, denotes prosperity, when they desire that any one may be well and happy, and that his affairs may succeed to his wish, they pray that he may have peace I do acknowledge that the apostles brought to men a different kind of peace, but it is too great a refinement of speculation to make this passage refer to the free reconciliation which takes place between God and men.

14. And whoever will not receive you. This awful threatening of punishment against the despisers of the gospel was intended to animate his disciples, that they might not be retarded by the ingratitude of the world. He directs the apostles, indeed, what he wishes them to do if they meet with despisers. But his principal design was that, wherever their doctrine was rejected, their well-founded grief and distress might be relieved by consolation, that they might not fail in the middle of their course. And we see how Paul, relying on this consolation, boldly sets at naught all the obstinacy of men, moves on steadily in the midst of hindrances, and boasts that he is

a sweet savor to God, though he is the savor of death to them that perish, (2 Corinthians 2:15,16.)

Now, this passage shows in what estimation the Lord holds his gospel, and, indeed, as it is an inestimable treasure, they are chargeable with base ingratitude who refuse it when offered to them. Besides, it is the scepter of his kingdom, and therefore cannot be rejected without treating him with open contempt.

Shake off the dust As the Lord here recommends the doctrine of the gospel, that all may receive it with reverence, and terrifies rebels by threatening severe punishment, so he enjoins the apostles to proclaim the vengeance which he threatens. But this they cannot do, unless they burn with very ardent zeal to make known the doctrines which they preach. We must therefore hold that no man is qualified to become a teacher of heavenly doctrine, unless his feelings respecting it be such, that he is distressed and agonized when it is treated with contempt.

To shake off the dust from the feet was probably a custom then prevalent in Judea, as a sign of execration; and was intended to declare that the inhabitants of the place were so polluted, that the very ground on which they trod was infected. That it was an ordinary custom I conjecture from our Lord’s manner of speaking of it as a thing well known. This form of execration confirms still more what I lately mentioned, that no crime is more offensive to God than contempt of his word: for he does not enjoin them to make use of so solemn a mode in expressing their detestation of adulterers, or murderers, or any description of malefactors.

Verily, I say to you That they may not imagine this to be an idle bugbear, “Afin qu'il ne semble que ce soit une menace vaine, et (cornroe on dit) seulement pour faire peur aux petits enfans;” — “that it may not seem as if it were an idle threatening, and (as we say) only to frighten young children.” Christ declares that those who reject the gospel, will receive more severe punishment than the inhabitants of Sodom. Some view the word judgment as referring to the destruction of Jerusalem. But this is foreign to our Lord’s intention: for it must be understood as referring to the general judgment, in which both must give their account, that there may be a comparison of the punishments. Christ mentioned Sodom rather than other cities, not only because it went beyond them all in flagitious crimes, but because God destroyed it in an extraordinary manner, that it might serve as an example to all ages, and that its very name might be held in abomination. And we need not wonder if Christ declares that they will be treated less severely than those who refuse to hear the gospel. When men deny the authority of Him who made and formed them, when they refuse to listen to his voice, nay, reject disdainfully his gentle invitations, and withhold the confidence which is due to his gracious promises, such impiety is the utmost accumulation, as it were, of all crimes. But if the rejection of that obscure preaching was followed by such dreadful vengeance, how awful must be the punishment that awaits those who reject Christ when he speaks openly! Again, if God punishes so severely the despisers of the word, what shall become of furious enemies who, by blasphemies and a venomous tongue, oppose the gospel, or cruelly persecute it by fire and sword?

MATTHEW 10:16-20; LUKE 12:11-12

Matthew 10:16-20

Luke 12:11-12

16. Behold, I send you out, as sheep in the midst of wolves: be therefore wise as serpents, and harmless as doves. 17. But beware of men: for they will deliver you to the councils, and will scourge you in their synagagues: 18. And you will be brought before rulers and kings on my account, for a testimony to them and to the Gentiles. 19. But when they shall deliver you up, be not anxious “N'ayez point de souci;” — “have no anxiety.” as to how or what you shall speak: for it shall be given you in that hour “Car a ce mesme instant vous sera donn, ce que vous direz;” — “for at that very instant will be given to you what you shall speak.” what you shall speak. 20. For it is not you that speak, but it is the Spirit of your Father that speaketh in you.

11. And when they shall bring you into synagogues, and before magistrates and powers, do not be anxious how or what you shall answer, or what you shall say. 12. For the Holy Spirit will teach you in the same hour “Ace mesme instant;” — “at that very instant.” what you ought to say.

The injunctions which Matthew has hitherto related had no farther reference than to that former expedition or commission, which was to be terminated in a few days. But now Christ proceeds farther, and prepares them for a future period, by informing them, that they were not merely chosen for that brief exercise of preaching, but that an office of greater difficulty and of far higher importance awaited them. Though they were not immediately brought into those contests of which Christ speaks, yet it was advantageous for them to have previous warning, that any uneasiness which they might then suffer might be known to be a sort of preparative for a fiercer warfare to which they had been destined. It was no doubt true in reference to the first mission, that the apostles were like sheep in the midst of wolves: but as the Lord spared their weakness, and restrained the cruelty of the wolves from doing them any injury, these words properly relate to a subsequent period, when the Lord treated them more harshly. Before his resurrection, while the bridegroom was present, they were treated, so to speak, like guests at a marriage: but after the departure of the bridegroom, that softness and gentleness ceased, and they were reduced to such hardships as made them aware, that there were good reasons why they had been early furnished with those arms.

Perhaps, too, Matthew may have collected into one passage discourses which were delivered at different times: for Luke, as we shall afterwards see, (10:17) relates that the same things were said to the seventy disciples, who were placed in the room of the apostles. One thing is beyond dispute: These words did not merely foretell the consequences of that journey which they were now commencing, but gave them warning as to the whole course of their apostleship.

Matthew 10:16. Behold, I send you out The exhortation which immediately follows plainly shows the design of this admonition; and therefore the order of the passage must be explained in this manner: “You have need of wisdom and of harmlessness, because you will be like sheep in the midst of wolves ” The reason is drawn from the necessity of the case: for if they did not wisely exercise caution, they might be immediately devoured by the wolves; and, on the other hand, if they trembled at the rage of the wolves, or were incautious, they would presently waver, and would at length fail to perform their duty.

We shall first inquire what is meant by their being sent out as sheep in the midst of wolves Though men are cruel and bloody, the Lord might soften their ferocious temper; for he tames and subdues, whenever he pleases, the beasts of prey. When God does not subdue a considerable portion of mankind to the obedience of the gospels but leaves them in their own savage nature, he does it on purpose to try his ministers. Though all whom God does not regenerate with the spirit of gentleness are by nature wolves yet this designation is applied by Christ chiefly to the enraged enemies of the gospel, who are so far from being softened by hearing the voice of the pastor that they are inflamed to greater cruelty. The Lord sends the ministers of his word on the condition of dwelling in the midst of wolves; that is, of having many determined enemies and of being beset on every hand by many dangers, which render it no easy matter to discharge their duty in the midst of hindrances. To make the trial more severe, he does not supply them with defensive armor, but exposes them naked and defenseless to the teeth of the wolves

By calling them sheeps he does not refer to the sweetness and mildness of their manners, or to the gentleness of their mind, but only means that they will have no greater strength or fitness for repelling the violence of enemies than sheep have against the rage of wolves Christ requires no doubt, from his disciples that they shall resemble sheep in their dispositions, by their patience in contending against the malice of wicked men, and by the meekness with which they endure injuries, but the simple meaning of this passage is, that many powerful and cruel enemies are arrayed against the apostles, while they, on their part, are furnished with no means of defense, “Combien que de leur cost, ils n'ayent aucune force ou munition externe;” — “while they, on their side, have no strength or outward protection.” If it be objected, that in this way there is no contrast between sheep and wolves, the reply is easy. Though the Lords by calling the enemies of the gospel wolves, expressed their power rather than their desire to do injury, yet as no man is known to be a wolf but by his rage against the gospel, Christ has joined these two things together, the fierce cruelty which impels them to shed blood, and the power with which they are armed.

Be therefore wise The general meaning is, that their wisdom in exercising caution must be so regulated, as to prevent them from being more timid than is necessary, or from becoming more sluggish in duty. We see that those who wish to pass for cautious and circumspect persons are, for the most part, timorous and lazy. It is no doubt proper for the disciples of Christ, surrounded as they are by dangers on every hand, to maintain the strictest caution; but as they are in extreme danger of being kept back by slothfulness, he bids them move forward honestly wherever their calling leads them.

This is pointed out by a twofold comparison, wise as serpents, and harmless as doves. Serpents, being aware that they are hated, carefully avoid and shrink from every thing that is hostile to them. In this manner he enjoins believers to take care of their life, so as not to rush heedlessly into danger, or lay themselves open to any kind of injury. Doves, on the other hand, though naturally timid, and liable to innumerable attacks, fly in their simplicity, imagine themselves safe till they are struck, and in most cases place themselves within the reach of the fowler’s snares. To such simplicity Christ exhorts his disciples, that no excess of terror may hinder them from pursuing their course. There are some who carry their ingenious reasonings still farther as to the nature of the serpent and of the dove, but this is the utmost extent of the resemblance. We see that Christ condemns that carnal wisdom, or rather that trickery, in which the greater part of men are too fond of indulging, while they look around them on every hand to discover how far it will be safe for them to proceed; and thus, from an unwillingness to encounter danger, they renounce the call of Christ. “Ils renoncent Christ et sa vocation;” — “they renounce Christ and his calling.”

17. But beware of men Erasmus has inserted the word these, (beware of these men,) supposing that the article has the force of a demonstrative pronoun. “Erasme a traduit, De ces hornroes: pource qu'il luy a sembl, que l'article Grec qul est mis avec le nora denotoit quelques certains hommes.” — “Erasmus translated it, Of these men: because he thought that theGreek article, which is joined to the noun, denoted some particular men.” —Προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων literally means but beware of THE men In Calvin's native tongue, les hommes denotes men in general, and in expressing the idea of the men, it became necessary to substitute ces for les, in order to avoid the circumlocution of les hommes, dont il s'agit But it would be proper to show cause why οἱ ἄνθρωποι should be here viewed as equivalent to πάντες ἄνθρωποι. Erasmus, writing in Latin, has supplied a defect of that language by almost the only means which he had in his power, the use of a demonstrative pronoun as a substitute for the definite article. “Cavete ab illis hominibus,” naturally interpreting τῶν ἀνθρώπων, as referring to the men who had just been described to the disciples as wolves, and in their intercourse with whom the utmost caution would be indispensable. — Ed. But in my opinion it is better to view it as indefinite, and as conveying a declaration of Christ, that caution ought to be exercised in dealing with men, among whom every thing is full of snares and injuries. But he appears to contradict himself: for the best way of exercising caution would have been to remain at home, and not to venture to appear in public. I reply, he points out here a different sort of caution, — not that terror and alarm which would keep them from discharging their duty, but a dread of being excessively annoyed by sudden calamities. We know that those who are surprised by unexpected afflictions are apt to fall down lifeless. Christ, therefore, desired that his disciples should foresee at a distance what would happen, that their minds might be early prepared for maintaining a conflict. In short, he sounds the trumpet to them, that they may quickly make ready for the battle: for as foresight, when it is excessive or attended by unnecessary anxiety, reduces many to a state of weakness, so many are intoxicated by an indolent security, and, rushing on heedlessly, give way at the critical moment.

For they will deliver you up to councils It may readily be inferred from these words, that the contests of which Christ forewarns the apostles must not be limited to the first journey, in which they met with nothing of this description. The object of this prediction is to prevent them from being ever cast down: for it was no ordinary attainment for poor and despised men, when they came into the presence of princes, to preserve composure, and to remain unmoved by any worldly splendor. He warns them, too, that not in Judea only, but in more distant places, they will be called to fight; and he does so, not merely for the purpose of preparing them by long meditation for that warfare, but that, as instructed and experienced masters, they might not scruple to yield themselves to heavenly guidance.

For a testimony to them and to the Gentiles This means that the will of God must be proclaimed even to foreign princes, and to distant nations, that they may be without excuse. Hence it follows, that the labor of the apostles will not be lost, for it will vindicate the judgment of God, when men shall be convicted of their obstinacy.

19. Be not anxious “N'ayez point de souci;” — “have no anxiety.” A consolation is added: for in vain would Christ have given a hundred exhortations to the disciples, if he had not, at the same time, promised that God would be with them, and that through his power they would assuredly be victorious. Hence we infer, that Christ is very far from intending, by announcing those dangers, to abate the fervor of that zeal with which it would be necessary for the disciples to burn if they wished to discharge their duty in a proper manner. It is, no doubt, a great matter to endure the presence of princes; for not only fear, but even shame, sometimes overpowers well-regulated minds. What, then, may be expected, if princes break out into furious anger, and almost thunder? “En sorte qu'il semblera quasi qu'ils foudroyent;” — “so that they will almost appear to thunder.” Yet Christ charges his disciples not to be anxious.

For in that hour shall be given to you what you shall speak The Spirit will suggest words to them. The more a man distrusts himself through consciousness of his own weakness, the more is he alarmed, unless he expect assistance from another quarter. Accordingly, we see that the reason why most men give way is, that they measure by their own strength, which is very small or almost nothing, the success of their undertakings. Christ forbids the disciples to look at their own strength, and enjoins them to rely, with undivided confidence, on heavenly grace. “It is not,” he says, “your ability that is in question, but the power of the Holy Spirit, who forms and guides the tongues of believers to a sincere confession of their faith.”

That they may not be alarmed by their present deficiency, he assures them that assistance will come at the very instant when it is needed. Frequently does it happen that the Lord leaves believers destitute of the gift of eloquence, so long as he does not require that they give him a testimony, but, when the necessity for it arrives, those who formerly appeared to be dumb are endued by him with more than ordinary eloquence. Thus, in our own time, we have seen some martyrs, who seemed to be almost devoid of talent, and yet were no sooner called to make a public profession of their faith, than they exhibited a command of appropriate and graceful language altogether miraculous. “Et de faict, nous avons veu de nostre temps aucuns martyrs, lesquels ayans este le reste de leur vie quasi muets, et n'ayans point de grace a parler, toutesfois quand Dieu les a appelez a rendre confession de leur foy devant les ennenmis, c’a este un miracle du don excellent qu'ils out eu de parlet et respondre pertinemment et avec grace.” — “And, in fact, we have seen, in our own time, some martyrs who having been the rest of their life, as it were, dumb, and having no gracefulness of speech, yet when God called them to make confession of their faith before enemies, the excellent gift which they possessed, of speaking and replying appropriately and gracefully, was quite miraculous.”

Yet it was not the will of Christ that the apostles should be free from all care: for it was advantageous to them to have such a measure of anxiety, as to supplicate and entreat that the Spirit might be given to them; but he desired to remove that deep and uneasy thought which almost always tends to perplex and embarrass. So long as men indulge in conjecture what is to take place, or whether this or the other thing will happen, and do not rely on the providence of God, they are kept in a wretched state of trouble and uneasiness. And, indeed, those who do not render such honor to the providence of God, as to believe that it will seasonably relieve their wants, deserve to be tormented in this manner.

MATTHEW 10:21-25; LUKE 6:40

Matthew 10:21-25

Luke 6:40

21. And the brother will deliver up the brother to death, and the father the son, and the children will rise up against the parents, and will put them to death. 22. And you will be hated by all on account of my name: but he who shall endure to the end “Qui soustiendra, ou, tiendra bon, jusques k la fin;” — “he who shall endure, or hold out, even to the end.” will be saved. 23. And when they shall persecute you in this city, flee into another: for verily I say unto you, You will not have gone over “Vous n'aurez point parachev, d'aller;” — “you will not have finished going.” all the cities of Israel, till the Son of man bec ome. 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 that the servant be as his lord: if they have called the master of the house himself Beelzebub, how much more his household servants?

40. The disciple is not above his master, but every one shall be to his master.

Matthew 10:21. And the brother will deliver up the brother to death. He first gives warning what heavy calamities await them, and then adds a remarkable consideration, which sweetens all their bitterness. First, he announces that those circumstances which other men find to be the means of protection, or from which they obtain some relief, will prove to the disciples a fresh addition to their misery. Brothers, who ought to assist them when oppressed, to stretch out their hand to them amidst their distresses, and to watch over their safety, will be their mortal enemies.

It is a mistake however, to suppose that it happens to none but believers to be delivered up to death by their brethren: for it is possible that a father may pursue his son with holy zeal, “Par un zele sainct et plaisant a Dieu;” — “by a zeal that is holy and pleasing to God.” if he perceives him to have apostatized from the true worship of God; nay, the Lord enjoins us in such a case (Deuteronomy 13:9) to forget flesh and blood, and to bestow all our care on vindicating the glory of his name. “De maintenir la gloire de son nom, a fin que punition soit faite de l'outrage commis contre sa majeste;” — “to maintam the glory of his name, that punishment may be inflicted on the outrage comnntted against his majesty.” Whoever has fear and reverence for God will not spare his own relatives, but will rather choose that all of them should perish, if it be found necessary, than that the kingdom of Christ should be scattered, the doctrine of salvation extinguished, and the worship of God abolished. If our affections were properly regulated, there would be no other cause of just hatred among us.

On the other hand, as Christ not only restores the kingdom of God, and raises godliness to its full vigor, but even brings men back from ruin to salvation, nothing can be more unreasonable than that the ministers of so lovely a doctrine should be hated on his account. A thing so monstrous, and so contrary to nature, might greatly distress the minds of simple men: “Les gens simples, et d'esprit paisible;” — “simple people, and of peaceable dispositions.” but Christ foretells that it will actually take place.

22. But he who endured to the end shall be saved This single promise ought sufficiently to support the minds of the godly, though the whole world should rise against them: for they are assured that the result will be prosperous and happy. If those who fight under earthly commanders, and are uncertain as to the issue of the battle, are carried forward even to death by steadiness of purpose, shall those who are certain of victory hesitate to abide by the cause of Christ to the very last?

23. And when they shall persecute you. He anticipates an objection that might arise. If we must encounter the resentments of the whole world, what shall be the end of all this? “Que sera ce a la fin, et que deviendrons-nous?” — “What shall be in the end, and what will become of us?” Though it may not be safe for them to remain in any place, yet Christ warns them not to despair, but, on the contrary, when they have been driven from one place, to try whether their labors in some other place may be of any avail. It is a mistake, however, to suppose that this is a bare permission: for it is rather a command given to the disciples, what it is the will of Christ that they should do. He who has sustained one persecution would willingly withdraw as a soldier who has served his time. But no such exemption is granted to the followers of Christ, who commands them to fulfill their whole course with unabated zeal. In short, the apostles are enjoined to enter into fresh contests, and not to imagine that, when they have succeeded in one or two cases, they have fully discharged their duty. No permission is granted to them to flee to a retired spot, where they may remain unemployed, but though their labor may have been unsuccessful in one place, the Lord exhorts them to persevere.

And yet the command implies also a permission. As to avoiding persecution, it ought to be understood in this manner: we must not condemn without distinction all who flee, and yet it is not every kind of flight that is lawful. Some of the ancients carried their zeal in this matter to an extreme and condemned flight as a species of disavowal. Were this true, some part of the disgrace would fall on Christ and his apostles. Again, if all without distinction are at liberty to flee, a good pastor could not be distinguished from a hireling during a season of persecution. We must abide by the moderation which Augustine recommends, when writing to Honoratus: No man must quit his station through timidity, either by betraying the flock through cowardice, or by giving an example of slothfulness; and yet no man must expose himself precipitately, or at random. If a whole church is attacked, or if a part of them is pursued to death, the pastor, whose duty it is to expose his life in place of any individual among them, would do wrong in withdrawing. But sometimes it may happen, that by his absence he will quell the rage of enemies, and thus promote the advantage of the church. In such cases, the harmlessness of the dove must be his guide, that effeminate persons may not seize on his conduct as an excuse for their timidity: for the flesh is always too ingenious in avoiding what is troublesome.

For verily I say to you. These words cannot be understood in the sense which some have given to them as relating to the first mission, “Touchant le premier voyage, ou la premiere commission qu ont eue les apostres;” — “respecting the first journey, or the first commission which the apostles had.” but embrace the whole course of their apostleship. But the difficulty lies in ascertaining what is meant by the coming of the Son of man Some explain it as denoting such a progress of the gospel, as may enable all to acknowledge that Christ is truly reigning, and that he may be expected to restore the kingdom of David. Others refer it to the destruction of Jerusalem, in which Christ appeared taking vengeance on the ingratitude of the nation. The former exposition is admissible: the latter is too far-fetched. I look upon the consolation here given as addressed peculiarly to the apostles. Christ is said to come, when matters are desperate, and he grants relief. The commission which they received was almost boundless: it was to spread the doctrine of the Gospel through the whole world. Christ promises that he will come before they have traveled through the whole of Judea: that is, by the power of his Spirit, he will shed around his reign such luster, that the apostles will be enabled to discern that glory and majesty which they had hitherto been unable to discover.

24. The disciple is not above his master By his own example he now exhorts them to perseverance; and, indeed, this consolation is enough to banish all sadness, if we consider that our lot is shared with the Son of God. To make us feel deeper shame, he borrows a twofold comparison from what is customary among men. The disciple reckons it honorable to be placed on a level with his master, and does not venture to wish a higher honor, and again, servants do not refuse to share that condition to which their masters willingly submit. In both respects, the Son of God is far above us: for the Father has given to him the highest authority, and has bestowed on him the office of a teacher. We ought, therefore, to be ashamed of declining what he did not scruple to undergo on our account. But there is more need to meditate on these words than to explain them: for, in themselves, they are sufficiently clear.

25. If they have called the master of the house Beelzebub This is equivalent to calling himself Lord of the Church, as the apostle, when comparing him to Moses and the prophets, (Hebrews 3:1,) says, that they were servants, but that he is the Son and heir. Though he bestows on them the honor of calling them brethren, (Hebrews 2:11,) yet he is the first-born (Romans 8:29) and head of the whole church; and, in short, he possesses supreme government and power. Nothing, therefore, can be more unreasonable than to wish to be accounted believers, and yet to murmur against God when he conforms us to the image of his Son, whom he has placed over all his family. To what sort of delicacy do we pretend, if we wish to hold a place in his house, and to be above the Lord himself? The general meaning is, that we carry our delicacy and tenderness to excess, if we account it a hardship to endure reproaches to which our Prince willingly submitted.

Beelzebub is a corrupted term, and would have been more correctly written Baalzebub. This was the name given to the chief of the false gods of the Philistines, who was worshipped by the inhabitants of Ekron, (2 Kings 1:2.) Baalim was the name of the inferior deities, whom the Papists of our day call patrons. Now, as Baalzebub means the patron of the fly, or of the flies, some have thought that he was so called on account of the great multitude of flies in the temple, occasioned by the number of sacrifices; but I rather conjecture that the assistance of the idol was implored against the flies which infested that place. When Ahazlah, under the influence of superstition, applied to him to be informed about his recovery, he gave him this name, which would appear from that circumstance not to be a term of reproach. But as the name gehenna was applied by holy men to hell, in order to stamp that place with infamy, so, in order to express their hatred and detestation of the idol, they gave the name Beelzebub to the devil. Hence we infer that wicked men, for the purpose of rendering Christ detestable to the multitude, employed the most reproachful term which they could invent, by calling him the devil, or, in other words, the greatest enemy of religion. If we happen to be assailed by the same kind of reproach, we ought not to think it strange, that what began in the head should be completed in the members.

MATTHEW 10:26-31; MARK 4:22-23; LUKE 8:17; 12:2-7

Matthew 10:26-31

Mark 4:22-23

Luke 8:17

26. Fear them not therefore: for nothing is covered that shall not be revealed, and nothing is hid that shall not be known. 27. What I say to you in darkness speak you in light: and what you hear in the ear proclaim on the housetops. 28. And fear not those who kill the body, but cannot kill the soul: but rather fear him who can destroy both soul and body in gehenna. 29. Are not two sparrows sold for a farthing, and not one of them shall fall to the ground without your Father? 30. But even the hairs of your head are all numbered. 31. Fear not therefore: you are of more value than many sparrows.

22. For nothing is hid which shall not be revealed; and nothing is secret that shall not come to light. 23. If any man have ears to hears, let him hear.

17. For there is nothing hid that shall not be revealed, and nothing concealed that shall not be known and come to light.

Luke 12:2-7

2. For nothing is covered which shall not be laid open, and nothing is hid wich shall not be known. 3. Therefore, those things which you have spoken in darkness shall be heard in light: and what you have spoken in the ear in closets shall be proclaimed on the housetops. 4. And I say to you my friends, Be not afraid of those who kill the body, and after that have nothing more that they can do. 5. And I will show you whom you should fear: fear him who, after that he hath killed, hath power to throw into gehenna: yea, I say to you, Fear him. 6. Are not five sparrows sold for two farthings, and not one of them is forgotten before God? 7. But even the hairs on your head are all numbered: fear not therefore: you are of more value than many sparrows.

Matthew 10:26. Fear them not therefore When the apostles saw the gospel so greatly despised, and recollected the small number of believers, they might be apt to throw away hope even for the future. Christ now meets this doubt, by declaring that the gospel would be widely spread, would at length rise superior to all the hindrances which might arise from men, and would become generally known. The saying, nothing is covered that shall not be revealed, has some appearance of being a proverb: but we restrict it in a special manner to the doctrine of salvation, which Christ promises will be victorious, whatsoever may be the contrivances of men to oppose it. Though he sometimes preached openly in the temple, yet, as his doctrine was rejected, it was still concealed in dark comers: but he declares that the time for proclaiming it will come; which, we know, happened shortly afterwards. In no part of the earth was there ever such thunder heard as the voice of the gospel, which resounded through the whole world. As this promise ought to fill them with courage, Christ exhorts them to devote themselves to it with boldness and perseverance, and not to be alarmed, though they see the gospel hitherto despised, but, on the contrary, to become its zealous preachers.

The passage which I have taken from Mark was, perhaps, spoken at a different time, and in a different sense: but as the sentences in that place are concise, I have followed the meaning which appeared to me the most probable. After having commanded the apostles to assemble burning lamps by sending out a bright light to a great distance, he immediately afterwards adds, nothing is hidden which shall not be revealed. Now the lamp of the gospel was kindled by the apostles, as it were in the midst of darkness, that by their agency it might be raised on high, and shine throughout the whole world. The passage in the eighth chapter of Luke’s Gospel is precisely alike. As to the passage in the twelfth chapter, there is no room to doubt that it has the same meaning, though there is a difference in the words: for Christ there commands the apostles to bring to light what they had spoken in darkness. This means, that hitherto they had only spoken in whispers about the gospel, but that their future preaching would be so public, that it would spread to the most distant parts of the world.

28. And fear not those who hill the body To excite his disciples to despise death, Christ employs the very powerful argument, that this frail and perishing lift ought to be little regarded by men who have been created for a heavenly immortality. The statement amounts to this, that if believers will consider for what purpose they were born, and what is their condition, they will have no reason to be so earnest in desiring an earthly life. But the words have still a richer and fuller meaning: for we are here taught by Christ that the fear of God is dead in those men who, through dread of tyrants, fall from a confession of their faith, and that a brutish stupidity reigns in the hearts of those who, through dread of death, do not hesitate to abandon that confession.

We must attend to the distinction between the two opposite kinds of fear. If the fear of God is extinguished by the dread of men, is it not evident that we pay greater deference to them than to God himself? Hence it follows, that when we have abandoned the heavenly and eternal life, we reserve nothing more for ourselves than to be like the beasts that perish, (Psalm 49:12.) God alone has the power of bestowing eternal life, or of inflicting eternal death. We forget God, because we are hurried away by the dread of men. Is it not very evident that we set a higher value on the shadowy life of the body “La vie de ce corps, laquelle n'est qu'une fumee;” — “the life of this body, which is but a vapor,” (James 4:14.) than on the eternal condition of the soul; or rather, that the heavenly kingdom of God is of no estimation with us, in comparison of the fleeting and vanishing shadow of the present life?

These words of Christ ought therefore to be explained in this manner: “Acknowledge that you have received immortal souls, which are subject to the disposal of God alone, and do not come into the power of men. The consequence will be, that no terrors or alarms which men may employ will shake your faith. “For how comes it that the dread of men prevails in the struggle, but because the body is preferred to the soul, and immortality is less valued than a perishing life?”

Matthew 10:29. Are not two sparrows sold for a farthing? Christ proceeds farther, as I have already hinted, and declares that tyrants, whatever may be their madness, have no power whatever even over the body: and that therefore it is improper in any persons to dread the cruelty of men, as if they were not under the protection of God. In the midst of dangers, therefore, let us remember this second consolation. As God is the guardian of our life, we may safely rely on his providence; nay, we do him injustice, if we do not entrust to him our life, which he is pleased to take under his charge. Christ takes a general view of the providence of God as extending to all creatures, and thus argues from the greater to the less, that we are upheld by his special protection. There is hardly any thing of less value than sparrows, (for two were then sold for a farthing, or, as Luke states it, five for two farthings,) and yet God has his eye upon them to protect them, so that nothing happens to them by chance. Would He who is careful about the sparrows disregard the life of men?

There are here two things to be observed. First, Christ gives a very different account of the providence of God from what is given by many who talk like the philosophers, and tell us that God governs the world, but yet imagine providence to be a confused sort of arrangement, as if God did not keep his eye on each of the creatures. Now, Christ declares that each of the creatures in particular is under his hand and protection, so that nothing is left to chance. Unquestionably, the will of God is contrasted with contingence or uncertainty “La volonte de Dieu est mise a l'opposite de ce que tels Philosophes appellent Contingence: par lequel mot ils signifient un accident qui vient de soy és choses, sans qu’il y ait une certaine conduite d’enhaut.” — “The will of God is contrasted with what such Philosophers call Contingence: a term by which they denote an accident which comes of its own accord in events, without any fixed direction of it from above.” , And yet we must not be understood to uphold the fate of the Stoics, We have formerly adverted to a leading tenet of the Stoics, that the distinction between pleasure and pain is imaginary, and that consequently the highest wisdom consists in being utterly unmoved by the events of life. The present allusion is to their notion of Fate, a mysterious and irresistible necessity, over which those beings whom they blindly worshipped were supposed to have as little control as the inhabitants of the earth. Calvin demonstrates that the serenity of a Christian differs not more widely from Stoical apathy, than the doctrine of a special Providence which is here taught by our Savior differs from Stoical Fate; that the believer in Providence adores the high and lofty One that inhabiteth, eternity, (Isaiah 57:15,) who hath, prepared His throne in the heavens, and whose kingdom ruleth over all, (Psalm 103:19;) and, far from viewing the will of God as swayed by a higher power, traces every event to the purpose of Him who worketh all things after the counsel of his own will, (Ephesians 1:11.) — Ed for it is one thing to imagine a necessity which is involved in a complicated chain of causes, and quite another thing to believe that the world, and every part of it, is directed by the will of God. In the nature of things, I do acknowledge there is uncertainty: “Je confesse bien que si on regarde la nature des choses en soy, on trouvera qu'il y a quelque Contingence;” — “I readily acknowledge that, if the nature of things in itself be considered, it will be found that there is some uncertainty.” but I maintain that nothing happens through a blind revolution of chance, for all is regulated by the will of God.

The second thing to be observed is, that we ought to contemplate Providence, not as curious and fickle persons are wont to do, but as a ground of confidence and excitement to prayer. When he informs us that the hairs of our head are all numbered, it is not to encourage trivial speculations, but to instruct us to depend on the fatherly care of God which is exercised over these frail bodies.

31. You are of more value This is true in general of all men, for the sparrows were created for their advantage. But this discourse relates peculiarly to the sons of God, who possess a far higher right than what they derive from creation. Now the rank which belongs to men arises solely from the undeserved kindness of God.

MATTHEW 10:32-35; MARK 8:38; LUKE 9:26; 12:8-9, 51-53

Matthew 10:32-35

Mark 8:38

Luke 9:26

32. Whosoever therefore shall confess me before men, him will I also confess before my Father, who is in heaven. 33. And whosoever shall deny me before men, him will I also deny before my Father, who is in heaven. 34. Think not that I came to send peace on the earth: I came not to send peace, but a sword. 35. For I have come to set a man at variance against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. And the persons of a man’s household shall be his enemies.

38. For whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of man be ashamed, when he shall come in the glory of his Father with the holy angels.

26. For whosoever shall be ashamed of me, and of my words, of him will the Son of man be ashamed, when he shall come in his own glory, “En sa majesté;” — -”in his majesty.” and [in the glory] of the Father, and of the holy angels.

Luke 12:8-9, 51-53

8. And I say to you, Whosoever shall confess me before men, him will the Son of man also confess before the angels of God. 9. And he who shall deny me before men, will be denied before the angels of God.—(Same chapter.) 51. Do you suppose that I came to send peace on earth? I tell you no; but division. 52. For henceforth there will be five in one house divided, three against two, and two against three. 53. The father will be divided against the son, and the son against the father: the mother against the daughter, and the daughter against the mother: the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law.

Matthew 10:32. Whosoever therefore shall confess me He now applies to his present subject what he formerly said in a general manner about contempt of death: for we must struggle against the dread of death, that it may not keep us back from an open confession of faith, which God strictly demands, and which the world cannot endure. For this purpose the disciples of Christ must be bold and courageous, that they may be always ready for martyrdom. Now confession of Christ, though it is regarded by the greater part of men as a trifling matter, is here represented to be a main part of divine worship, and a distinguished exercise of godliness. And justly is it so represented: for if earthly princes, in order to enlarge and protect their glory, and to increase their wealth, call their subjects to arms, why should not believers maintain, at least in language, the glory of their heavenly King?

It is therefore certain that those persons extinguish faith, (as far as lies in their powers) who inwardly suppress it, as if the outward profession of it were unnecessary. With good reason does Christ here call us his witnesses, by whose mouth his name shall be celebrated in the world. In other words, he intends that the profession of his name shall be set in opposition to false religions: and as it is a revolting matter, he enjoins the testimony which we must bear, that the faith of each person may not remain concealed in the heart, but may be openly professed before men. And does not he who refuses or is silent deny the Son of God, and thus banish himself from the heavenly family?

A more public confession of faith, no doubt, is demanded from teachers than from persons in a private station. Besides, all are not endued with an equal measure of faith, and in proportion as any one excels in the gifts of the Spirit, he ought to go before others by his example. But there is no believer whom the Son of God does not require to be his witness. In what place, at what time, with what degree of frequency, in what manner, and to what extent, we ought to profess our faith, cannot easily be determined by a fixed rule: but we must consider the occasion, that not one of us may fail to discharge his duty at the proper time. We must also ask from the Lord the spirit of wisdom and courage, that under his direction we may know what is proper, and may boldly follow whatever we shall have ascertained that he commands us.

Him will I also confess. A promise is added to inflame our zeal in this matter. But we must attend to the points of contrast. If we draw a comparison between ourselves and the Son of God, how base is it to refuse our testimony to him, when on his part he offers his testimony to us by way of reward? If mortals, and men who are of no worth, are brought into comparison with God and the angels and all the heavenly glory, how much more valuable is that which Christ promises than that which he requires? Although men are unbelieving and rebellious, yet the testimony which we deliver to them is estimated by Christ as if it had been made in the presence of God and of the angels.

Thus also by way of amplification, Mark and Luke This is a blunder: for the clause in question is not found in Luke, but in Mark only. The french version sets the matter right. — Ed. add, in this adulterous and sinful generation; the meaning of which is, that we must not imagine our labor to be lost, because there is a want of proper disposition in our hearers. Now if any one is not sufficiently moved by the promise, it is followed by an awful threatening. When Christ shall make his appearance to judge the world, he will deny all who have basely denied him before men Let the enemies of the cross now go away, and flatter themselves in their hypocrisy, when Christ blots their names out of the book of life: for whom will God acknowledge as his children at the last day, but those who are presented to him by Christ? But he declares that he will bear witness against them, that they may not insinuate themselves on false grounds. When it is said that Christ will come in the glory of the Father and of the angels, the meaning is, that his divine glory will then be fully manifested; and that the angels, as they now surround the throne of God, will render their services to him by honoring his majesty. The passage from the twelfth chapter of Luke’s Gospel corresponds to the text of Matthew. What we have inserted out of the ninth chapter, and out of Mark, appears to have been spoken at another time: but as the doctrine is quite the same, I have chosen to introduce them together.

Matthew 10:35 To set a man at variance Hence we see more clearly what was stated a little before, that wars and tumults arise, contrary to the nature of the Gospel, through the fault of wicked men. What Malachi says about John the Baptist, [4:5,6] applies to all the ministers of Christ. They are sent for this purpose to turn the hearts of the fathers to the children, and the hearts of the children to the fathers. But in consequence of the malice of wicked men, those who were formerly combined no sooner hear the voice of Christ than they separate into opposite parties, and proceed so far as to break up the ties of relationship. In a word, Christ foretells that the world will come to such a state of confusion, that all the bonds of kindred will be treated with indifference, and humanity will be no longer regarded. When Micah complains [7:6] that a man’s enemies are the men of his own house, he deplores it as a state of extreme and ruinous corruption. Christ declares that the same thing will happen when his doctrine shall be published, which otherwise could not have been believed. At the same time, he does not mean that this will uniformly take place, as certain fretful persons foolishly imagine that it will be impossible for them to be good disciples without forsaking parents, children, and wives. On the contrary, every lawful bond of union is confirmed by unity of faith: only Christ warns his followers, that when it does happen, they must not be alarmed.

MATTHEW 10:37-42; MARK 9:41; LUKE 14:25-33

Matthew 10:37-42

Mark 9:41

Luke 14:25-32

37. He who loveth father or mother more than me is not worthy of me; and he who loveth son or daughter more than me is not worthy of me. 38. And he who doth not take his cross and follow me, “Et vient apres moy;” — -”and cometh after me.” is not worthy of me. 39. He who findeth his life “Qui aura trouve, ou, garde sa vie;” — “he who shall have found, or, protected, his life.” shall lose it; and he who loseth his life for my sake shall find it. “La trouvera, ou, gardera;” — “will find it, or, will protect it ” 40. He who receiveth you receiveth me: and he who receiveth me receiveth him who sent me. 41. He who receiveth a prophet in the name of a prophet, shall receive a prophet’s reward: he who receiveth a righteous man in the name of a righteous man, shall a righteous man’s reward. 42. And whosoever shall give to one of these little ones to drink a cup of cold water only, in the name of a disciple, verily, I say to you, he shall not lose his reward.

41. For whosoever shall give to you to drink a cup of water in my name, because you belong to Christ, verily I say to you, he shall not lose his reward.

25. And great multitudes went with him, and he turned, and said to them, 26. If any man cometh to me, “Si aucun vient avec moy;” — “if any man cometh with me.” and hateth not his father and mother, and wife and children, and brothers and sisters, and even his own life also, he cannot be my disciple. 27. And whosoever doth not carry his cross and come after me cannot be my disciple. 28. For who is there among you that wishes to build a tower, and does not first sit down and count the cost, whether he have what is necessary to finish it? 29. Lest after he hath laid the foundation, all who see him begin to mock him, 30. Saying, this man began to build, and was not able to complete it. 31. Or what king, who is setting out to make war against another king, does not first sit down and consider whether or not he will be able, with ten thousand, to meet him who cometh against him with twenty thousand? 32. Otherwise, while the other is still at a distance, he sends an embassy, and requests conditions of peace. 33. So then every one of you who forsaketh not all that he possesses, cannot be my disciple.

Matthew 10:37. He who loveth father or mother As it is exceedingly harsh, and is contrary to natural feelings, to make enemies of those who ought to have been in closest alliance with us, so Christ now says that we cannot be his disciples on any other condition. He does not indeed enjoin us to lay aside human affections, or forbid us to discharge the duties of relationship, but only desires that all the mutual love which exists among men should be so regulated as to assign the highest rank to piety. Let the husband then love his wife, the father his son, and, on the other hand, let the son love his father, provided that the reverence which is due to Christ be not overpowered by human affection. For if even among men, in proportion to the closeness of the tie that mutually binds us, some have stronger claims than others, it is shameful that all should not be deemed inferior to Christ alone. And certainly we do not consider sufficiently, or with due gratitude, what it is to be a disciple of Christ, if the excellence of this rank be not sufficient to subdue all the affections of the flesh. The phrase employed by Luke is more harsh, if any man doth not hate his father and mother, but the meaning is the same, “If the love of ourselves hinder us from following Christ, we must resist it, courageously:” as Paul says,

what things were gain to me, those I counted loss for Christ, for whom I suffered the loss of all things, (Philippians 3:7,8.)

38. He who doth not take up his cross From particular cases he proceeds to general views, and informs us that we cannot be reckoned his disciples unless we are prepared to endure many afflictions. If we are vexed and tormented by the thought, that the gospel should set us at variance with our father, or our wife, or our children, let us remember this condition, that Christ subjects all his disciples to the cross Yet let us also bear in mind this consolation, that, in bearing the cross, we are the companions of Christ, — which will speedily have the effect of allaying all its bitterness. The reprobates are not less firmly bound to their cross, and cannot with their most violent struggles shake it off; but as to those who are out of Christ the cross is accursed, a mournful end awaits them. Let us therefore learn to connect these two things, that believers must bear the cross in order to follow their Master; that is, in order to conform to his example, and to abide by his footsteps like faithful companions.

39. He who findeth his life Lest the former doctrine, which is very difficult and troublesome to the flesh, should have little weight with us, Christ confirms it in two ways by this statement. He affirms that persons of excessive caution and foresight, when they look upon themselves as having very well defended their life, will be disappointed and will lose it; and, on the other hand, that those who disregard their life will sustain no loss, for they will recover it. We know that there is nothing which men will not do or leave undone for the sake of life, (so powerful is that attachment to it which is natural to us all;) and, therefore, it was necessary that Christ should employ such promises and threatenings in exciting his followers to despise death.

To find the life means here to possess it, or to have it in safe keeping. Those who are excessively desirous of an earthly life, take pains to guard themselves against every kind of danger, and flatter themselves with unfounded confidence, as if they were looking well to themselves, (Psalm 49:18:) but their life, though defended by such powerful safeguards, will pass away; for they will at last die, and death will bring to them everlasting ruin. On the other hand, when believers surrender themselves to die, their soul, which appears to vanish in a moment, passes into a better life. Yet as persons are sometimes found, who heedlessly lay down their life, either for the sake of ambition or of madness, Christ expressly states the reason why we ought to expose ourselves to death.

It is uncertain if the discourse, which is related by Luke, was delivered on another occasion. There, too, our Lord exhorts his followers to bear the cross, but does not dwell upon it at equal length. To support this sentiment he immediately adds two comparisons, of which Matthew takes no notice: but as the subject treated is substantially the same, I have not scrupled to introduce in this place what we find in Luke.

Matthew 10:40. He who receiveth you, receiveth me. A considerable portion of the world may be opposed to the disciples of Christ, and the confession of their faith may draw upon them universal hatred. Yet here is another consolation tending to excite a very great number of persons to treat them with kindness. Whatever is done to them, Christ does not hesitate to reckon as done to himself. This shows how dearly he loves them, when he places to his own account the kind offices which they have received. He is not speaking here about receiving the doctrine, but about receiving the men. The latter meaning, I admit, arises out of the former, but we must attend to the design of Christ. Perceiving that this was exceedingly adapted to support their weakness, he intended to assure them that, if any one would receive them in a friendly manner, and do them kind offices, he would be as highly pleased as if their benevolence had been exercised towards his own person; and not only so, but that in such a sacrifice God the Father would smell a sweet savor, (Genesis 8:21.)

41. He who receiveth a prophet He begins with the prophets, but at length comes down to the lowest rank, and embraces all his disciples. In this manner he commends all, without exception, who truly worship God and love the gospel. To receive a person in the name of a prophet, or in the name of a righteous man, means to do them good for the sake of honoring their doctrine, or of paying respect to piety. Though God enjoins us to perform offices of kindness to all mankind, yet he justly elevates his people to a higher rank, that they may be the objects of peculiar regard and esteem.

Shall receive a prophet’s reward This clause is variously interpreted by commentators. Some think that it denotes a mutual compensation, or, in other words, that spiritual benefits are bestowed on the prophets of God instead of temporal benefits. But if this exposition is admitted, what shall we say is meant by the righteous man’s reward? Others understand it to mean, that those who shall be kind to them will partake of the same reward which is laid up for prophets and righteous men. Some refer it to the intercourse of saints, and suppose it to mean, that as by our kind actions we give evidence that we are one body with the servants of Christ, so in this way we become partakers of all the blessings which Christ imparts to the members of his body.

I consider it simply as denoting the reward which corresponds to the rank of the person to whom kindness has been exercised; for Christ means that this will be a remarkable proof of the high estimation in which he holds his prophets, and indeed all his disciples. The greatness of the reward will make it evident, that not one kind office which was ever rendered to them has been forgotten.

By way of amplification, he promises a reward to the very meanest offices of kindness, such as giving them a cup of cold water, He gives the name of little ones not only to those who occupy the lowest place, or are held in least estimation in the Church, but to all his disciples, whom the pride of the world tramples under foot.

Indexes

Index of Scripture References

Genesis

1:1   1:16   2:7   2:23   8:21   11:9   12:3   13:15   13:16   15:5   15:13   17:7   17:7   17:10   17:17   17:17   18:12   21:1-3   22:1   22:1   29:14   32:10   43:11   49:10   49:10   49:10   49:26

Exodus

12:29   20:7   20:13   20:13   23:17   24:8   24:12   28:1   29:6   30:1   30:7   30:8   31:18   34:1

Leviticus

2:13   2:13   10:9   10:9   12:2   12:4   12:6   12:6   12:8   14:2   18:5   18:5   18:21   19:18   24:20   24:21   26:11

Numbers

3:9   3:13   6:1-21   6:3   12:6-8   20:28   35:16   36:6   36:6-9   36:7

Deuteronomy

6:5   6:13   6:13   7:9   7:21   8:3   8:3   10:12   10:20   13:3   13:9   22:23   22:23   22:24   24:1   28:15   28:29   28:57   30:19   32:9   33:16

Joshua

11:2   19:35

Judges

5:23   6:17   6:37   6:39   13:3   13:4   13:5   13:5   21:1

1 Samuel

8:5   10:6   15:22   16:14   21:4

2 Samuel

7:12-14   7:13   7:13   7:16   11:15   16:23   19:21   19:21

1 Kings

6:5   9:11   17:9

2 Kings

1:2   5:10   11:1   15:29   18:9   19:36   24:15

1 Chronicles

3:15   3:17   12:23   24:3   24:3   24:3   24:10   24:31   28:5

2 Chronicles

2:6   6:1   22:1-25:23   22:11   22:11   23:3   33:6

Job<div eID="gen98397" type="x-p"/

CHAPTER 10

Mt 10:1-5. Mission of the Twelve Apostles. ( = Mr 6:7-13; Lu 9:1-6).

The last three verses of the ninth chapter form the proper introduction to the Mission of the Twelve, as is evident from the remarkable fact that the Mission of the Seventy was prefaced by the very same words. (See on Lu 10:2).

1. And when he had called unto him his twelve disciples, he gave them power--The word signifies both "power," and "authority" or "right." Even if it were not evident that here both ideas are included, we find both words expressly used in the parallel passage of Luke (Lu 9:1)--"He gave them power and authority"--in other words, He both qualified and authorized them.

against--or "over."

2. Now the names of the twelve apostles are these--The other Evangelists enumerate the twelve in immediate connection with their appointment (Mr 3:13-19; Lu 6:13-16). But our Evangelist, not intending to record the appointment, but only the Mission of the Twelve, gives their names here. And as in the Acts (Ac 1:13) we have a list of the Eleven who met daily in the upper room with the other disciples after their Master's ascension until the day of Pentecost, we have four catalogues in all for comparison.

The first, Simon, who is called Peter--(See on Joh 1:42).

and Andrew his brother; James the son of Zebedee, and John his brother--named after James, as the younger of the two.

3. Philip and Bartholomew--That this person is the same with "Nathanael of Cana in Galilee" is justly concluded for the three following reasons: First, because Bartholomew is not so properly an individual's name as a family surname; next, because not only in this list, but in Mark's and Luke's (Mr 3:18; Lu 6:14), he follows the name of "Philip," who was the instrument of bringing Nathanael first to Jesus (Joh 1:45); and again, when our Lord, after His resurrection, appeared at the Sea of Tiberias, "Nathanael of Cana in Galilee" is mentioned along with six others, all of them apostles, as being present (Joh 21:2).

Matthew the publican--In none of the four lists of the Twelve is this apostle so branded but in his own, as if he would have all to know how deep a debtor he had been to his Lord. (See on Mt 1:3, 5, 6; 9:9).

James the son of Alphaeus--the same person apparently who is called Cleopas or Clopas (Lu 24:18; Joh 19:25); and, as he was the husband of Mary, sister to the Virgin, James the Less must have been our Lord's cousin.

and Lebbaeus, whose surname was Thaddaeus--the same, without doubt, as "Judas the brother of James," mentioned in both the lists of Luke (Lu 6:16; Ac 1:13), while no one of the name of Lebbaeus or Thaddaeus is so. It is he who in John (Joh 14:22) is sweetly called "Judas, not Iscariot." That he was the author of the Catholic Epistle of "Jude," and not "the Lord's brother" (Mt 13:55), unless these be the same, is most likely.

4. Simon the Canaanite--rather "Kananite," but better still, "the Zealot," as he is called in Lu 6:15, where the original term should not have been retained as in our version ("Simon, called Zelotes"), but rendered "Simon, called the Zealot." The word "Kananite" is just the Aramaic, or Syro-Chaldaic, term for "Zealot." Probably before his acquaintance with Jesus, he belonged to the sect of the Zealots, who bound themselves, as a sort of voluntary ecclesiastical police, to see that the law was not broken with impunity.

and Judas Iscariot--that is, Judas of Kerioth, a town of Judah (Jos 15:25); so called to distinguish him from "Judas the brother of James" (Lu 6:16).

who also betrayed him--a note of infamy attached to his name in all the catalogues of the Twelve.

Mt 10:5-42. The Twelve Receive Their Instructions.

This directory divides itself into three distinct parts. The first part (Mt 10:5-15) contains directions for the brief and temporary mission on which they were now going forth, with respect to the places they were to go to, the works they were to do, the message they were to bear, and the manner in which they were to conduct themselves. The second part (Mt 10:16-23) contains directions of no such limited and temporary nature, but opens out into the permanent exercise of the Gospel ministry. The third part (Mt 10:24-42) is of wider application still, reaching not only to the ministry of the Gospel in every age, but to the service of Christ in the widest sense. It is a strong confirmation of this threefold division, that each part closes with the words, "Verily I SAY UNTO YOU" (Mt 10:15, 23, 42).

Directions for the Present Mission (Mt 10:5-15).

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--The Samaritans were Gentiles by blood; but being the descendants of those whom the king of Assyria had transported from the East to supply the place of the ten tribes carried captive, they had adopted the religion of the Jews, though with admixtures of their own: and, as the nearest neighbors of the Jews, they occupied a place intermediate between them and the Gentiles. Accordingly, when this prohibition was to be taken off, on the effusion of the Spirit at Pentecost, the apostles were told that they should be Christ's witnesses first "in Jerusalem, and in all Judea," then "in Samaria," and lastly, "unto the uttermost part of the earth" (Ac 1:8).

6. But go rather to the lost sheep of the house of Israel--Until Christ's death, which broke down the middle wall of partition (Ep 2:14), the Gospel commission was to the Jews only, who, though the visible people of God, were "lost sheep," not merely in the sense which all sinners are (Is 53:6; 1Pe 2:25; compare with Lu 19:10), but as abandoned and left to wander from the right way by faithless shepherds (Jr 50:6, 17; Eze 34:2-6, &c.).

7. And as ye go, preach, saying, The kingdom of heaven is at hand--(See on Mt 3:2).

8. Heal the sick, cleanse the lepers, raise the dead, cast out devils--(The italicized clause--"raise the dead"--is wanting in many manuscripts). Here we have the first communication of supernatural power by Christ Himself to His followers--thus anticipating the gifts of Pentecost. And right royally does He dispense it.

freely ye have received, freely give--Divine saying, divinely said! (Compare De 15:10, 11; Ac 3:6)--an apple of gold in a setting of silver (Pr 25:11). It reminds us of that other golden saying of our Lord, rescued from oblivion by Paul, "It is more blessed to give than to receive" (Ac 20:35). Who can estimate what the world owes to such sayings, and with what beautiful foliage and rich fruit such seeds have covered, and will yet cover, this earth!

9. Provide neither gold, nor silver, nor brass in your purses--"for" your purses; literally, "your belts," in which they kept their money.

10. Nor scrip for your journey--the bag used by travellers for holding provisions.

neither two coats--or tunics, worn next the skin. The meaning is, Take no change of dress, no additional articles.

neither shoes--that is, change of them.

nor yet staves--The received text here has "a staff," but our version follows another reading, "staves," which is found in the received text of Luke (Lu 9:3). The true reading, however, evidently is "a staff"--meaning, that they were not to procure even that much expressly for this missionary journey, but to go with what they had. No doubt it was the misunderstanding of this that gave rise to the reading "staves" in so many manuscripts Even if this reading were genuine, it could not mean "more than one"; for who, as Alford well asks, would think of taking a spare staff?

for the workman is worthy of his meat--his "food" or "maintenance"; a principle which, being universally recognized in secular affairs, is here authoritatively applied to the services of the Lord's workmen, and by Paul repeatedly and touchingly employed in his appeals to the churches (Ro 15:27; 1Co 9:11; Ga 6:6), and once as "scripture" (1Ti 5:18).

11. And into whatsoever city or town--town or village.

ye shall enter inquire--carefully.

who in it is worthy--or "meet" to entertain such messengers; not in point of rank, of course, but of congenial disposition.

and there abide till ye go thence--not shifting about, as if discontented, but returning the welcome given with a courteous, contented, accommodating disposition.

12. And when ye come into an house--or "the house," but it means not the worthy house, but the house ye first enter, to try if it be worthy.

salute it--show it the usual civilities.

13. And if the house be worthy--showing this by giving you a welcome.

let your peace come upon it--This is best explained by the injunction to the Seventy, "And into whatsoever house ye enter, first say, Peace be to this house" (Lu 10:5). This was the ancient salutation of the East, and it prevails to this day. But from the lips of Christ and His messengers, it means something far higher, both in the gift and the giving of it, than in the current salutation. (See on Joh 14:27).

but if it be not worthy, let your peace return to you--If your peace finds a shut, instead of an open, door in the heart of any household, take it back to yourselves, who know how to value it; and it will taste the sweeter to you for having been offered, even though rejected.

14. And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city--for possibly a whole town might not furnish one "worthy."

shake off the dust of your feet--"for a testimony against them," as Mark and Luke add (Mr 6:11; Lu 10:11). By this symbolical action they vividly shook themselves from all connection with such, and all responsibility for the guilt of rejecting them and their message. Such symbolical actions were common in ancient times, even among others than the Jews, as strikingly appears in Pilate (Mt 27:24). And even to this day it prevails in the East.

15. Verily I say unto you, It shall be more tolerable--more bearable.

for Sodom and Gomorrah in the day of judgment, than for that city--Those Cities of the Plain, which were given to the flames for their loathsome impurities, shall be treated as less criminal, we are here taught, than those places which, though morally respectable, reject the Gospel message and affront those that bear it.

Directions for the Future and Permanent Exercise of the Christian Ministry (Mt 10:16-23).

16. Behold, I send you forth--The "I" here is emphatic, holding up Himself as the Fountain of the Gospel ministry, as He is also the Great Burden of it.

as sheep--defenseless.

in the midst of wolves--ready to make a prey of you (Joh 10:12). To be left exposed, as sheep to wolves, would have been startling enough; but that the sheep should be sent among the wolves would sound strange indeed. No wonder this announcement begins with the exclamation, "Behold."

be ye therefore wise as serpents, and harmless as doves--Wonderful combination this! Alone, the wisdom of the serpent is mere cunning, and the harmlessness of the dove little better than weakness: but in combination, the wisdom of the serpent would save them from unnecessary exposure to danger; the harmlessness of the dove, from sinful expedients to escape it. In the apostolic age of Christianity, how harmoniously were these qualities displayed! Instead of the fanatical thirst for martyrdom, to which a later age gave birth, there was a manly combination of unflinching zeal and calm discretion, before which nothing was able to stand.

17. But beware of men; for they will deliver you up to the councils--the local courts, used here for civil magistrates in general.

and they will scourge you in their synagogues--By this is meant persecution at the hands of the ecclesiastics.

18. And ye shall be brought before governors--provincial rulers.

and kings--the highest tribunals.

for my sake, for a testimony against them--rather, "to them," in order to bear testimony to the truth and its glorious effects.

and the Gentiles--"to the Gentiles"; a hint that their message would not long be confined to the lost sheep of the house of Israel. The Acts of the Apostles are the best commentary on these warnings.

19. But when they deliver you up, take no thought--be not solicitous or anxious. (See on Mt 6:25).

how or what ye shall speak--that is, either in what manner ye shall make your defense, or of what matter it shall consist.

for it shall be given you in that same hour what ye shall speak--(See Ex 4:12; Jr 1:7).

20. For it is not ye that speak, but the Spirit of your Father which speaketh in you--How remarkably this has been verified, the whole history of persecution thrillingly proclaims--from the Acts of the Apostles to the latest martyrology.

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--for example, by lodging information against them with the authorities. The deep and virulent hostility of the old nature and life to the new--as of Belial to Christ--was to issue in awful wrenches of the dearest ties; and the disciples, in the prospect of their cause and themselves being launched upon society, are here prepared for the worst.

22. And ye shall be hated of all men for my name's sake--The universality of this hatred would make it evident to them, that since it would not be owing to any temporary excitement, local virulence, or personal prejudice, on the part of their enemies, so no amount of discretion on their part, consistent with entire fidelity to the truth, would avail to stifle that enmity--though it might soften its violence, and in some cases avert the outward manifestations of it.

but he that endureth to the end shall be saved--a great saying, repeated, in connection with similar warnings, in the prophecy of the destruction of Jerusalem (Mt 24:13); and often reiterated by the apostle as a warning against "drawing back unto perdition" (He 3:6, 13; 6:4-6; 10:23, 26-29, 38, 39, &c.). As "drawing back unto perdition" is merely the palpable evidence of the want of "root" from the first in the Christian profession (Lu 8:13), so "enduring to the end" is just the proper evidence of its reality and solidity.

23. But when they persecute you in this city, flee ye into another--"into the other." This, though applicable to all time, and exemplified by our Lord Himself once and again, had special reference to the brief opportunities which Israel was to have of "knowing the time of His visitations."

for verily I say unto you--what will startle you, but at the same time show you the solemnity of your mission, and the need of economizing the time for it.

Ye shall not have gone over--Ye shall in nowise have completed.

the cities of Israel, till the Son of man be come--To understand this--as Lange and others do--in the first instance, of Christ's own peregrinations, as if He had said, "Waste not your time upon hostile places, for I Myself will be after you ere your work be over"--seems almost trifling. "The coming of the Son of man" has a fixed doctrinal sense, here referring immediately to the crisis of Israel's history as the visible kingdom of God, when Christ was to come and judge it; when "the wrath would come upon it to the uttermost"; and when, on the ruins of Jerusalem and the old economy, He would establish His own kingdom. This, in the uniform language of Scripture, is more immediately "the coming of the Son of man," "the day of vengeance of our God" (Mt 16:28; 24:27, 34; compare with He 10:25; Jas 5:7-9)--but only as being such a lively anticipation of His second coming for vengeance and deliverance. So understood, it is parallel with Mt 24:14 (on which see).

Directions for the Service of Christ in Its Widest Sense (Mt 10:24-42).

24. The disciple is not above his master--teacher.

nor the servant above his lord--another maxim which our Lord repeats in various connections (Lu 6:40; Joh 13:16; 15:20).

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--All the Greek manuscripts, write "Beelzebul," which undoubtedly is the right form of this word. The other reading came in no doubt from the Old Testament "Baalzebub," the god of Ekron (2Ki 1:2), which it was designed to express. As all idolatry was regarded as devil worship (Le 17:7; De 32:17; Psa 106:37; 1Co 10:20), so there seems to have been something peculiarly satanic about the worship of this hateful god, which caused his name to be a synonym of Satan. Though we nowhere read that our Lord was actually called "Beelzebul," He was charged with being in league with Satan under that hateful name (Mt 12:24, 26), and more than once Himself was charged with "having a devil" or "demon" (Mr 3:30; Joh 7:20; 8:48). Here it is used to denote the most opprobrious language which could be applied by one to another.

how much more shall they call them of his household--"the inmates." Three relations in which Christ stands to His people are here mentioned: He is their Teacher--they His disciples; He is their Lord--they His servants; He is the Master of the household--they its inmates. In all these relations, He says here, He and they are so bound up together that they cannot look to fare better than He, and should think it enough if they fare no worse.

26. Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known--that is, There is no use, and no need, of concealing anything; right and wrong, truth and error, are about to come into open and deadly collision; and the day is coming when all hidden things shall be disclosed, everything seen as it is, and every one have his due (1Co 4:5).

27. What I tell you in darkness--in the privacy of a teaching for which men are not yet ripe.

that speak ye in the light--for when ye go forth all will be ready.

and what ye hear in the ear, that preach ye upon the housetops--Give free and fearless utterance to all that I have taught you while yet with you. Objection: But this may cost us our life? Answer: It may, but there their power ends:

28. And fear not them which kill the body, but are not able to kill the soul--In Lu 12:4, "and after that have no more that they can do."

but rather fear him--In Luke (Lu 12:5) this is peculiarly solemn, "I will forewarn you whom ye shall fear," even Him

which is able to destroy both soul and body in hell--A decisive proof this that there is a hell for the body as well as the soul in the eternal world; in other words, that the torment that awaits the lost will have elements of suffering adapted to the material as well as the spiritual part of our nature, both of which, we are assured, will exist for ever. In the corresponding warning contained in Luke (Lu 12:4), Jesus calls His disciples "My friends," as if He had felt that such sufferings constituted a bond of peculiar tenderness between Him and them.

29. Are not two sparrows sold for a farthing?--In Luke (Lu 12:6) it is "five sparrows for two farthings"; so that, if the purchaser took two farthings' worth, he got one in addition--of such small value were they.

and one of them shall not fall on the ground--exhausted or killed

without your Father--"Not one of them is forgotten before God," as it is in Luke (Lu 12:6).

30. But the very hairs of your head are all numbered--See Lu 21:18 (and compare for the language 1Sa 14:45; Ac 27:34).

31. Fear ye not therefore, ye are of more value than many sparrows--Was ever language of such simplicity felt to carry such weight as this does? But here lies much of the charm and power of our Lord's teaching.

32. Whosoever therefore shall confess me before men--despising the shame.

him will I confess also before my Father which is in heaven--I will not be ashamed of him, but will own him before the most august of all assemblies.

33. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven--before that same assembly: "He shall have from Me his own treatment of Me on the earth." (But see on Mt 16:27).

34. Think not that I am come to send peace on earth: I came not to send peace, but a sword--strife, discord, conflict; deadly opposition between eternally hostile principles, penetrating into and rending asunder the dearest ties.

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--(See on Lu 12:51-53).

36. And a man's foes shall be they of his own household--This saying, which is quoted, as is the whole verse, from Mi 7:6, is but an extension of the Psalmist's complaint (Psa 41:9; 55:12-14), which had its most affecting illustration in the treason of Judas against our Lord Himself (Joh 13:18; Mt 26:48-50). Hence would arise the necessity of a choice between Christ and the nearest relations, which would put them to the severest test.

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--(Compare De 33:9). As the preference of the one would, in the case supposed, necessitate the abandonment of the other, our Lord here, with a sublime, yet awful self-respect, asserts His own claims to supreme affection.

38. And he that taketh not his cross, and followeth after me, is not worthy of me--a saying which our Lord once and again emphatically reiterates (Mt 16:24; Lu 9:23; 14:27). We have become so accustomed to this expression--"taking up one's cross"--in the sense of "being prepared for trials in general for Christ's sake," that we are apt to lose sight of its primary and proper sense here--"a preparedness to go forth even to crucifixion," as when our Lord had to bear His own cross on His way to Calvary--a saying the more remarkable as our Lord had not as yet given a hint that He would die this death, nor was crucifixion a Jewish mode of capital punishment.

39. He that findeth his life shall lose it: and he that loseth his life for my sake shall find it--another of those pregnant sayings which our Lord so often reiterates (Mt 16:25; Lu 17:33; Joh 12:25). The pith of such paradoxical maxims depends on the double sense attached to the word "life"--a lower and a higher, the natural and the spiritual, the temporal and eternal. An entire sacrifice of the lower, with all its relationships and interests--or, a willingness to make it which is the same thing--is indispensable to the preservation of the higher life; and he who cannot bring himself to surrender the one for the sake of the other shall eventually lose both.

40. He that receiveth you--entertaineth you,

receiveth me; and he that receiveth me, receiveth him that sent me--As the treatment which an ambassador receives is understood and regarded as expressing the light in which he that sends him is viewed, so, says our Lord here, "Your authority is Mine, as Mine is My Father's."

41. He that receiveth a prophet--one divinely commissioned to deliver a message from heaven. Predicting future events was no necessary part of a prophet's office, especially as the word is used in the New Testament.

in the name of a prophet--for his office's sake and love to his master. (See 2Ki 4:9 and see on 2Ki 4:10).

shall receive a prophet's reward--What an encouragement to those who are not prophets! (See Joh 3:5-8).

and he that receiveth a righteous man in the name of a righteous man--from sympathy with his character and esteem for himself as such

shall receive a righteous man's reward--for he must himself have the seed of righteousness who has any real sympathy with it and complacency in him who possesses it.

42. And whosoever shall give to drink unto one of these little ones--Beautiful epithet! Originally taken from Zec 13:7. The reference is to their lowliness in spirit, their littleness in the eyes of an undiscerning world, while high in Heaven's esteem.

a cup of cold water only--meaning, the smallest service.

in the name of a disciple--or, as it is in Mark (Mr 9:41), because ye are Christ's: from love to Me, and to him from his connection with Me.

verily I say unto you, he shall in no wise lose his reward--There is here a descending climax--"a prophet," "a righteous man," "a little one"; signifying that however low we come down in our services to those that are Christ's, all that is done for His sake, and that bears the stamp of love to His blessed name, shall be divinely appreciated and owned and rewarded.

Twelve disciples - Our Lord seems to have had the twelve patriarchs, heads of the congregation of Israel, in view, in his choosing twelve disciples. That he had the plan of the ancient Jewish Church in his eye is sufficiently evident from Mat 19:28; and from Luk 10:1; Luk 22:30; Joh 17:1, etc., and Rev 21:12-14.

He gave them power against unclean spirits - The word κατα, against, which our translators have supplied in Italic, is found in many MSS. of good note, and in the principal versions. Here we find the first call to the Christian ministry, and the end proposed by the commission given. To call persons to the ministry belongs only to Him who can give them power to cast out unclean spirits. He whose ministry is not accompanied with healing to diseased souls, was never called of God. But let it be observed, that, though the spiritual gifts requisite for the ministry must be supplied by God himself, yet this does not preclude the importance of human learning. No man can have his mind too well cultivated, to whom a dispensation of the Gospel is committed. The influence of the Spirit of God was no more designed to render human learning useless, than that learning should be considered as superseding the necessity of Divine inspiration.

Apostles - This is the first place where the word is used. ΑποϚολος, an apostle, comes from αποϚελλω, I send a message. The word was anciently used to signify a person commissioned by a king to negotiate any affair between him and any other power or people. Hence αποϚολοι and κηρυκες, apostles and heralds, are of the same import in Herodotus. See the remarks at the end of chap. 3.

It is worthy of notice, that those who were Christ's apostles were first his disciples; to intimate, that men must be first taught of God, before they be sent of God. Jesus Christ never made an apostle of any man who was not first his scholar or disciple. These twelve apostles were chosen.

1. That they might be with our Lord, to see and witness his miracles, and hear his doctrine.

2. That they might bear testimony of the former, and preach his truth to mankind.

The first, Simon, who is called Peter, and Andrew his brother; etc. - We are not to suppose that the word πρωτος, first, refers to any kind of dignity, as some have imagined; it merely signifies the first in order - the person first mentioned. A pious man remarks: "God here unites by grace those who were before united by nature." Though nature cannot be deemed a step towards grace, yet it is not to be considered as always a hinderance to it. Happy the brothers who are joint envoys of Heaven, and the parents who have two or more children employed as ambassadors for God! But this is a very rare case; and family compacts in the work of the ministry are dangerous and should be avoided.

Bartholomew - Many are of opinion that this was Nathanael, mentioned Joh 1:46, whose name was probably Nathanael bar Talmai, Nathanael, the son of Talmai: here, his own name is repressed, and he is called Bar Talmai, or Bartholomew, from his father.

Matthew the publican - The writer of this history. See the preface.

James the son of Alpheus - This person was also called Cleopas, or Clopas, Luk 24:18; Joh 19:25. He had married Mary, sister to the blessed Virgin, Joh 19:25.

Simon - He was third son of Alpheus, and brother of James and Jude, or Judas, Mat 13:55.

The Canaanite - This word is not put here to signify a particular people, as it is elsewhere used in the Sacred Writings; but it is formed from the Hebrew קנא kana, which signifies zealous, literally translated by Luke, Luk 6:15, ζηλωτης, zelotes, or the zealous, probably from his great fervency in preaching the Gospel of his Master. But see Luk 6:15.

Judas Iscariot - Probably from the Hebrew איש קריות ish kerioth, a man of Kerioth, which was a city in the tribe of Judah, Jos 15:25, where it is likely this man was born.

As אסכרא iscara, signifies the quinsy, or strangulation, and Judas hanged himself after he had betrayed our Lord, Dr. Lightfoot seems inclined to believe that he had his name from this circumstance, and that it was not given him till after his death.

Who also betrayed him - Rather, even he who betrayed him, or delivered him up; for so, I think, ο και παραδους αυτον should be translated. The common translation, who Also betrayed him, is very exceptionable, as it seems to imply, he was betrayed by some others, as well as by Judas.

These twelve Jesus sent forth, and commanded - To be properly qualified for a minister of Christ, a man must be,

1. filled with the spirit of holiness;

2. called to this particular work;

3. instructed in its nature, etc.; and,

4. commissioned to go forth, and testify the Gospel of the grace of God.

These are four different gifts which a man must receive from God by Christ Jesus. To these let him add all the human qualifications he can possibly attain; as in his arduous work he will require every gift and every grace.

Go not into the way of the Gentiles - Our Lord only intended that the first offers of salvation should be made to the Jewish people; and that the heathen should not be noticed in this first mission, that no stumbling-block might be cast in the way of the Jews.

Into any city of the Samaritans enter ye not - The Samaritans had afterwards the Gospel preached to them by Christ himself, Joh 4:4, etc., for the reason assigned above. Such as God seems at first to pass by are often those for whom he has designed his greatest benefits, (witness the Samaritans, and the Gentiles in general), but he has his own proper time to discover and reveal them.

The history of the Samaritans is sufficiently known from the Old Testament. Properly speaking, the inhabitants of the city of Samaria should be termed Samaritans; but this epithet belongs chiefly to the people sent into that part of the promised land by Salmanezer, king of Assyria, in the year of the world 3283, when he carried the Israelites that dwelt there captives beyond the Euphrates, and sent a mixed people, principally Cuthites, to dwell in their place. These were altogether heathens at first; but they afterwards incorporated the worship of the true God with that of their idols. See the whole account, 2Kgs 17:5, etc. From this time they feared Jehovah, and served other gods till after the Babylonish captivity. From Alexander the Great, Sanballat, their governor, obtained permission to build a temple upon Mount Gerizim, which the Jews conceiving to be in opposition to their temple at Jerusalem, hated them with a perfect hatred, and would have no fellowship with them. The Samaritans acknowledge the Divine authority of the law of Moses, and carefully preserve it in their own characters, which are probably the genuine ancient Hebrew; the character which is now called Hebrew being that of the Chaldeans. The Samaritan Pentateuch is printed in the London Polyglott, and is an undeniable record. A poor remnant of this people is found still at Naplouse, the ancient Shechem; but they exist in a state of very great poverty and distress, and probably will soon become extinct.

But go rather to the lost sheep, etc. - The Jewish Church was the ancient fold of God; but the sheep had wandered from their Shepherd, and were lost. Our blessed Lord sends these under-shepherds to seek, find, and bring them back to the Shepherd and Overseer of their souls.

And as ye go, preach - πορευομενοι δε κηρυσσετε, and as you proceed, proclaim like heralds - make this proclamation wherever ye go, and while ye are journeying. Preach and travel; and, as ye travel, preach - proclaim salvation to all you meet. Wherever the ministers of Christ go, they find lost, ruined souls; and, wherever they find them, they should proclaim Jesus, and his power to save. For an explanation of the word proclaim or preach, see on Mat 3:1 (note).

From this commission we learn what the grand subject of apostolic preaching was - The Kingdom Of Heaven Is At Hand! This was the great message. "They preached," says Quesnel, "to establish the faith; the kingdom, to animate the hope; of heaven, to inspire the love of heavenly things, and the contempt of earthly; which is at hand, that men may prepare for it without delay."

Raise the dead - This is wanting in the MSS. marked EKLMS of Griesbach, and in those marked BHV of Mathai, and in upwards of one hundred others. It is also wanting in the Syriac, (Vienna edition), latter Persic, Sahidic, Armenian, Sclavonic, and in one copy of the Itala; also in Athanasius, Basil, and Chrysostom. There is no evidence that the disciples raised any dead person previously to the resurrection of Christ. The words should certainly be omitted, unless we could suppose that the authority now given respected not only their present mission, but comprehended also their future conduct. But that our blessed Lord did not give this power to his disciples at this time, is, I think, pretty evident from Mat 10:1, and from Luk 9:6, Luk 9:10; Luk 10:19, Luk 10:20, where, if any such power had been given, or exercised, it would doubtless have been mentioned. Wetstein has rejected it, and so did Griesbach in his first edition; but in the second (1796) he has left it in the text, with a note of doubtfulness.

Freely ye have received, freely give - A rule very necessary, and of great extent. A minister or laborer in the Gospel vineyard, though worthy of his comfortable support while in the work, should never preach for hire, or make a secular traffic of a spiritual work. What a scandal is it for a man to traffic with gifts which he pretends, at least, to have received from the Holy Ghost, of which he is not the master, but the dispenser. He who preaches to get a living, or to make a fortune, is guilty of the most infamous sacrilege.

Provide neither gold, nor silver, nor brass, in your purses - Εις τας ξωνας υμων, in your Girdles. It is supposed that the people of the east carry their money in a fold of their girdles. This is scarcely correct: they carry it in a purse in their bosom, under their girdles. This I have often observed.

In a thousand instances an apostolic preacher, who goes to the wilderness to seek the lost sheep, will be exposed to hunger and cold, and other inconveniences; he must therefore resign himself to God, depending on his providence for the necessaries of life. If God have sent him, he is bound to support him, and will do it: anxiety therefore, in him, is a double crime, as it insinuates a bad opinion of the Master who has employed him. Every missionary should make himself master of this subject.

Have no money in your purse, is a command, obedience to which was secured by the narrow circumstances of most of the primitive genuine preachers of the Gospel. Whole herds of friars mendicants have professed the same principle, and abandoned themselves to voluntary poverty; but if the money be in the heart it is a worse evil. In the former case, it may be a temptation to sin; in the latter, it must be ruinous.

Nor scrip for your journey - To carry provisions. This was called תורמיל tormil, by the rabbins; it was a leathern pouch hung about their necks, in which they put their victuals. This was properly, the shepherd's bag.

Neither two coats, etc. - Nothing to encumber you.

Nor yet staves - Ραβδον, a staff, as in the margin, but, instead of ραβδον, staff, which is the common reading, all the following MSS. and versions have ραβδους, staves, and CEFGKLMPS. V. ninety-three others, Coptic, Armenian, latter Syriac, one of the Itala, Chrysostom, and Theophylact. This reading is of great importance, as it reconciles this place with Luk 9:3, and removes the seeming contradiction from Mar 6:8; as if he had said: "Ye shall take nothing to defend yourselves with, because ye are the servants of the Lord, and are to be supported by his bounty, and defended by his power. In a word, be like men in haste, and eager to begin the important work of the ministry. The sheep are lost-ruined: Satan is devouring them: give all diligence to pluck them out of the jaws of the destroyer."

The workman is worthy of his meat - Της τροφης αυτου, of his maintenance. It is a maintenance, and that only, which a minister of God is to expect, and that he has a Divine right to; but not to make a fortune, or lay up wealth: besides, it is the workman, he that labors in the word and doctrine, that is to get even this. How contrary to Christ is it for a man to have vast revenues, as a minister of the Gospel, who ministers no Gospel, and who spends the revenues of the Church to its disgrace and ruin!

Into whatsoever city or town ye shall enter - In the commencement of Christianity, Christ and his preachers were all itinerant.

Inquire who in it is worthy - That is, of a good character; for a preacher of the Gospel should be careful of his reputation, and lodge only with those who are of a regular life.

There abide till ye go thence - Go not about from house to house, Luk 10:7. Acting contrary to this precept has often brought a great disgrace on the Gospel of God. Stay in your own lodging as much as possible, that you may have time for prayer and study. Seldom frequent the tables of the rich and great; if you do, it will unavoidably prove a snare to you. The unction of God will perish from your mind, and your preaching be only a dry barren repetition of old things; the bread of God in your hands will be like the dry, mouldy, Gibeonitish crusts, mentioned Jos 9:5. He who knows the value of time, and will redeem it from useless chit-chat, and trifling visits, will find enough for all the purposes of his own salvation, the cultivation of his mind, and the work of the ministry. He to whom time is not precious, and who lives not by rule, never finds time sufficient for any thing, is always embarrassed, always in a hurry, and never capable of bringing one good purpose to proper effect.

Salute it - Λεγουτες, ειρηνη εν τω οικω τουτω, saying, "Peace be to this house." This clause, which, as explanatory of the word ασπασασθε, is necessary to the connection in which it now stands, is added, by the MSS. D and L, and forty-three others, the Armenian, Ethiopic, Slavonic, Saxon, Vulgate, all the copies of the old Itala, Theophylact, and Hilary. The clause is also found in several modern versions. The modern Greek has λεγοντες· ειρηνη εις το σκηπρι τουτο. The Italian, by Matthew, of Erberg, and of Diodati, renders it thus: Pace sia a questa casa. Peace be to this house.

It is found also in Wickliff, and in my old MS. Seyinge, pees be to this hous. Some suppose it is an addition taken from Luke; but there is nearly as much reason to believe he took it from Matthew.

Peace, שלום, among the Hebrews, had a very extensive meaning: - it comprehended all blessings, spiritual and temporal. Hence that saying of the rabbins, גדול שלום שכל הברכות כלולות בו Gadal shalom, shecol haberacoth culoloth bo. Great is Peace, for all other blessings are comprehended in it. To wish peace to a family, in the name and by the authority of Christ, was in effect a positive promise, on the Lord's side, of all the good implied in the wish. This was paying largely even beforehand. Whoever receives the messengers of God into his house confers the highest honor upon himself, and not upon the preacher, whose honor is from God, and who comes with the blessings of life eternal to that man and his family who receives him.

In India, it is customary for a way-faring man, when night draws on, to enter a house, and simply say, "Sir, I am a guest with you this night." If the owner cannot lodge him, he makes an apology, and the traveler proceeds to another house.

If that house be worthy - If that family be proper for a preacher to lodge in, and the master be ready to embrace the message of salvation.

Your peace - The blessings you have prayed for shall come upon the family: God will prosper them in their bodies, souls, and substance.

But if it be not worthy - As above explained.

Let your peace - The blessings prayed for, return to you. Προς υμας επιϚραφητω, it shall turn back upon yourselves. They shall get nothing, and you shall have an increase.

The trials, disappointments, insults, and wants of the followers of Christ become, in the hand of the all-wise God, subservient to their best interests: hence, nothing can happen to them without their deriving profit from it, unless it be their own fault.

Shake off the dust of your feet - The Jews considered themselves defiled by the dust of a heathen country, when was represented by the prophets as a polluted laud, Amo 7:17, when compared with the land of Israel, which was considered as a holy land, Eze 45:1; therefore, to shake the dust of any city of Israel from off one's clothes or feet was an emblematical action, signifying a renunciation of all farther connection with them, and placing them on a level with the cities of the Heathen. See Amo 9:7.

In the day of judgment - Or, punishment, - κρισεως. Perhaps not meaning the day of general judgment, nor the day of the destruction of the Jewish state by the Romans; but a day in which God should send punishment on that particular city, or on that person, for their crimes. So the day of judgment of Sodom and Gomorrah, was the time in which the Lord destroyed them by fire and brimstone, from the Lord out of heaven.

If men are thus treated for not receiving the preachers of the Gospel, what will it be to despise the Gospel itself, to decry it, to preach the contrary, to hinder the preaching of it, to abuse those who do preach it in its purity, or to render it fruitless by calumnies and lies! Their punishment, our Lord intimates, shall be greater than that inflicted on the inhabitants of Sodom and Gomorrah!

Behold, I send you forth as sheep in the midst of wolves - He who is called to preach the Gospel is called to embrace a state of constant labor, and frequent suffering. He who gets ease and pleasure, in consequence of embracing the ministerial office, neither preaches the Gospel, nor is sent of God. If he did the work of an evangelist, wicked men and demons would both oppose him.

Wise (φρονιμοι prudent) as serpents, and harmless as doves - This is a proverbial saying: so in Shir hashirim Rabba, fol. 16, "The holy blessed God said to the Israelites, Ye shall be towards me as upright as the doves; but, towards the Gentiles, as cunning as serpents."

There is a beauty in this saying which is seldom observed. The serpent is represented as prudent to excess, being full of cunning, Gen 3:1; 2Cor 11:3; and the dove is simple, even to stupidity, Hos 7:11; but Jesus Christ corrects here the cunning of the serpent, by the simplicity of the dove; and the too great simplicity of the dove, by the cunning of the serpent. For a fine illustration of this text, see the account of the Boiga: - "This species is remarkably beautiful, combining the richest colors of the finest gems with the splendor of burnished gold, mingled with dark brown shades, which contrast and heighten its brilliant ornaments. The whole under surface of the head and body is of a silver white, separated from the changing blue of the back by a golden chain on each side, the whole length of the body. This fine blue and silver, ornamented with gold, by no means give a full idea of the beautiful embroidery of the boiga. We must take in all the reflected tints of silver color, golden yellow, red, blue, green, and black, mingled, and changing in the most extraordinary and beautiful manner possible; so that, when about to change its skin, it seems studded with a mixed assemblage of diamonds, emeralds, topazes, sapphires, and rubies, under a thin transparent veil of bluish crystal. Thus, in the rich and torrid plains of India, where the most splendid gems abound, nature seems to have chosen to reunite them all, together with the noble metals, to adorn the brilliant robe of the boiga. This is one of the most slender of serpents in proportion to its length. The specimens in the royal collection, which exceed three feet in length, are hardly a few lines in diameter. The tail is almost as long as the body, and at the end is like a needle for fineness; yet it is sometimes flattened above, below, and on the two sides, rendering it in some measure square. From the delicacy of its form, its movements are necessarily extremely agile; so that, doubling itself up several times, it can spring to a considerable distance, with great swiftness. It can twine and twist itself, most readily, and nimbly, around trees or other such bodies; climbing, or descending, or suspending itself, with the utmost facility. The boiga feeds on small birds, which it swallows very easily, notwithstanding the small diameter of its body, in consequence of the great distensibility of its jaws, throat, and stomach, common to it with other serpents. It conceals itself under the foliage of trees, on purpose to surprise the small birds, and is said to attract them by a peculiar kind of whistling, to which the term of song has been applied; but we must consider this as an exaggeration, as its long divided tongue, and the conformation of its other organs of sound, are only adapted for producing a hiss, or species of simple whistle, instead of forming a melodious assemblage of tones. Yet, if nature has not reckoned the boiga among the songsters of the woods, it seems to possess a more perfect instinct than other serpents, joined to more agile movements, and more magnificent ornament. In the isle of Borneo, the children play with the boiga, without the smallest dread. They carry it in their hands, as innocent as themselves, and twist it about their necks, arms, and bodies, in a thousand directions. This circumstance brings to recollection that fine emblem of Candour and Confidence imagined by the genius of the ancients: a child smiling on a snake, which holds him fast in his convolutions. But, in that beautiful allegory, the snake is supposed to conceal a deadly poison; while the boiga returns caress for caress to the Indian children who fondle it, and seems pleased to be twisted about their delicate hands. As the appearance of such nimble and innocent animals in the forests must be extremely beautiful, displaying their splendid colors, and gliding swiftly from branch to branch, without possessing the smallest noxious quality, we might regret that this species should require a degree of heat greatly superior to that of our regions, and that it can only subsist near the tropics, in Asia, Africa, and America. It has usually a hundred and sixty-six large plates, and a hundred and twenty-eight pairs of small plates, but is subject to considerable variation. "According to this representation, the boiga is not merely to be praised for its beauty, but may be said to fulfill the old maxim of combining the wisdom of the serpent with the harmlessness of the dove." Cepede's Hist. of Oviparous Quadrupeds and Serpents.

Instead of ακεραιοι, harmless, or as the Etymol. Mag. defines it, without mixture of evil, the Cod. Bezae reads απλουστατοι, simple - uncompounded, - so all the copies of the old Itala, the Vulgate, and the Latin fathers; hut this curious and explanatory reading is found in no other Greek MS.

But beware of men - Or, be on your guard against men, των ανθρωπων These men; i.e. your countrymen; those from whom you might have reasonably expected comfort and support; and especially those in power, who will abuse that power to oppress you.

Councils - Συνεδρια, sanhedrins and synagogues. See on Mat 5:22 (note). "By synagogues we may understand here, not the places of public worship, but assemblies where three magistrates, chosen out of the principal members of the synagogue, presided to adjust differences among the people: these had power, in certain cases, to condemn to the scourge, but not to death. See Act 22:19; 2Cor 11:24, compared with Luk 12:11." See Lightfoot.

Ye shall be brought before governors, etc. - "This affords a striking proof of the prescience of Christ. Who could have thought, at that time, that these despised and illiterate men could excite so much attention, and be called upon to apologize for the profession of their faith before the tribunals of the most illustrious personages of the earth?" Wakefield.

By governors and kings we may understand, the Roman proconsuls, governors of provinces, and the kings who were tributary to the Roman government, and the emperors themselves, before whom many of the primitive Christians were brought.

For a testimony against them and the Gentiles - That is, to render testimony, both to Jews and Gentiles, of the truth and power of my Gospel.

Take no thought how or what ye shall speak - Μη μεριμνησετε - Be not anxiously careful, because such anxiety argues distrust in God, and infallibly produces a confused mind. In such a state, no person is fit to proclaim or vindicate the truth. This promise, It shall be given you, etc., banishes all distrust and inquietude on dangerous occasions; but without encouraging sloth and negligence, and without dispensing with the obligation we are under to prepare ourselves by the meditation of sacred truths, by the study of the Holy Scriptures, and by prayer.

It shall be given you in that same hour what - This clause is wanting in the MSS. D and L, and several others, some versions, and several of the fathers: but it is found in Mar 13:11, without any various reading; and in substance in Luk 11:13.

For it is - the Spirit of your Father, etc. - This was an extraordinary promise, and was literally fulfilled to those first preachers of the Gospel; and to them it was essentially necessary, because the New Testament dispensation was to be fully opened by their extraordinary inspiration. In a certain measure, it may be truly said, that the Holy Spirit animates the true disciples of Christ, and enables them to speak. The Head speaks in his members, by his Spirit; and it is the province of the Spirit of God to speak for God. Neither surprise, defect of talents, nor even ignorance itself, could hurt the cause of God, in the primitive times, when the hearts and minds of those Divine men were influenced by the Holy Spirit.

Your Father - This is added to excite and increase their confidence in God.

And the brother shall deliver up the brother, etc. - What an astonishing enmity is there in the soul of man against God and goodness!

That men should think they did God service, in putting to death those who differ from them in their political or religious creed, is a thing that cannot be accounted for but on the principle of an indescribable depravity.

O shame to men! devil with devil damn'd

Firm concord holds, men only disagree

Of creatures rational; though under hope

Of heavenly grace; and, God proclaiming peace,

Yet live in hatred, enmity, and strife

Among themselves, and levy cruel wars,

Wasting the earth, each other to destroy! par. Lost, b. ii. l. 496

Ye shall be hated of all men for my name's sake - Because ye are attached to me, and saved from the corruption that is in the world; therefore the world will hate you. "The laws of Christ condemn a vicious world, and gall it to revenge."

He that endureth to the end shall be saved - He who holds fast faith and a good conscience to the end, till the punishment threatened against this wicked people be poured out, he shall be saved, preserved from the destruction that shall fall upon the workers of iniquity. This verse is commonly understood to refer to the destruction of Jerusalem. It is also true that they who do not hold fast faith and a good conscience till death have no room to hope for an admission into the kingdom of God.

But when they persecute you - It is prudence and humility (when charity or righteousness obliges us not to the contrary) to avoid persecution. To deprive those who are disposed to do evil of the opportunities of doing it; to convey the grace which they despise to others; to accomplish God's designs of justice on the former, and of mercy on the latter, are consequences of the flight of a persecuted preacher. This flight is a precept to those who are highly necessary to the Church of Christ, an advice to those who might imprudently draw upon themselves persecution, and of indulgence for those who are weak. But this flight is highly criminal in those mercenary preachers who, through love to their flesh and their property, abandon the flock of Christ to the wolf. See Quesnel.

In this city, flee ye into another - There is a remarkable repetition of this clause found in the MSS. DL and eight others; the Armenian, Saxon, all the Italia except three; Athan., Theodor., Tertul., August., Ambr., Hilar., and Juvencus. Bengel, in his gnomon approves of this reading. On the above authorities Griesbach has inserted it in the text. It probably made a portion of this Gospel as written by Matthew. The verse in the MSS. is as follows: - But when they shall persecute you in this city, flee ye into another; and if they persecute in the other, flee ye unto another.

Ye shall not have gone over (ended or finished, margin) the cities, etc. - The word τελεσητε here is generally understood as implying to go over or through, intimating that there should not be time for the disciples to travel over the cities of Judea before the destruction predicted by Christ should take place. But this is very far from being the truth, as there were not less than forty years after this was spoken, before Jerusalem was destroyed: τελειων και μανθαναντων are used by the Septuagint. 1Chr 25:8, for those who teach and those who learn. And τοις τελειοις is used by the apostle, 1Cor 2:6, for those who are perfectly instructed in the things of God. Ovid has used the Latin perficio, which answers to the Greek τελειοω in exactly the same sense.

Phillyrides puerum cithara perfecit Achillem. "Chiron Taught the young Achilles to play on the harp."

For these reasons some contend that the passage should be translated, Ye shall not have Instructed, i.e. preached the Gospel in the cities of Israel, till the Son of man be come. The Greek divines call baptism τελειωσις or initiation. See Leigh. Crit. sacr. Edit. Amst. p. 326, 328.

Dr. Lightfoot supposes the meaning to be: "Ye shall not have traveled over the cities of Israel, preaching the Gospel, before the Son of man is revealed by his resurrection, Rom 1:4; compare Act 3:19, Act 3:20; Act 5:26. To you first, God, raising up his Son, sent him to bless you, etc. The epoch of the Messiah is dated from the resurrection of Christ." After all, the place may be understood literally; for τελειν τας πολεις, to finish the cities, is only a concise mode of speech, for τελειν οδον δια τας πολεις, to complete the journey through the cities. To finish the survey, to preach in every one: - till the Son of man be come, may refer either to the outpouring of the Spirit on the day of pentecost, or to the subversion of the Jewish state. See Rosenmuller.

The disciple is not above his master - Or in plainer terms, A scholar is not above his teacher. The saying itself requires no comment, its truth and reasonableness are self-evident, but to the spirit and design we should carefully attend. Jesus is the great teacher: we profess to be his scholars. He who keeps the above saying in his heart will never complain of what he suffers. How many irregular thoughts and affections is this maxim capable of restraining! A man is not a scholar of Christ unless he learn his doctrine; and he does not learn it as he ought unless he put it in practice.

It is enough for the disciple that he be as his master - Can any man who pretends to be a scholar or disciple of Jesus Christ, expect to be treated well by the world? Will not the world love its own, and them only? Why, then, so much impatience under sufferings, such an excessive sense of injuries, such delicacy? Can you expect any thing from the world better than you receive? If you want the honor that comes from it, abandon Jesus Christ, and it will again receive you into its bosom. But you will, no doubt, count the cost before you do this. Take the converse, abandon the love of the world, etc., and God will receive you.

Beelzebub - This name is variously written in the MSS. Beelzebaul, Beelzeboun, Beelzebud, but there is a vast majority in favor of the reading Beelzebul, which should, by all means, be inserted in the text instead of Beelzebub. See the reasons below.

It is supposed that this idol was the same with בעל זבוב Baalzebub the god fly, worshipped at Ekron, 2Kgs 1:2, etc., who had his name changed afterwards by the Jews to בעל זבול Baal zebul, the dung god, a title expressive of the utmost contempt. It seems probable that the worship of this vile idol continued even to the time of our Lord; and the title, being applied by the Jews to our blessed Lord, affords the strongest proof of the inveteracy of their malice.

Dr. Lightfoot has some useful observations on this subject, which I shall take the liberty to subjoin. "For the searching out the sense of this horrid blasphemy, these things are worthy observing, "I. Among the Jews it was held, in a manner, for a matter of religion, to reproach idols, and to give them odious names. R. Akibah saith, Idolatry pollutes, as it is said, Thou shalt cast away the (idol) as something that is abominable, and thou shalt say to it, Get thee hence: (Isa 30:22). R. Lazar saith, Thou shalt say to it, Get thee hence: that which they call the face of God, let them call the face of a dog. That which they call עין כוס ein cos, the Fountain Of A Cup, let them call עין קוץ ein kuts, the Fountain Of Toil (or of flails). That which they call גדיה gediyah, Fortune, let them call גלייא geliya, a Stink, etc. That town which sometimes was called Bethel, was afterwards called Bethaven. See also the tract Schabbath. "II. Among the ignominious names bestowed upon idols, the general and common one was זבול Zebul, Dung, or a Dunghill. 'Even to them that have stretched out their hands בזבול bezebul in a dunghill, (that is, in an idol temple, or in idolatry), there is hope. Thou canst not bring them (into the Church) because they have stretched forth their hands bezebul, in a dunghill. But yet you cannot reject them, because they have repented.' And a little after, He that sees them dunging, בזבלין (that is, sacrificing), to an idol, let him say, Cursed be he that sacrifices to a strange god. Let them, therefore, who dare, form this word in Matthew into Beelzebub. I am so far from doubting that the Pharisees pronounced the word Beelzebul, and that Matthew so wrote it, that I doubt not but the sense fails if it be writ otherwise. "III. Very many names of evil spirits, or devils, occur in the Talmud, which it is needless here to mention. Among all the devils, they esteemed that devil the worst, the foulest, as it were, the prince of the rest, who ruled over the idols, and by whom oracles and miracles were given forth among the Heathens and idolaters. And they were of this opinion for this reason, because they held idolatry, above all other things, chiefly wicked and abominable, and to be the prince and head of evil. This demon they called בעל זבול Baal-zebul, not so much by a proper name, as by one more general and common; as much as to say, the lord of idolatry: the worst devil, and the worst thing: and they called him the prince of devils, because idolatry is the prince (or chief) of wickedness."

Fear them not - A general direction to all the persecuted followers of Christ. Fear them not, for they can make you suffer nothing worse than they have made Christ suffer; and under all trials he has promised the most ample support.

For there is nothing covered, etc. - God sees every thing; this is consolation to the upright and dismay to the wicked; and he will bring into judgment every work, and every secret thing, whether good or bad, Ecc 12:14.

What I tell you in darkness - A man ought to preach that only which he has learned from God's Spirit, and his testimonies; but let him not pretend to bring forth any thing new, or mysterious. There is nothing that concerns our salvation that is newer than the new covenant; and in that there are, properly speaking, no mysteries: what was secret before is now made manifest in the Gospel of the ever-blessed God. See Eph 3:1-12.

What ye hear in the ear - The doctor who explained the law in Hebrew had an interpreter always by him, in whose ears he softly whispered what he said; this interpreter spoke aloud what had been thus whispered to him. Lightfoot has clearly proved this in his Horae Talmudicae, and to this custom our Lord here evidently alludes. The spirit of our Lord's direction appears to be this: whatever I speak to you is for the benefit of mankind, - keep nothing from them, declare explicitly the whole counsel of God; preach ye, (κηρυξατε proclaim), on the house-tops. The houses in Judea were flat-roofed, with a ballustrade round about, which were used for the purpose of taking the air, prayer, meditation, and it seems, from this place, for announcing things in the most public manner. As there are no bells among the Turks, a crier proclaims all times of public worship from the house-tops. Whoever will give himself the trouble to consult the following scriptures will find a variety of uses to which these housetops were assigned. Deu 22:8; Jos 2:6; Jdg 9:51; Neh 8:16; 2Sam 11:2; 2Kgs 23:12; Isa 15:3; Jer 32:29, and Act 10:9.

Lightfoot thinks that this may be an allusion to that custom, when the minister of the synagogue, on the Sabbath eve, sounded with a trumpet six times, upon the roof of a very high house, that from thence all might have notice of the coming in of the Sabbath. The first blast signified that they should heave off their work in the field: the second that they should cease from theirs in the city: the third that they should light the Sabbath candle, etc.

Fear not them which kill the body - Των αποκτεινοντων. Those who slay with acts of cruelty, alluding probably to the cruelties which persecutors should exercise on his followers in their martyrdom. But are not able to kill the soul. Hence we find that the body and the soul are distinct principles, for the body may be slain and the soul escape; and, secondly, that the soul is immaterial, for the murderers of the body are not able, μη δυναμενων, have it not in their power, to injure it.

Fear him - It is, not hell-fire we are to fear, but it is God; without the stroke of whose justice hell itself would be no punishment, and whose frown would render heaven itself insupportable. What strange blindness is it to expose our souls to endless ruin, which should enjoy God eternally; and to save and pamper the body, by which we enjoy nothing but the creatures, and them only for a moment!

Are not two sparrows sold for a farthing? - Ασσαριου. A Roman As was one-tenth of a Denarius, which was about sevenpence-halfpenny, and one-tenth of sevenpence-halfpenny makes just three farthings.

The word ασσαριον, which we translate farthing, is found among the rabbins in the word עיסר aisar, which, according to Maimonides, is equal to four grains of silver, but is used among them to express a thing of the lowest, or almost no value. Our Lord seems to have borrowed the expression, One of them shall not fall on the ground, etc., from his own countrymen. In Bereshith Rabba, sec. 79, fol. 77, it is said: In the time in which the Jews were compelled to apostatize, Rab. Simeon, Ben. Jochai, and Eliezer his son hid themselves in a cave, and lived upon dry husks. After thirteen years they came out; and, sitting at the mouth of the cave, they observed a fowler stretching his nets to catch birds; and as often as the Bath Kol said דימוס dimos, escape! the bird escaped; but when it said ספקולא spicula, a dart, the bird was taken. Then the rabbin said, Even a bird is not taken without Heaven, i.e. without the will of God, how much less the life of man! The doctrine intended to be inculcated is this: The providence of God extends to the minutest things; every thing is continually under the government and care of God, and nothing occurs without his will or permission; if then he regards sparrows, how much more man, and how much more still the soul that trusts in him!

Fall on the ground - Instead of επι την γην, Origen, Clement, Chrysostom, Juvencus, and six MSS. of Mathai, read εις την παγιδα, into a snare. Bengel conjectures that it might have been written at first, επι την παγην; that the first syllable πα being lost out of the word, γην, the earth, instead of παγην, snare, became the common reading.

Without your Father - Without the will of your Father: της βουλης, the will or counsel, is added here by Origen, Coptic, all the Arabic, latter Persic, Gothic, all the Itala except two; Tert., Iren., Cypr., Novatian, and other Latin fathers. If the evidence be considered as insufficient to entitle it to admission into the text, let it stand there as a supplementary italic word, necessary to make the meaning of the place evident.

All things are ordered by the counsel of God. This is a great consolation to those who are tried and afflicted. The belief of an all-wise, all-directing Providence, is a powerful support under the most grievous accidents of life. Nothing escapes his merciful regards, not even the smallest things of which he may be said to be only the creator and preserver; how much less those of whom he is the Father, Savior, and endless felicity! See on Luk 12:7 (note).

But the very hairs of your head are all numbered - Nothing is more astonishing than the care and concern of God for his followers. The least circumstances of their life are regulated, not merely by that general providence which extends to all things, but by a particular providence, which fits and directs all things to the design of their salvation, causing them all to co-operate for their present and eternal good. Rom 5:1-5.

Fear ye not - ye are of more value - None can estimate the value of a soul, for which Christ has given his blood and life! Have confidence in his goodness; for he who so dearly purchased thee will miraculously preserve and save thee. Did the poet intend to contradict Christ when he said: - "He sees with equal eye, as God of all,

A Hero perish, or a Sparrow fall?"

How cold and meagre is this shallow deistical saying! But could the poet mean, that a sparrow is of as much worth in the sight of God, who regards (if we may believe him) things only in general, as an immortal soul, purchased by the sacrifice of Christ?

Whosoever therefore shall confess me before men - That is, whosoever shall acknowledge me to be the Messiah, and have his heart and life regulated by my spirit and doctrine. It is not merely sufficient to have the heart right before God; there must be a firm, manly, and public profession of Christ before men. "I am no hypocrite," says one; neither should you be. "I will keep my religion to myself" i.e. you will not confess Christ before men; then he will renounce you before God.

We confess or own Christ when we own his doctrine, his ministers, his servants, and when no fear hinders us from supporting and assisting them in times of necessity.

Whosoever shall deny me - Whosoever prefers his worldly interest to his duty to God, sets a greater value on earthly than on heavenly things, and prefers the friendship of men to the approbation of God.

Let it be remembered, that to be renounced by Christ is to have him neither for a Mediator nor Savior. To appear before the tribunal of God without having Christ for our Advocate, and, on the contrary, to have him there as our Judge, and a witness against us, - how can a man think of this and not die with horror!

Think not that I am come to send peace, etc. - The meaning of this difficult passage will be plain, when we consider the import of the word peace, and the expectation of the Jews. I have already had occasion to remark, (Mat 10:12), that the word שלום shalom, rendered by the Greeks ειρηνη, was used among the Hebrews to express all possible blessings, temporal and spiritual; but especially the former. The expectation of the Jews was, that, when the Messiah should come, all temporal prosperity should be accumulated on the land of Judea; therefore την γην, in this verse, should not be translated the earth, but this land. The import of our Lord's teaching here is this, Do not imagine, as the Jews in general vainly do, that I am come to send forth, (βαλλειν), by forcing out the Roman power, that temporal prosperity which they long for; I am not come for this purpose, but to send forth (βαλλειν) the Roman sword, to cut off a disobedient and rebellious nation, the cup of whose iniquity is already full, and whose crimes cry aloud for speedy vengeance. See also on Luk 12:49 (note). From the time they rejected the Messiah, they were a prey to the most cruel and destructive factions; they employed their time in butchering one another, till the Roman sword was unsheathed against them, and desolated the land.

I am come to set a man at variance - The spirit of Christ can have no union with the spirit of the world. Even a father, while unconverted, will oppose a godly child. Thus the spirit that is in those who sin against God is opposed to that spirit which is in the followers of the Most High. It is the spirits then that are in opposition, and not the persons.

A man's foes shall be they of his own household - Our Lord refers here to their own traditions. So Sota, fol. 49. "A little before the coming of the Messiah, the son shall insult the father, the daughter rebel against her mother, the daughter-in-law against her mother-in-law; and each man shall have his own household fur his enemies." Again, in Sanhedrin, fol. 97, it is said: "In the age in which the Messiah shall come, the young men shall turn the elders into ridicule; the elders shall rise up against the youth, the daughter against her mother, the daughter-in-law against her mother-in-law; and the man of that age shall be excessively impudent; nor shall the son reverence his father." These are most remarkable sayings, and, by them, our Lord shows them that he was the Messiah, for all these things literally took place shortly after their final rejection of Christ. See the terrible account, given by Josephus, relative to the desolations of those times. Through the just judgment of God, they who rejected the Lord that bought them became abandoned to every species of iniquity; they rejected the salvation of God, and fell into the condemnation of the devil.

Father Quesnel's note on this place is worthy of deep attention. "The father (says he) is the enemy of his son, when, through a bad education, an irregular love, and a cruel indulgence, he leaves him to take a wrong bias, instructs him not in his duty, and fills his mind with ambitious views. The son is the father's enemy, when he is the occasion of his doing injustice, in order to heap up an estate for him, and to make his fortune. The mother is the daughter's enemy, when she instructs her to please the world, breeds her up in excess and vanity, and suffers any thing scandalous or unseemly in her dress. The daughter is the mother's enemy, when she becomes her idol, when she engages her to comply with her own irregular inclinations, and to permit her to frequent balls and plays. The master is the enemy of his servant, and the servant that of his master, when the one takes no care of the other's salvation, and the latter is subservient to his master's passions."

He that loveth father or mother more than me - He whom we love the most is he whom we study most to please, and whose will and interests we prefer in all cases. If, in order to please a father or mother who are opposed to vital godliness, we abandon God's ordinances and followers, we are unworthy of any thing but hell.

He that taketh not his cross - i.e. He who is not ready, after my example, to suffer death in the cause of my religion, is not worthy of me, does not deserve to be called my disciple.

This alludes to the custom of causing the criminal to bear his own cross to the place of execution; so Plutarch, ΕκαϚος των κακουργων εκφερει τον αυτου Ϛαυρον. Each of the malefactors carries on his own cross. See Joh 19:17.

He that findeth his life, etc. - i.e. He who, for the sake of his temporal interest, abandons his spiritual concerns, shall lose his soul; and he who, in order to avoid martyrdom, abjures the pure religion of Christ, shall lose his soul, and perhaps his life too. He that findeth his life shall lose it, was literally fulfilled in Archbishop Cranmer. He confessed Christ against the devil, and his eldest son, the pope. He was ordered to be burnt; to save his life he recanted, and was, notwithstanding, burnt. Whatever a man sacrifices to God is never lost, for he finds it again in God.

There is a fine piece on this subject in Juvenal, Sat. viii. l. 80, which deserves to be recorded here. - ambiguae si quando citabere testis

Incertaeque rei, Phalaris liect imperet ut sis

Falsus, et admoto dictet perjuria tauro,

Summum crede nefas Animam praeferre Pudori

Et propter Vitam Vivendi perdere causas - If ever call'd

To give thy witness in a doubtful case,

Though Phalaris himself should bid thee lie,

On pain of torture in his flaming bull,

Disdain to barter innocence for life;

To which life owes its lustre and its worth

Wakefield

He that receiveth you - Treats you kindly, receiveth me; I will consider the kindness as shown to myself; for he who receiveth me, as the true Messiah, receiveth that God by whose counsels and through whose love I am come.

He that receiveth a prophet - Προφητην, a teacher, not a foreteller of future events, for this is not always the meaning of the word; but one commissioned by God to teach the doctrines of eternal life. It is no small honor to receive into one's house a minister of Jesus Christ. Every person is not admitted to exercise the sacred ministry; but none are excluded from partaking of its grace, its spirit, and its reward. If the teacher should be weak, or even if he should be found afterwards to have been worthless, yet the person who has received him in the name, under the sacred character, of an evangelist, shall not lose his reward; because what he did he did for the sake of Christ, and through love for his Church. Many sayings of this kind are found among the rabbins, and this one is common: "He who receives a learned man, or an elder, into his house, is the same as if he had received the Shekinah." And again: "He who speaks against a faithful pastor, it is the same as if he had spoken against God himself." See Schoettgen.

A cup of cold water - Υδατος, of water, is not in the common text, but it is found in the Codex Bezae, Coptic, Armenian, Gothic, Anglo-Saxon, Slavonic, all copies of the Itala, Vulgate, and Origen. It is necessarily understood; the ellipsis of the same substantive is frequent, both in the Greek and Latin writers. See Wakefield.

Little ones - My apparently mean and generally despised disciples.

But a cup of water in the eastern countries was not a matter of small worth. In India, the Hindoos go sometimes a great way to fetch it, and then boil it that it may do the less hurt to travelers when they are hot; and, after that, they stand from morning to night in some great road, where there is neither pit nor rivulet, and offer it, in honor of their god, to be drunk by all passengers. This necessary work of charity, in these hot countries, seems to have been practised by the more pious and humane Jews; and our Lord assures them that, if they do this in his name, they shall not lose their reward. See the Asiatic Miscellany, vol. ii. p. 142.

Verily - he shall in no wise lose his reward - The rabbins have a similar saying: "He that gives food to one that studies in the law, God will bless him in this world, and give him a lot in the world to come." Syn. Sohar.

Love heightens the smallest actions, and gives a worth to them which they cannot possess without it. Under a just and merciful God every sin is either punished or pardoned, and every good action rewarded. The most indigent may exercise the works of mercy and charity; seeing even a cup of cold water, given in the name of Jesus, shall not lose its reward. How astonishing is God's kindness! It is not the rich merely whom he calls on to be charitable; but even the poor, and the most impoverished of the poor! God gives the power and inclination to be charitable, and then rewards the work which, it may be truly said, God himself hath wrought.

It is the name of Jesus that sanctifies every thing, and renders services, in themselves comparatively contemptible, of high worth in the sight of God. See Quesnel.

His twelve disciples - Hence it appears that he had already chosen out of his disciples, those whom he afterward termed apostles. The number seems to have relation to the twelve patriarchs, and the twelve tribes of Israel. Mark 3:14; 6:7; Luke 6:13; 9:1.

The first, Simon - The first who was called to a constant attendance on Christ; although Andrew had seen him before Simon. Acts 1:13.

Lebbeus - Commonly called Judas, the brother of James.

Iscariot - So called from Iscarioth, (the place of his birth,) a town of the tribe of Ephraim, near the city of Samaria.

These twelve Jesus sent forth - Herein exercising his supreme authority, as God over all. None but God can give men authority to preach his word. Go not - Their commission was thus confined now, because the calling of the Gentiles was deferred till after the more plentiful effusion of the Holy Ghost on the day of pentecost. Enter not - Not to preach; but they might to buy what they wanted, John 4:9.

Cast out devils - It is a great relief to the spirits of an infidel, sinking under a dread, that possibly the Gospel may be true, to find it observed by a learned brother, that the diseases therein ascribed to the operation of the devil have the very same symptoms with the natural diseases of lunacy, epilepsy, or convulsions; whence he readily and very willingly concludes, that the devil had no hand in them. But it were well to stop and consider a little. Suppose God should suffer an evil spirit to usurp the same power over a man's body, as the man himself has naturally; and suppose him actually to exercise that power; could we conclude the devil had no hand therein, because his body was bent in the very same manner wherein the man himself might have bent it naturally? And suppose God gives an evil spirit a greater power, to effect immediately the organ of the nerves in the brain, by irritating them to produce violent motions, or so relaxing them that they can produce little or no motion; still the symptoms will be those of over tense nerves, as in madness, epilepsies, convulsions; or of relaxed nerves, as in paralytic cases. But could we conclude thence that the devil had no hand in them? Will any man affirm that God cannot or will not, on any occasion whatever, give such a power to an evil spirit? Or that effects, the like of which may be produced by natural causes, cannot possibly be produced by preternatural? If this be possible, then he who affirms it was so, in any particular case, cannot be justly charged with falsehood, merely for affirming the reality of a possible thing. Yet in this manner are the evangelists treated by those unhappy men, who above all things dread the truth of the Gospel, because, if it is true, they are of all men the most miserable. Freely ye have received - All things; in particular the power of working miracles; freely give - Exert that power wherever you come. Mark 6:7; Luke 9:2.

Provide not - The stress seems to lie on this word: they might use what they had ready; but they might not stay a moment to provide any thing more, neither take any thought about it. Nor indeed were they to take any thing with them, more than was strictly necessary. Lest it should retard them. Because they were to learn hereby to trust to God in all future exigencies.

Neither scrip - That is, a wallet, or bag to hold provisions: Nor yet a staff - We read, Mark 6:8, Take nothing, save a staff only. He that had one might take it; they that had none, might not provide any. For the workman is worthy of his maintenance - The word includes all that is mentioned in the 9th and 10th verses; Mt 10:9,10 all that they were forbidden to provide for themselves, so far as it was needful for them. Luke 10:7.

Inquire who is worthy - That you should abide with him: who is disposed to receive the Gospel. There abide - In that house, till ye leave the town. Mark 6:10; Luke 9:4.

Salute it - In the usual Jewish form, "Peace (that is, all blessings) be to this house."

If the house be worthy - of 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.

Shake off the dust from 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 longer, but were on a level with heathens and idolaters.

Luke 10:3.

But think not that all your innocence and all your wisdom will screen you from persecution. They will scourge you in their synagogues - In these the Jews held their courts of judicature, about both civil and ecclesiastical affairs. Matt 24:9.

, Take no thought - Neither at this time, on any sudden call, need we be careful how or what to answer. Luke 12:11.

Luke 21:16.

Of all men - That know not God. Mt 24:13.

Ye shall not have gone over the cities of Israel - Make what haste ye will; till the Son of man be come - To destroy their temple and nation.

Luke 6:30; John 15:20.

How much more - 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. Mt 12:24.

Therefore fear them not - For ye have only the same usage with your Lord. There is nothing covered - So that however they may slander you now, your innocence will at length appear. Mark 4:22; Luke 8:17; 12:2.

Even what I now tell you secretly is not to be kept secret long, but declared publicly. Therefore, What ye hear in the ear, publish on the house - top - Two customs of the 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. Luke 12:3.

And be not afraid - of any thing which ye may suffer for proclaiming it. Be afraid of him who is able to destroy both body and soul in hell - It is remarkable, that our Lord commands those who love God, still to fear him, even on this account, under this notion.

The particular providence of God is another reason for your not fearing man. For this extends to the very smallest things. And if he has such care over the most inconsiderable creatures, how much more will he take care of you, (provided you confess him before men, before powerful enemies of the truth,) and that not only in this life, but in the other also? Luke 12:7.

Whosoever shall confess me - Publicly acknowledge me for the promised Messiah. But this confession implies the receiving his whole doctrine, Mark 8:38, and obeying all his commandments. Luke 9:26.

Whosoever shall deny me before men - To which ye will be strongly tempted. For Think not that I am come - That is, think not that universal peace will be the immediate consequence of my coming. Just the contrary. Both public and private divisions will follow, wheresoever my Gospel comes with power. Ye - this is not the design, though it be the event of his coming, through the opposition of devils and men. Luke 12:51.

And the foes of a man - That loves and follows me. Micah 7:6.

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.

He that taketh not his cross - That is, whatever pain or inconvenience cannot be avoided, but by doing some evil, or omitting some good. Mt 16:24; Luke 14:27.

He that findeth his life shall lose it - He that saves his life by denying me, shall lose it eternally; and he that loseth his life by confessing me, shall save it eternally. And as you shall be thus rewarded, so in proportion shall they who entertain you for my sake. Mt 16:25; John 12:25.

Mt 18:5; Luke 10:16; John 13:20.

He that entertaineth a prophet - That is, a preacher of the Gospel: In the name of a prophet - That is, because he is such, shall share in his reward.

One of these little ones - The very least Christian. Mark 9:41.

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 diseases.

Mark ch. 3. v. 14. saith, And he ordained twelve, that they should be with him, and that he might send them forth to Preach, v. 15. And to have Power to heal sicknesses, and to cast out Devils, Luk. repeats almost the same words, Luk. 9.2. Only he saith he gave them Power, and Authority over Devils,—and to Preach the Kingdom of God. This was the first Mission: Which the Apostles had, much different from that given them after his Resurrection, they were now sent only to the lost Sheep of the House of Israel, then they were sent to all Nations. They were not called Disciples, as that term signified, only the common Hearers of Christ, but in a more Emphatical Sense. He chuseth out twelve, that as the twelve Patriarchs begate the Iewish Church, so these twelve Men might be the Fathers to all the Gospe[illegible: 1 letter]-Church. The number of twelve seems a sacred number. The new Ierusalem, Rev. 21.12. described as having twelve Gates, and at the Gates twelve Angels, and to have written on the Gates the Names of the twelve Tribes, and v. 14. The Wall of the City is said to have had twelve Foundations, and in them the Names of the twelve Apostles, the Dimension▪ of it twelve Thousand Furlongs. The Power he gave to the Apostles was, 1. To Preach the Kingdom, that is, the Gospel, which as it sheweth the way to the Kingdom of Glory: So it was the means to gather the Christian Church, which is the Kingdom of Grace, and to subdue Mens Hearts to the obedience of Christ. 2. To cast out Devils, and heal all manner of Sicknesses. By which they gained repute amongst People, confirming People that they were sent of God, doing (tho not as Christ did them) things which none but God could do, by a derivation of Power from him; Christ did the same things, but by a Power inherent in himself. These twelve were ordinarily to be with Christ, and to go forth (as occasion served) clothed with his Power to Preach, and to work Miracles.

Marginal references: Mar. 6.7. Luk. 6.13.; Or, over.

4 Simon the Canaanite, and Judas Iscariot, who also betrayed him.

Mark reckoneth up the same Persons, ch. 3.16.17, 18, 19. with some Additions, which we shall consider as we come at the Persons whom they concern. Apostles signifies Pe[illegible: 1 letter]sons sent, the Term applyed to Christs Disciples signifies the Persons that were fir[illegible: 1 letter]t sent by him to Preach the Gospel. It was reasonable for the Evangelists to set down their Names, because the whole Christian-Church was to be builded upon their Doctrine, Eph. 2.20. The first, Simon who is called Peter, Math. 16.18. because the Term signifies a Rock, and the Confession of Faith which he made, our Saviour declares to be a Rock on which he would build his Church. He is not here called the first, because he was first called, or first believed, the contrary is plain from Iohn 1.41. but when many are named, one must be first Named. He was the Son of Ionas; Christ gave him the Name of Cephas, which is by Interpretation, a Stone. He was called Simon Peter to distinguish him from Simon the Canaanite, afterward mentioned. So that it seems the Papists are put hard to it for Arguments to prove Peter's Primacy, and Superiority over the Apostles, and Head-ship over the Church, when they are in [illegible: 1 letter]orced to make use of this, because he is here called the first, Yet such another was brought at the Disputation of Berne, 1528. when Alexius Grad the Nuns Confessor, would prove Peters Headship, because he is called Cephas; and he had read in some Dictionary, that [non-Latin text not transcribed] anciently signifyed an Head. As if the Evangelist had not interpreted it, Ioh. 1.41. Peter, or a Stone. By the same Argument they can from hence prove Peter the first, Gal. 1.19. will prove him the second, for so he is there reckoned. Iames, Cephas and Iohn. [Andrew his Brother] Simon Peters Brother, by Iohn directed to Christ, Ioh. 1.40. called by Christ together with his Brother Peter, Mar. 1.16. Iames the Son of Zebedee so called, to distinguish him from another of the Apostles of the same Name, who was the Son of Alpheus. This is he of whose Death we read, Acts 12.2. he was slain by Herod, and Iohn his Brother, viz. the Son of Alpheus; this is he who was called the Beloved Disciple, who also wro te the Gospel of Iohn, Iohn 1.20. [Philip and Bartholomew and Thomas.] Philip was of Bethsaida, the City of Andrew and Peter, Iohn 1.44. found and called by Christ, v. 43. of the Call of Bartholomew we do not read, some think him the same with Nathaniel mentioned, Iohn 1.45, 46. &c. It is some inducement to believe it, that he is here Named with Philip, who was the instrument to bring him to Christ, Ioh. 1.45. but there is nothing of this certain. Thomas, the same who was called Didymus, who was so unbelieving as to Christ's Resurrection, Iohn, 20.24.27. and Matthew the Publicane, he that wrote this History of the Gospel, we heard before of his Call from the receit of Custom, he was also called Levi. Iames the Son of Alpheus, and Lebbeus, whose surname was Thaddeus. This Iames is call'd Iames the lesser, Mark 15.40. and so distinguished from Iames the Son of Zebedee. The Brother of our Lord, Gal. 1.19. (that is as some think his Kinsman) judging him not the Son of Alpheus, who was the Father of Matthew, but another Alpheus the Husband of Mary the Wife of Cleopas, Ioh. 19.25. But this appeareth not from Scripture. In stead of Lebbeus, whose Surname was Thaddeus, Luke saith, Ch. 6.16. Iudas the Brother of Iames (he that wrote the Epistle of Iude, as appeareth by Iude.) Mark Ch. 3.17. mentions not Lebbeus at all, which makes some think that the Words are Transposed, and should be Thaddeus the Son of Lebbeus; for Thaddai in the Syriack is the same with Iudas. Simon the Canaanite, Luke calls him Simon Zelotes, Luke 6.15. & Acts 1.13; we must not understand by Canaanite a Pagan (for Christ sent out none but Iews) but one of Cana, which by Interpretation is Zelus, from whence it is that Luke calleth him Zelotes. [And Iudas Iscariot who also betrayed him.] There are many guesses, how Iudas had the Name of Iscariot; whether from Kerioth, supposed to be his Town, or on some other account, the guesses of the best are but incertainties, nor is it material for us to know. It here distinguisheth him from the other Iudas. Of his betraying his Master, we shall hear afterward. Christ altered the Names of Simon, whom he called Peter, Mark 3.16. He added to the Names of Iames and Iohn, calling them Beanerges, that is, the Sons of Thunder, v. 17. Thaddeus is called Iudas, and by Matthew also Lebbeus. These were the 12 first Apostles, to which were added (after Christ's Ascension) Matthias (in stead of Iudas Iscariot) Paul and Barnabas, but these conversed with Christ, and were the first sent out by him. We shall now hear the Instruction he gives them.

6 But go rather to the lost sheep of the house of Israel.

Here Christ limiteth their Ministry to the Jews. The Apostle tells us, Rom. 15.8. Christ was the Minister of the Circumcision, for the truth of God to Confirm the Promises made to the Fathers, and the Apostle tells the Jews, Acts 13.46. That it was necessary, that the Word of God should be first spoken to them. Therefore in this his first Mission, he restrains his Apostles from going to the Gentiles▪ to whom they had afterwards a Commission to go, Matth. 28.19. and did go, but not before the Jews had Judged themselves unworthy of everlasting Life, Acts 13.46. by rejecting, and blaspheming the Gospel, and persecuting the Ministers of it; They are also commanded not to go into any City of the Samaritanes. The Samaritanes were partly Jews Apostatized, and partly Heathens, descended from those whom the King of Syria se[illegible: 1 letter]t thither, when the Ten Tribes were carried into Captivity, 2 Kings 17.6. and from some Iews left in the Land. You shall read of their Religion there, v. 31. to the end. They were perfectly hated by the Jews, and as perfect H[illegible: 1 letter]ters of them, as may be gathered from Luke 9.52.53, Ioh. 4.9. Our Lord, partly in regard they also were no better than Gentiles, and so hated as they were of the Jews, would not suffer these his fir[illegible: 1 letter]t Ministers to go, and preach amongst them. Not that they were forbidden (if some particular Persons, whether Gentiles or Samaritanes came to them,) to Preach to them, but only not to make it their Work to go into their Country, or Cities; the time was not yet come for this great Light to shine upon the Gentiles. But go rather to the l[illegible: 1 letter]st sheep of the house of Israel. By Israel he here meaneth the two Tribes that c[illegible: 1 letter]ave to the House of David, for the 10 Tribes ever since their Captivity, 2 Kings 17.6. had lo[illegible: 1 letter]t their share in that Name. He cal[illegible: 2 letters] them lost sheep, in the Sense that Ieremy speaks, Ch. 50.6. My People have been lost Sheep; their Shepherds have caused them to go astray. So that lost Sheep here signifies wandring Sheep, for want of proper Guides. The Jews at this time, had Miserable Teachers, so as they wandred as lost Sheep, and this Comporteth with what we had in the last Verses of the former Chapter. There was a great Harvest, and but few Labourers, he is therefore providing them Labourers, Shepherds that should gather those scattered Sheep into one Fold.

Marginal references: Cha. 15.24

8 Heal the sick, cleanse the lepers, raise the dead, cast out devils, freely ye have received, freely give.

In these Words he gives them Power, 1. To Preach the Gospel. 2. To confirm the Doctrine they preached to be of God, by Miraculous Operations. Healing the sick, cleansing Lepers, casting out Devils He bids them go Preach [non-Latin text not transcribed]. Cry like Heralds, something like Isaiah's Commission, Isaiah 58.1. Cry aloud, spare not, lift up thy Voice, lift up thy Voice like a Trumpet. He teacheth them what should be the Sum of their Sermons. The Kingdom of God is at Hand, the same thing which Iohn Baptist preached, Chap. 3. v. 2. which Christ Preached, Mark 1.15. and which he directed the 70 to Preach, Luke 10.9. not that they were to use no other Words, but that all the Words they used, were to have this Tendency, To declare that the time was now come, when God had fulfilled his promise of the Messiah, who was setting up his Kingdom in the World, and to whose Laws they were to be obedient. This Doctrine they were to confirm by Miracles. Which he gives them a charge, they should work freely without receiving any reward for them, that the Miracles being used to their private Profit, might not lose their end, which was the Confirmation of their Doctrine.

Marginal references: Acts 3.[illegible: 2 letters] 20.

10 Nor scrip for your journey, neither two coats, neither shoes, nor yet staves. For the workman is worthy of his meat.

Our Saviour having in the last Verse commanded them to give freely, they might reasonably be thinking, that they had need to provide well for their Journey. No, saith our Saviour, Provide neither Gold, nor Silver, nor Brass, &c. That this was but a Temporary Precept, the Will of God concerning them for this short Journey, appeareth from Luke 22.35, 36. But now he that hath a Purse, let him take it, and likewise his Scrip, &c. They were to finish this Journey in a short time, and much Provision would have been an hindrance to their Motion. Besides our Saviour designed to give them an experience of the Providence of God, and to teach them to trust in it, as also to teach People, That the Labourer is worthy of his Hire, and that God expecteth, that his Ministers should not live of their own, but upon the Altar which they served, so as at once he taught his Apostles not to be Covetous, nor overmuch Sollicitous, and People to provide for those who Ministred to them in things Spiritual. I pass over what others have Critically observed concerning the Words, that being not my proper Work. Mark saith, Ch. 6.8. That he commanded them that they should take nothing for their Iourney, save a Staff only, no Scrip, no Bread, nor Money in their Purse, but be shod with Sandals, and not put on two Coats. From whence is plain that the Staves forbidden in Matth. were either Staves for defence, or to bear Burdens upon, not meerly Travellers Staves. The Sum is, in this their first Journey, which they were soon to dispatch, he would have them trust God, for Protection, and Sustenance, and load themselves with nothing more than necessary.

Marginal references: Luke 12[illegible: 1 letter] 1 Tim. 5.[illegible: 1 letter]

15 Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah, in the day of judgment, then for that city.

Our Lord had before set them their Limits, and appointed them their works, and directed them as to their Accoutrements for their Journey, here he directeth them their Methods. Luke hath much of the same instructions, ch. 10. v. 4, 5, 6. but applyed to the seventy, not to the twelve. Mark hath something of them applyed to the twelve, Mark 6.10, 11. And he said unto them, In what place soever you enter into an House, there abide until you depart from that place; and whosoever shall not receive you, nor hear you, when you depart thence, shake off the dust under your Feet, for a Testimony against them. Verily I say vnto you, it shall be more tolerable for Sodom and Gomorrah in the day of Iudgment, than for that City. The method Christ set them was, when they came into any of the Cities of Israel, to inquire if there were any worthy Persons in it, and thither to go, and there to abide (if they did not find they were mistaken) untill they left that place; and when they came into an House to salute it, wishing all▪ Peace and Happiness to it, if they found themselves Welcome, to Preach to it the Gospel of Peace. But if they found themselves unwelcome, and discerned, that the People of the City, or of that House, did not care for their Company, and refused to hear them, they should not make themselves, or the Gospel a burden to them, but shew their Contempt of those who contemned the Gospel, and the Ministry of it, by shaking the dust off their Feet, as a Testimony against them. Then he concludes telling them, That the Lord would so grievously at last revenge such Contempt, that the Condition of the Men of Sodom and Gomorrah, who were destroyed by Fire and [illegible: 1 letter]rimstone, Gen. 19.24. would at the last day be more tolerable than theirs. This is the Sum, by which our Saviour doth obviate the sollicitous Thoughts, might from his former words arise in their Minds. How shall we live, going amongst Strangers, if we carry nothing with us? Saith our Saviour, when you first come into a Town or City, do not inquire for the Inns that entertain Strangers, but who is Worthy, Worthy of such Guests, so Heb. 11.38. A Son of Peace, Luk. 10.6. who are accounted, as the most Pious, and Religious Persons in that Town or City, or best affected to the Gospel, (he hereby hints, that Iohn the Baptist and his Ministry had had such Success, that in most places there were some such Persons.) Worthy, doth not in our ordinary Discourse signifie always a meritorious Person, but a Person Excelling, either, in Religion or Knowledge, or Moral Vertue. Such Persons our Lord presumes would entertain those, who came upon so kind an Errand, to their Houses, he Commands them to go, and when they came to an House to salute it: To say, Peace be to this House (which was the Iews ordinary Salutation) under the Notion of Peace they comprehended all Good. But, Let your Peace be upon it (I conceive) comprehendeth more, viz. Preach the Gospel of Peace unto it: Or, my Peace shall be upon it. I will bless that House. But if you find you are mis-informed, or mistaken, your Peace shall return unto you; you have done your Work, and you shall have your reward. If they will not receive you, nor hear your Words. If they declare any Contempt of you, and will not hear the glad Tidings of the Gospel: When you depart out of that House or City, shake off the dust of your Feet. This was more than a sign of Contempt of them, we read of Nehemiah ch. 5.13. that he shook his Lap, and said▪ so God shake out every Man from his House, and from his Labour that performeth not this Promise: We have but one Instance of this Practice of the Apostles, Acts 13.51. Luke adds for a Testimony against them. A Testimony of Gods despising them, who despised his Grace, and of the Vengeance of God, that should come upon them for that Contempt. For he adds, It shall be more tolerable for Sodom and Gomorrah in the day of Iudgment, the last Judgment, than for that City. Their Condemnation will be more dreadful, as having sinned against greater Light, and fairer offers of greater Grace than ever they had.

Marginal references: Chap. 11, 22.24▪

16 Behold, I send you forth as sheep in the midst of wolves, he ye therefore wise as serpents, and harmless as doves.

Our Lord having hitherto instructed his twelve Apostles, as to the places whither they were to go, the work they had to do, and the Methods, he would have them observe, now comes to arm them against their Difficulties, and the Temptations they were like to meet with. I send you forth (saith he) as Sheep amongst Wolves. It is most probable, that our Saviour speaks this with reference to what they were like to meet with, when he should be taken from them, for we do not read of any great opposition, which they at present met with. I send you, saith he, as Sheep which are feeble Creatures in themselves, and without any natural Armour to defend themselves, amongst Wolves, which are rapacious Creatures, and have a particular Enmity to Sheep. Amongst Enemies who will have as great an inclination from their Malice to devour you, as Wolves have from their Nature) to devour Sheep. Be you therefore Wise as Serpents. It is said of the Serpent, Gen. 3.1. that he was more subtil than any Beast of the Field. Naturalists observe, yet, a great natural▪ Sagacity in the Serpent, which they note in several particulars: It is hard to say, that Christ aimed at this, or that particular thing, wherein the Sagacity of Serpents appeareth. He only proposeth the Serpent, as a Pattern of Subtilty, and commendeth Prudence to them, so far as it consisteth with Innocency, for it followeth, Innocent as Doves. Amongst the Beasts of the Field, there is none more innocent than a Sheep. Amongst the Birds of the Air, none more innocent than a Dove, to both these, our Lord compareth his Disciples. This Text teacheth us, 1. That Wisdome may dwell with Prudence. 2. That all true Prudence must be attended with Innocency.

Marginal references: Luk. 10.3.; Rom. 16.19.; Or, simple.

18 And ye shall be brought before governours and kings for my sake, for a testimony against them and the gentiles

The last word Gentiles maketh it plain, that our blessed Lord is not here arming his Disciples so much against any opposition they were like to meet with upon this their first going out, for they were not to go to the Gentiles as those they should meet with some years after his Ascension; yet not excluding what they should meet with from the Iews, for what is said, about delivering up to the Councils and Scourging in the Synagogues, seemeth to have a particular reference to the Iews. This Scripture was most eminently fulfilled, as to the Apostles, Acts 4.1, 2, 3. &c. 5.27. & 6.12. and as to being brought before Governours and Kings, there are instances enough in the Acts, more in Ecclesiastical stories. Neither do I think our Saviour hath in these words any reference to the distinction of their Councils amongst the Iews; he only designed to let them know, the time would come, when for their owning him, and Preaching his Gospel, they should be brought before all sorts of Magistrates, and in all kinds of Courts. That Phrase [and they will scourge you in their Synagogues] hath mightily perplexed some, especially such as have dreamed Religious Synagogues too Holy places for such Offices, but there is no need that we should take the term Synagogues here for the Places of their Worship, it doth as well signifie in their Conventions, and there are some that think, that they had adjoyning to their Synagogues, a place in which they punished Offenders, upon the Account of Religion; certain it is, 2 Cor. 11.24. That Paul was five times Scourged by the Iews according to their Law, Deut. 25.3. for a Testimony against them, and the Gentiles. A Testimony for me, that is expressed in those words, for my Names sake, and against them, whether Iews or Gentiles: A Testimony against them in the day of Judgment. [non-Latin text not transcribed], hence our terms of Martyr and Martyrdom, the one signifies a Witness, the other a Testimony.

Marginal references: Acts. 5.40. Acts 12.1. & 25.23.

20 For it is not ye that speak, but the spirit of your Father which speaketh in you.

Mark hath much the same, ch. 13.11. so hath Luke. ch. 12.11, 12. The Apostles being Men but of an ordinary Education, before Christ called them, he might reasonably suppose, that they would not appear before Councils, and Kings, and Governours without some Abashment, having not been accustomed to such Presences; he therefore arms them in these words, wherein he doth not prohibit ordinary Thoughts, which every man hath before he speaketh, but anxious Thoughts aforehand, for saith he, it shall be given you in that hour, what you shall speak. The Lord seemeth to speak here, as he did to Moses, Exod. 4.12. complaining he was of a slow Speech, and of a slow Tongue, v. 11. Who hath made Mans mouth? It shall, saith Christ, be given you from God. For it is not you that speak, but the Spirit of your Father which speaketh in you: That is, not you, from your selves only: The Holy Spirit shall influence your Thoughts as to the Matter, and suggest that to you, and it shall in[illegible: 1 letter]luence your Tongues, giving you a Freedom of Speech. This was verified in Stephen, Acts 6.10. and hath been eminently verified in a multitude of Martyrs, We may observe from hence, That the influence of the Spirit is not to be confined to the Will and Affections. It hath also an influence upon our words in the Service of God; not that we can conclude, that whatsoever Christians so speak, either, in their Confessions or other Duties, is from such immediate Assistance, but there is such an influence, tho the Spirit in this, as in other Operations, like the wind bloweth where and when it listeth.

22 And ye shall be hated of all men for my Names sake, but he that endureth to the end shall be saved.

Luke speaketh much the same, tho as spoken upon another occasion, Luk. 21.16, 17. Our Saviour here tells them, that the Persecutions would reach even to Death it self, and that the Malice of the World against him and his Gospel should proceed so far, as to extinguish all natural affection, betwixt Brethren, and Parents, and Children, and that they would meet with a multitude of Enemies (for that is here meant by All, not every individual man, as in a multitude of other Scriptures.) The Root of all Persecution is Hatred. For my Names sake, for Preaching or Professing of my Gospel, and living up to the Rule of it, Acts 4.18. & 5.41. This is that which Peter calleth suffering as a Christian, 1 Pet. 4.16. And by this Phrase, he doth not only admonish them of their Duty, to see that they suffered for his Names sake, but also incourage them from the Honourable cause of their suffering, it was for his Names sake. He also addeth another Argument, But he that indureth to the end shall be saved. There shall be an end of these Sufferings, if they end not in your Life-time, they will end with your Lives, and if you continue to the end, you shall be saved. It is neither true Patience, nor will it be profitable, if it holdeth not out to the end, Mar. 13.13. 1 Cor. 9.24. Heb. 3.6.

Marginal references: Chap. 24.13.

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, until the Son of man be come.

Whether this Text at all warranteth Ministers flight in a time of Persecution I doubt, it seemeth to be a special Command given to the Apostles, that they might have a time before the coming of Christ here spoken of, to Preach the Gospel all over the Cities of Israel. But that in some Cases it is lawful to fly, I do not at all doubt, (tho I do question whether it be to be warranted from this Text) what those Cases are, is largely Discoursed, particularly by Mr. Torshell. Generally it is said, wherever the Glory of God, Or, the good of others calls to us for such a flight▪ But what may be judged in such Cases, is a more particular Question. Augustine to Honoratus speaketh well in the Case. Ministers ought not to fly rashly, nor out of Cowardise, nor that they might live elsewhere Lazily, nor when their flight will betray the Church of God. Not where the Persecution is General, but where the Persecution is particular, against some of them, and there will be enough left for the Care of the Church in their absence, and with the Consent of the Church they may fly. But this is too large a Case to be spoken to here: Especially, considering (as I said) that I do not think that any f[illegible: 1 letter]ght is to be justified from this Text, the Precept being particu[illegible: 1 letter]ar for special Reasons. Vntil the Son of Man come. There is a wonderful Variety of Interpreters Senses of this Text founded upon the various Comings of Christ mentioned in Holy Writ: He was already come in the Flesh, so as it speaking of a time to come, could not be meant of that: Nor can it be unde[illegible: 2 letters]tood of his second coming to Iudgment, for they have gone through the Cities of Israel long ago. Christ is therefore said in Scripture to come, when he appeareth in some great work of Providence, whether of Iudgment or Mercy. This makes some interpret it of the Destruction of Ierusalem; in which Sense some think the coming of Christ is mentioned, Mat. 24. Some of the Resurrection of Christ, from whence they say Christ's Epocha commenced. Others understand it of the Effusion of the Spirit in the day of Pentecost, this they ground on Ioh. 14.17, 18. where they think Christ's coming promised, v. 18. is the coming of the Spirit promised v. 17. undoubtedly in the General, our Saviour means, till the time be accomplished, when you must leave Preaching to the Iews and go to the Gentiles, and my Kingdom shall be further extended than it is at present, which Dispensation of God, may for ought I know be called the Coming of Christ; being an eminent Act of Gods Providence, by which Christ was more shewed to the World, and his Kingdom further extended.

Marginal references: Chap. 2.13. & 4.12. & 12.75. Act. 8.1. & 9.25. & 14.6.; Finished.

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 thehouse Beelzebub, how much more shall they call those of his houshold?

As much, as if he had sad, Think not much if you meet with Persecutions: I am your Lord and Master, you are my Servants and Houshold; you have no reason to look for better measure from the World, than I your Lord meet with. It is Honour enough for you, to be used as well as I am; you know they have persecuted me, they call me Beelzebub, saying, that I cast out Devils by Beelzebub, the Prince of Devils. Why should you expect better? Our Saviour used the same Argument, Luk. 6.40. Beelzebub was the Idol of Ekron, 2 Kin. 1.2. The word signifies the Lord of Flyes: Either, because they invocated his help against the Flyes, or (as others say) the Name was in Derision to that Idol, given by the Iews to the Prince of the Devils, because the places wherein they Sacrificed to it were infested with Flyes, which they say Gods Temple at Ierusalem never was, notwithstanding the multitude of Sacrifices which were there killed. Certain it is they understood by it the Prince of Devils.

Marginal references: Chap. 12 [illegible: 2 letters] Ma[illegible: 1 letter]. 3.22. Luk. 11.13. Joh. 8.4[illegible: 1 letter].; Gr. Bee[illegible: 1 letter]zebal.

26 Fear them not▪ therefore: for there is nothing covered that shall not be revealed, and hid that shall not be known,

This is a proverbial Speech used by our Saviour, upon more occasions than this, Mar. 4.22. Luk. 8.17. & 12.2. As to his present use of it, the Sense is: Tho my Gospel be now covered, and hid; yet it shall be revealed, and made known. Or, Tho your Innocency be hid, and covered, yet God shall bring forth your Judgment as the Light, and your Righteousness as the Noon-day. Or, Tho your Enemies Rage and Malice be hid, and their Vengeance seemeth to sleep, yet it shall be revealed. The first seemeth most probable, from what followeth in the next Verse, which he seemeth to speak as a means to it.

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.

The Candle of the Gospel, which God hath by Iohn the Baptist and me, lighted up, is not to be hid: Tho therefore you have it from me in private, yet do you publish it, I do as it were whisper it in your Ear by private Discourses, and in a private Converse, but it shall be made as publick, as if it were published to the greatest advantage, and do you contribute what you can unto it, do you publish my Gospel, as it were upon the House tops.

28 And fear not them which kill the body, and are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.

As I told you before, you will in the Publication of my Gospel meet with opposition from men. Now that it is Preach'd as it were in Darkness, and whispered in mens Ears, there is no great noise made in the World; but the Case will be otherwise, when it cometh to be publickly revealed and published upon the house tops, but consider, the Enemies can only kill the Bodies of my Disciples: You have Souls as well as Bodies, they have no Power over your Souls, but he that hath sent you to preach, and called you to the Owning, and Profession of the Gospel, hath a Power over your Souls, as well as over your Bodies, and to punish both in Hell: We have the same, Luk. 12.4, 5. There is nothing so effectual to drive out of our Hearts a Slavish fear of man in the doing of our Duty, as a right apprehension of the Power of God, begetting a fear of him in our Souls.

31 Fear ye not therefore, ye are of more value than many sparrows.

Besides consider: There is a God that governeth the World, and by his Providence influenceth, and watcheth over the most minute, and invaluable beings in it, and preserveth, and upholdeth them, it extendeth to the very Hairs of your Head, and to a Sparrow (two of which are sold ordinarily for an Assarion, the tenth part of a Roman Penny) these little Birds fall not when they are shot, without the notice of him, who is your heavenly Father, and he will much more regard even you[illegible: 1 letter] Bodies, for you are of more value than many Sparrows. Our Lord there, 1. Asserts the Providence of God, to extend to the most minute things, to be restrained to things in Heaven, or some greater and more Noble Creatures. 2. He teacheth his Disciples to take courage from the Consideration of it, as being assured, that their greatest Enemies should not be able to steal, or wrest them out of Gods Hands. But if they should dye in their Testimony, it should be by Gods ordering.

33 But whosoever shall deny me before men, him also will I deny before my Father which is in heaven.

As this is a time for you publickly to own me, so there will be a time (in the Day of Judgment) for me to confess and publickly own you, before the Angels of God, (which Luke addeth to this Sentence, Luke 12.8.) as men deal with me in this Life, so I shall deal with them in that Day. Our Saviour speaketh much the same thing, as repeated by Mark Ch. 8.38. and Luke 9.26. only there in stead of whosoever shall deny me, it is, whosoever shall be ashamed of me, and my Words. Christ requireth of us not only a believing on him, but an External profession: nor that only, but a Confession of him, which signifyeth a profession of him, and his Gospel in the Face of Opposition and Enemies, see Rom. 10.10. 2. Tim. 2.12. It is dangerous either through shame, or fear, to withhold our publick owning and acknowledgement of Christ, and his Truths, when we are called to it, much more to deny them, but the Guilt is greater, when it is through shame, for where fear is the cause, the Temptation is more high. This Text must be understood, of those who persist in such denial, for Peter denyed his Master, yet was graciously upon his Repentance received by him.

Marginal references: Rev. 3.5.

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.

Luke hath much the same with the 34. v. Ch. 12. v. 49. As the Jews were much mistaken in their notion of the Messiah, as if he were to be a Temporal Prince, to restore the Kingdom to Israel, and as the Kingdom, so a peaceful Kingdom: so many Persons think still that where true Religion comes, there must be forthwith Peace and Vnion. And indeed so it should be, and so it would be if the Gospel were Cordially, and Universally received. It is impossible that a System of Laws should be compiled, better fitted to Humane Society, or conduceable to Peace, the great end of it, than the Laws of the Gospel are: but Eventually it is not so, nor was such a Civil Peace the end of Christs coming. Accidentally through the Corruption of mens Hearts, the Consequent of Christs coming into the World, and of his Gospel coming into, and prevailing in any part of the World is (as Luke phraseth it) rather division, which is here called a Sword. Through mens Fondness of their Idolatry, Superstition and Lusts, and madness on them, their Impatience of being outdone in Religion, and Righteousness of Conversation. The Event of Christs coming was Division, Wars, Variances, like the times Prophesied of by Micah. Ch. 7.6. God either stirring up Wars to revenge the Contempt of the Gospel (as it happened to the Jews) or men taking up Arms to compel all others to their Idolatries, and Superstitions. And that Natural Antipathy which men have to Holiness, setting them at Variance with those who imbracing the Gospel, love a life as becometh the Gospel of the Lord Jesus Christ, worketh so far, as Men will have no respect to their nearest Relations.

36 And a mans foes shall be they of his own houshold.

Not of the houshold of Faith, which sheweth that it is not the Gospel, but mens Corruptions, which causeth Division. Those who truly receive the Gospel agree well enough, at least break not out into open Feuds, but the tye of no Natural or Moral Relations will hold together the Seed of the Woman, and the Seed of the Serpent. This doth not always happen but very ordinarily, and therefore there was need that Christ should forewarn his Disciples of it.

Marginal references: Ps. 41.9. & 55.13. Joh. 13.18.

37 He that loveth father, or mother more then me, is notworthy of me: and he that loveth son, or daughter more then me, is not worthy of me.

Luke seemeth to speak higher, Ch. 14.26. If any man come to me, and hate not, his Father, and Mother, and Wife and Children, and Brethren, and Sisters, yea, and his own Life also, cannot be my Disciple. But the Sense is the same, for by hatred there is only meant Displicency, and a setting them in his esteem, below Christ, and his Commands, Christ doth not command or encourage want of Natural Affection, but only by this saying, he reduceth it to order, and sheweth that our first Love, and Homage is due to God, and where we cannot shew what Love and Affections our Father, or Mother, or Son, or Daughter call for, without failing in that Duty which we owe unto God, or Violating some Divine Precept, we must acknowledge our Heavenly Father, even by disobeying our Earthly Parents. instead of is not worthy of me, Luke saith, cannot be my Disciple, which expoundeth this Term. He is not worthy of my Favour, of the Name of my Disciple, or the Reward I intend my Disciples.

38 And he that taketh not his cross, and followeth after me, is not worthy of me.

We have much the same, Matth. 16.24. Mark 8.34. Luke 9.23. It is not he that maketh not, but he that taketh not his Cross, that is, he that doth not Willingly, and Chearfully, and Patiently bear, and undergo those Tryals, and Afflictions, and Persecutions, which God in the way of his Providence, shall lay upon him, and bring him into, for my sake, and my Gospel; is not worthy of the name or Reward of my Disciples. Our Saviour calls all such Tryals, The Cross; either with reference to the Roman last Punishment, by Crucifying or signifying what Death he should dye, and with reference to his own Cross.

Marginal references: Luke 14.27.

39 He that findeth his life, shall lose it: and he that loseth his life for my sake shall find it.

Iohn Ch. 12.25. giveth us a Commentary upon these Words thus. He that loveth his Life shall lose it, and he that hateth his Life in this World, shall keep it unto Life Eternal. He in this Text is said to find his Life, who thinks that he hath found, that is, saved it, who is so much in love with his Life, that rather than he will lose it, he will lose Gods favour, deny the Lord that bought him, deny the most Fundamental Truths of the Gospel. The Man that doth thus (saith Christ) shall lose it, possibly, he shall not obtain the end he aimeth at here, but if he doth, he shall lose Eternal Life. When on the contrary, he that is Valiant for the Truth, shall sometimes be preserved, notwithstanding his Enemies rage, but if this happens not, yet he shall have Life Eternal, his Mortality shall be swallowed up in Life.

Marginal references: Luke 17.33.

42 And whosoever shall give to drink to one of these little ones a cup of cold water only, in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.

He that receiveth you, receiveth me, &c. we have the same Luke 10.16. only there it is. He that heareth you, heareth me, and there is added, And he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me; in Iohn 13, 20. it is, Verily, Verily, I say unto you, he that receiveth whomsoever I send, receiveth me, and he that receiveth me, receiveth him that sent me. As great Princes account what Favour is shewn to their Embassadours, who represent their Persons, shewn unto themselves, and whatsoever Indignities, or Affronts are done unto them, as done to themselves, so doth Christ. Receiving is a general Term, and capable of a large interpretation. That Hearing is one Branch of it, Luke tells us. The Scope of the Context, and the Words that follow, do manifest that a giving Entertainment to them in their houses, is another thing here meant. There is another more inward, receiving of their Doctrine by Faith, and Love to which undoubtedly, there will be a great reward. But whether it be here intended, I doubt. Our Saviour was sending the 12 out, he had commanded them to take with them, no Gold, Silver, nor Brass, no Scrip, &c. but when they came into any City, to inquire who there were in that City, who were worthy Men, Favourers to the Gospel, and ready to entertain Strangers, and to go to their House or Houses, Saluting them, and to abide there, till they left the place. He furnisheth them here as it were with a Ticket, or Bill of Exchange. He gives them an Assurance, that whatsoever kindness should be done to them, he would account it as done to himself. And further hath assured both them, and all the World, That if any should come to them to reveal the Will of God (for that the Term Prophet signifyeth) if they give him an Entertainment upon that account, they should be rewarded. What is here meant by the Term; a Prophets reward is variously guessed, whether it be. 1. The reward which God hath appointed for such as entertain his Prophets. 2. Or such a reward as such a Prophet shall himself receive, or. 3. The reward which the Prophet will give him or them, viz. Prayers and Instruction. That which appears to me most probable, is that no more is meant, then a Liberal reward. For such shall be the reward of those who turn many to Righteousness, Dan. 12.3. Those words [in the Name of a Prophet] are both exclusive of t ose from the benefit of this promise▪ who receive and entertain the Ministers of the Gospel, upon any other account then this, that they are the Lords Prophets ▪ and also encouraging to those who may discern, they have been mistaken in their Acts of Charity of this Nature; if they have been sincere in their Designs, and Actions, they shall not lose their reward, tho the pretended Prophet so entertained prove but an Impostor. And whosoever shall give to one of these little ones a Cup of Cold Water only, in the Name of a Disciple: He shall not lose his reward. Christ will not only reward those who shew love to his Prophets, but those who shew kindness to his Members, whom the World counts Contemptible, and calleth little ones; nor shall those only be rewarded, who give them great Entertainments, and make them great Presents, but (if it be proportionable to what they are able to do) tho it be a kindness of the mo[illegible: 1 letter]t Minute Consideration, but a Cup of Cold Water, they shall be rewarded. God rewards the love we shew to him and the good Actions, that flow from it. Here are three Persons mentioned, for whose Entertainment, and reception, God hath provided in this Promise. A Prophet. A Righteous Man, a little one. And a three-fold reward promised. The reward of a Prophet. The reward of a Righteous Man, and his reward. How to distinguish the Righteous Man, and the little one, I cannot tell, unless we understand by the Righteous man, one more perfect, more Eminent in holiness, and by the little one, one that is sincere, tho we cannot Judge him so grown in Grace, and the knowledge of Christ. I should understand no more by the three-fold rewards, then Gods more particular Value for his Ministers, and for such as are more perfect in Holiness. While in the mean time he will not break the bruised Reed, nor quench the smoaking Flax, and that every one shall be rewarded according to his Works. Which shall not be measured by the quantity of the Gift, but by the Obedience, and Affection, and Ability of the giver; Luke 21.2, 3. Heb. 6.1[illegible: 1 letter].

Marginal references: Chap. 25.40. Mar. 9.41.

The Apostles Sent Forth.

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, v. 1. He had called them some time before to be disciples, his immediate followers and constant attendants, and he then told them that they should be made fishers of men, which promise he now performed. Note, Christ commonly confers honours and graces by degrees; the light of both, like that of the morning, shines more and more. All this while Christ had kept these twelve,

1. In a state of probation. Though he knows what is in man, though he knew from the first what was in them (John vi. 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 Tim. iii. 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 Tim. v. 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 xii. 26). Paul had Christ revealed, not only to him, but in him, before he went to preach him among the Gentiles, Gal. i. 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 Tim. ii. 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, Prov. xxvi. 6. Christ taught his disciples before he sent them forth (ch. v. 2), and afterwards, when he enlarged their commission, he gave them more ample instructions, Acts i. 3.

II. What the commission was that he gave them.

1. He called them to him, v. 1. He had called them to come after him before; now he calls them to come to him, admits them to a greater familiarity, and will not have them to keep at such a distance as they had hitherto observed. They that humble themselves shall thus be exalted. The priests under the law were said to draw near and approach unto God, nearer than the people; the same may be said of gospel ministers; they are called to draw near to Christ, which, as it is an honour, so should strike an awe upon them, remembering that Christ will be sanctified in those that come nigh unto him. It is observable, that when the disciples were to be instructed, they came unto him of their own accord, ch. v. 1. But now they were to be ordained, he called them. Note, It well becomes the disciples of Christ to be more forward to learn than to teach. In the sense of our own ignorance, we must seek opportunities to be taught; and in the same sense we must wait for a call, a clear call, ere we take upon us to teach others; for no man ought to take this honour to himself.

2. He gave them power, exousian, authority in his name, to command men to obedience, and for the confirmation of that authority, to command devils too into a subjection. Note, All rightful authority is derived from Jesus Christ. All power is given to him without limitation, and the subordinate powers that be are ordained of him. Some of his honour he put on his ministers, as Moses put some of his on Joshua. Note, It is an undeniable proof of the fulness of power which Christ used as Mediator, that he could impart his power to those he employed, and enable them to work the same miracles that he wrought in his name. He gave them power over unclean spirits, and over all manner of sickness. Note, The design of the gospel was to conquer the devil and to cure the world. These preachers were sent out destitute of all external advantages to recommend them; they had no wealth, nor learning, nor titles of honour, and they made a very mean figure; it was therefore requisite that they should have some extraordinary power to advance them above the scribes.

(1.) He gave them power against unclean spirits, to cast them out. Note, The power that is committed to the ministers of Christ, is directly levelled against the devil and his kingdom. The devil, as an unclean spirit, is working both in doctrinal errors (Rev. xvi. 13), and in practical debauchery (2 Pet. ii. 10); and in both these, ministers have a charge against him. Christ gave them power to cast him out of the bodies of people; but that was to signify the destruction of his spiritual kingdom, and all the works of the devil; for which purpose the Son of God was manifested.

(2.) He gave them power to heal all manner of sickness. He authorized them to work miracles for the confirmation of their doctrine, to prove that it was of God; and they were to work useful miracles for the illustration of it, to prove that it is not only faithful, but well worthy of all acceptation; that the design of the gospel is to heal and save. Moses's miracles were many of them for destruction; those Mahomet pretended to, were for ostentation; but the miracles Christ wrought, and appointed his apostles to work, were all for edification, and evince him to be, not only the great Teacher and Ruler, but the great Redeemer, of the world. Observe what an emphasis is laid upon the extent of their power to all manner of sickness, and all manner of disease, without the exception even of those that are reckoned incurable, and the reproach of physicians. Note, In the grace of the gospel there is a salve for every sore, a remedy for every malady. There is no spiritual disease so malignant, so inveterate, but there is a sufficiency of power in Christ, for the cure of it. Let none therefore say there is no hope, or that the breach is wide as the sea, that cannot be healed.

III. The number and names of those that were commissioned; they are made apostles, that is, messengers. An angel, and an apostle, both signify the same thing—one sent on an errand, an ambassador. All faithful ministers are sent of Christ, but they that were first, and immediately, sent by him, are eminently called apostles, the prime ministers of state in his kingdom. Yet this was but the infancy of their office; it was when Christ ascended on high that he gave some apostles, Eph. iv. 11. Christ himself is called an apostle (Heb. iii. 1), for he was sent by the Father, and so sent them, John xx. 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 xxii. 30. These were the twelve stars that made up the church's crown (Rev. xii. 1): the twelve foundations of the new Jerusalem (Rev. xxi. 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 impanelled to enquire between the King of kings, and the body of mankind; and, in this chapter, they have their charge given them, by him to whom all judgment was committed.

2. Their names are here left upon record, and it is their honour; yet in this they had more reason to rejoice, that their names were written in heaven (Luke x. 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 (v. 3), but in two things there is a variation from the accounts of Mark and Luke, Mark iii. 18; Luke vi. 15. There, Matthew is put first; in that order it appears he was ordained before Thomas; but here, in his own catalogue, Thomas is put first. Note, It well becomes the disciples of Christ in honour to prefer one another. There, he is only called Matthew, here Matthew the publican, the toll-gatherer or collector of the customs, who was called from that infamous employment to be an apostle. Note, It is good for those who are advanced to honour with Christ, to look unto the rock whence they were hewn; often to remember what they were before Christ called them, that thereby they may be kept humble, and divine grace may be the more glorified. Matthew the apostle was Matthew the publican.

(5.) Simon is called the Canaanite, or rather the Canite, from Cana of Galilee, where probably he was born; or Simon the Zealot, which some make to be the signification of 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.

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 (ch. xv. 24), for he was a minister of the circumcision (Rom. xv. 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 iii. 26. Note, Christ had a particular and very tender concern for the house of Israel; they were beloved for the fathers' sakes, Rom. xi. 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 Jer. ii. 6. The Gentiles also had been as lost sheep, 1 Pet. ii. 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, v. 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 vi. 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 iii. 4. This proclaims salvation at hand, nigh them that fear God; mercy and truth meet together (Ps. lxxxv. 9, 10), that is, the kingdom of heaven at hand: not so much the personal presence of the king; that must not be doated 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, Heb. xiii. 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, v. 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 (Rom. iii. 24), freely by his grace, Buy medicines without money, and without price, Isa. lv. 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 viii. 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, v. 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, ch. vi. 25, &c. 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, v. 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 Cor. ix. 13, 14. It is fit they should have their maintenance from their work. Ministers are, and must be, workmen, labourers, and they that are so are worthy of their meat, so as not to be forced to any other labour 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 endeavour 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, v. 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 neighbours; 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 favour of a gospel offer; but some would be more likely than others to give the apostles and their message a favourable 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 (v. 9), nor expected to receive any (v. 8); but they must look out for accommodations in private houses, with those that would entertain them well, and expect no other recompence 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 xxviii. 14. It is implied, that if they did enquire who was worthy, they might discover them. They that were better than their neighbours 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 odours. Every body knew where the seer's house was, 1 Sam. ix. 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 unskilful and unfaithful in a little, will also be in much, Luke xvi. 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, Hos. xi. 4. When Peter made the first offer of the gospel to Cornelius, a Gentile, Peter was first saluted; see Acts x. 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, v. 13. It seems then, that after they had enquired for the most worthy (v. 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 not, 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, Ps. xxxv. 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 favours, 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 behaviour. Thus Esau lost his birthright (Gen. xxv. 34), and Saul his kingdom, 1 Sam. xiii. 13, 14.

2. They are here directed how to carry it towards those that were refusers of them. The case is put (v. 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, Ps. ci. 3. The prophet was not to eat or drink in Bethel, 1 Kings xiii. 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 vi. 11. Compare Jam. v. 3. See this practised, Acts xiii. 51, xviii. 6. Note, They who despise God and his gospel shall be lightly esteemed.

(2.) The doom passed upon such wilful recusants, v. 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 (Gen. xiii. 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 (Gen. xix. 4, 5), and hearkened not to their words, v. 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 (Ezek. xvi. 48, 49), much more now he sent them his Son, the great Prophet.

Instructions to the Apostles.

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, v. 16. And what may a flock of poor, helpless, unguarded sheep expect, in the midst of a herd of ravenous wolves, but to be worried and torn? Note, Wicked men are like wolves, in whose nature it is to devour and destroy. God's people, and especially his ministers, are like sheep among them, of a contrary nature and disposition, exposed to them, and commonly an easy prey to them. It looked unkind in Christ to expose them to so much danger, who had left all to follow him; but he knew that the glory reserved for his sheep, when in the great day they shall be set on his right hand, would be a recompence sufficient for sufferings as well as services. They are as sheep among wolves, that is frightful; but Christ sends them forth, that is comfortable; for he that sends them forth will protect them, and bear them out. But that they might know the worst, he tells them particularly what they must expect.

(1.) They must expect to be hated, v. 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 xv. 25), no marvel if it hated those that bore his image and served his interests. We hate what is nauseous, and they are counted as the offscouring of all things, 1 Cor. iv. 13. We hate what is noxious, and they are counted the troublers of the land (1 Kings xviii. 17), and the tormentors of their neighbours, Rev. xi. 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 (v. 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 colour of law and justice. In the place of judgment there is wickedness, persecuting wickedness, Eccl. iii. 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 (v. 21); They shall deliver them to death, to death in state, with pomp and solemnity, when it shows itself most as the king of terrors. The malice of the enemies rages so high as to inflict this; it is the blood of the saints that they thirst after: the faith and patience of the saints stand so firm as to expect this; Neither count I my life dear to myself: the wisdom of Christ permits it, knowing how to make the blood of the martyrs the seal of the truth, and the seed of the church. By this noble army's not loving their lives to the death, Satan has been vanquished, and the kingdom of Christ and its interests greatly advanced, Rev. xi. 11. They were put to death as criminals, so the enemies meant it, but really as sacrifices (Phil. ii. 17; 2 Tim. iv. 6); as burnt offerings, sacrifices of acknowledgement to the honour of God, and in his truth and cause.

(4.) They must expect, in the midst of these sufferings, to be branded with the most odious and ignominious names and characters that could be. Persecutors would be ashamed in this world, if they did not first dress up those in bear-skins whom they thus bait, and represent them in such colours as may serve to justify such cruelties. The blackest of all the ill characters they give them is here stated; they call them Beelzebub, the name of the prince of the devils, v. 25. They represent them as ringleaders of the interest of the kingdom of darkness, and since every one thinks he hates the devil, thus they endeavour to make them odious to all mankind. See, and be amazed to see, how this world is imposed upon: [1.] Satan's sworn enemies are represented as his friends; the apostles, who pulled down the devil's kingdom, were called devils. Thus men laid to their charge, not only things which they knew not, but things which they abhorred, and were directly contrary to, and the reverse of. [2.] Satan's sworn servants would be thought to be his enemies, and they never more effectually do his work, than when they pretend to be fighting against him. Many times they who themselves are nearest akin to the devil, are most apt to father others upon him; and those that paint him on others' clothes have him reigning in their own hearts. It is well there is a day coming, when (as it follows here, v. 26) that which is hid will be brought to light.

(5.) These sufferings are here represented by a sword and division, v. 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 (Rev. vi. 4; xix. 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 vii. 54), and tormented by the testimony of Christ's witnesses (Rev. xi. 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 (v. 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 (Prov. xxix. 10), and therefore heaven is so much opposed on earth, because earth is so much under the power of hell, Eph. ii. 2.

These hard things Christ's disciples must suffer,

(1.) From men (v. 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 Cor. xv. 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 (Ps. cxxiv.), from whom we might expect protection and sympathy; men, and no more: mere men; men, and not saints; natural men (1 Cor. ii. 14); men of this world, Ps. xvii. 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 (Ps. ix. 20), and who art thou, that thou shouldst be afraid of a man that shall die? Isa. li. 12. Beware of the men, so Dr. Hammond; those you are acquainted with, the men of the Jewish sanhedrim, which disallowed Christ, 1 Pet. ii. 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 Cor. xi. 24. The Jews, under colour of zeal for Moses, were the most bitter persecutors of Christ and Christianity, and placed those outrages to the score of their religion. Note, Christ's disciples have suffered much from conscientious persecutors, that scourge them in their synagogues, cast them out and kill them, and think they do God good service (John xvi. 2), and say, Let the Lord be glorified, Isa. lxvi. 5; Zech. xi. 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 xviii. 30. Ye shall be brought before governors and kings (v. 18), who, having more power, are in a capacity of doing the more mischief. Governors and kings receive their power from Christ (Prov. viii. 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, Ps. ii. 1, 2; Acts iv. 25, 26. Note, It has often been the lot of good men to have great men for their enemies.

(4.) From all men (v. 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, Ps. xiv. 3. As far as the apostasy from God goes, so far the enmity against the saints goes; sometimes it appears more general than at other times, but there is something of this poison lurking in the hearts of all the children of disobedience. The world hates you, for it wonders after the beast, Rev. xiii. 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, v. 21. A man shall be, upon this account, at variance with his own father; nay, and those of the weaker and tenderer sex too shall become persecutors and persecuted; the persecuting daughter will be against the believing mother, where natural affection and filial duty, one would think, should prevent or soon extinguish the quarrel; and then, no marvel if the daughter-in-law be against the mother-in-law; where, too often, the coldness of love seeks occasion of contention, v. 35. In general, a man's foes shall be they of his own household (v. 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, Ps. ii. 2, 3. Christ's spouse suffers hard things from the anger of her own mother's children, Cant. i. 6. Sufferings from such are more grievous; nothing cuts more than this, It was thou, a man, mine equal (Ps. lv. 12, 13); and the enmity of such is commonly most implacable; a brother offended is harder to be won than a strong city, Prov. xviii. 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, v. 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, ch. xxi. 24, 25; xxii. 17, 18, 19; John vii. 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 xxiii. 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 (Ps. lviii. 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 ye harmless as doves. "Be mild, and meek, and dispassionate; not only do nobody any hurt, but bear nobody any ill will; be without gall, as doves are; this must always go along with the former." They are sent forth among wolves, therefore must be as wise as serpents, but they are sent forth as sheep, therefore must be harmless as doves. We must be wise, not to wrong ourselves, but rather so than wrong any one else; must use the harmlessness of the dove to bear twenty injuries, rather than the subtlety of the serpent to offer or to return one. Note, It must be the continual care of all Christ's disciples, to be innocent and inoffensive in word and deed, especially in consideration of the enemies they are in the midst of. We have need of a dove-like spirit, when we are beset with birds of prey, that we may neither provoke them nor be provoked by them: David coveted the wings of a dove, on which to fly away and be at rest, rather than the wings of a hawk. The Spirit descended on Christ as a dove, and all believers partake of the Spirit of Christ, a dove-like spirit, made for love, not for war.

(3.) Beware of men, v. 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 vii. 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, v. 19. "When you are brought before magistrates, conduct yourselves decently, but afflict not yourselves with care how you shall come off. A prudent thought there must be, but not an anxious, perplexing, disquieting thought; let this care be cast upon God, as well as that—what you shall eat and what you shall drink. Do not study to make fine speeches, ad captandam benevolentiam—to ingratiate yourselves; affect not quaint expressions, flourishes of wit, and laboured periods, which only serve to gild a bad cause; the gold of a good one needs it not. It argues a diffidence of your cause, to be solicitous in this matter, as if it were not sufficient to speak for itself. You know upon what grounds you go, and then verbaque 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, Dan. iii. 16. See Ps. cxix. 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, v. 23. "Thus reject them who reject you and your doctrine, and try whether others will not receive you and it. Thus shift for your own safety." Note, In case of imminent peril, the disciples of Christ may and must secure themselves by flight, when God, in his providence, opens to them a door of escape. He that flies may fight again. It is no inglorious thing for Christ's soldiers to quit their ground, provided they do not quit their colours: they may go out of the way of danger, though they must not go out of the way of duty. Observe Christ's care of his disciples, in providing places of retreat and shelter for them; ordering it so, that persecution rages not in all places at the same time; but when one city is made too hot for them, another is reserved for a cooler shade, and a little sanctuary; a favour to be used and not to be slighted; yet always with this proviso, that no sinful, unlawful means be used to make the escape; for then it is not a door of God's opening. We have many examples to this rule in the history both of Christ and his apostles, in the application of all which to particular cases wisdom and integrity are profitable to direct.

(6.) Fear them not (v. 26), because they can but kill the body (v. 28). Note, it is the duty and interest of Christ's disciples, not to fear the greatest of their adversaries. They who truly fear God, need not fear man; and they who are afraid of the least sin, need not be afraid of the greatest trouble. The fear of man brings a snare, a perplexing snare, that disturbs our peace; an entangling snare, by which we are drawn into sin; and, therefore, it must be carefully watched, and striven, and prayed against. Be the times never so difficult, enemies never so outrageous, and events never so threatening, yet need we not fear, yet will we not fear, though the earth be removed, while we have so good a God, so good a cause, and so good a hope through grace.

Yes, this is soon said; but when it comes to the trial, racks and tortures, dungeons and galleys, axes and gibbets, fire and faggot, are terrible things, enough to make the stoutest heart to tremble, and to start back, especially when it is plain, that they may be avoided by a few declining steps; and therefore, to fortify us against this temptation, we have here,

[1.] A good reason against this fear, taken from the limited power of the enemies; they kill the body, that is the utmost their rage can extend to; hitherto they can go, if God permit them, but no further; they are not able to kill the soul, nor to do it any hurt, and the soul is the man. By this it appears, that the soul does not (as some dream) fall asleep at death, nor is deprived of thought and perception; for then the killing of the body would be the killing of the soul too. The soul is killed when it is separated from God and his love, which is its life, and is made a vessel of his wrath; now this is out of the reach of their power. Tribulation, distress, and persecution may separate us from all the world, but cannot part between us and God, cannot make us either not to love him, or not to be loved by him, Rom. viii. 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 Thess. i. 9); he will in it make his power known; not only his authority to sentence, but his ability to execute the sentence, Rom. ix. 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, Ps. xc. 11. When Adam, in innocency, was awed by a threatening, let none of Christ's disciples think that they need not the restraint of a holy fear. Happy is the man that fears always. The God of Abraham, who was then dead, is called the Fear of Isaac, who was yet alive, Gen. xxxi. 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 iv. 19. They who are afraid of a man that shall die, forget the Lord their Maker, Isa. li. 12, 13; Neh. iv. 14.

(7.) What I tell you in darkness, that speak ye in light (v. 27); "whatever hazards you run, go on with your work, publishing and proclaiming the everlasting gospel to all the world; that is your business, mind that. The design of the enemies is not merely to destroy you, but to suppress that, and, therefore, whatever be the consequence, publish that." What I tell you, that speak ye. Note, That which the apostles have delivered to us is the same that they received from Jesus Christ, Heb. ii. 3. They spake what he told them—that, all that, and nothing but that. Those ambassadors received their instructions in private, in darkness, in the ear, in corners, in parables. Many things Christ spake openly, and nothing in secret varying from what he preached in public, John xviii. 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 i. 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 (Prov. i. 20, 21; viii. 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 x. 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 xx. 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, v. 23. Ye shall not have gone over the cities of Israel, till the Son of man be come. They were to preach that the kingdom of the Son of man, the Messiah, was at hand; they were to pray, Thy kingdom come: now they should not have gone over all the cities of Israel, thus praying and thus preaching, before that kingdom should come, in the exaltation of Christ, and the pouring out of the Spirit. It was a comfort, [1.] That what they said should be made good: they said the Son of man is coming, and behold, he comes. Christ will confirm the word of his messengers, Isa. xlvi. 26. [2.] That it should be made good quickly. Note, It is matter of comfort to Christ's labourers, that their working time will be short, and soon over; the hireling has his day; the work and warfare will in a little time be accomplished. [3.] That then they should be advanced to a higher station. When the Son of man comes, they shall be endued with greater power from on high; now they were sent forth as agents and envoys, but in a little time their commission should be enlarged, and they should be sent forth as plenipotentiaries into all the world.

(2.) Here are many words that relate to their work in general, and the troubles they were to meet with in it; and they are good words and comfortable words.

[1.] That their sufferings were for a testimony against them and the Gentiles, v. 18. When the Jewish consistories transfer you to the Roman governors, that they may have you put to death, your being hurried thus from one judgment-seat to another, will help to make your testimony the more public, and will give you an opportunity of bringing the gospel to the Gentiles, as well as to the Jews; nay, you will testify to them, and against them, by the very troubles you undergo. Note, God's people, and especially God's ministers, are his witnesses (Isa. xliii. 10), not only in their doing work, but in their suffering work. Hence they are called martyrs—witnesses for Christ, that his truths are of undoubted certainty and value; and, being witnesses for him, they are witnesses against those who oppose him and his gospel. The sufferings of the martyrs, as they witness to the truth of the gospel they profess, so they are testimonies of the enmity of their persecutors, and both ways they are a testimony against them, and will be produced in evidence in the great day, when the saints shall judge the world; and the reason of the sentence will be, Inasmuch as ye did it unto these, ye did it unto me. Now if their sufferings be a testimony, how cheerfully should they be borne! for the testimony is not finished till those come, Rev. xi. 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, Exod. iv. 10. When Jeremiah was set over the kingdoms, he objected, I am but a child, Jer. i. 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 labour 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 speaketh in you, v. 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 (Exod. iv. 12), Go, and I will be with thy mouth, and with thy heart.

[3.] That he that endures to the end shall be saved, v. 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 xxii. 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 iii. 17. God will give an expected end, Jer. xxix. 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 Cor. x. 13. Thirdly, Salvation will be the eternal recompence 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 Cor. iv. 16; 17, 18; Heb. x. 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 thou shalt 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 (v. 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 xiii. 16. Here it is given as a reason, why they should not stumble at the hardest sufferings. They are reminded of this saying, John xv. 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, v. 26. We understand this, First, Of the revealing of the gospel to all the world. "Do you publish it (v. 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 ii. 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 innocency of Christ's suffering servants, that are called Beelzebub; their true character is now invidiously disguised with false colours, but however their innocency and excellency 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 Cor. iv. 9. All their reproach shall be rolled away, and their graces and services, that are now covered, shall be revealed, 1 Cor. iv. 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, v. 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, v. 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 xii. 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 xii. 6, it is thus expressed, Not one of them is forgotten before God, forgotten to be provided for; he feedeth them, ch. vi. 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 (Lev. xiv. 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 privily 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 (Ps. xxxviii. 12-15; lxiv. 4, 7), and make our souls to escape as a bird (Ps. cxxiv. 7); Fear ye not, therefore, v. 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 (Ps. viii. 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 (v. 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 xxi. 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, v. 32, 33. Note, First, It is our duty, and if we do it, it will hereafter be our unspeakable honour 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 honour 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 favourites, 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 honour Christ he will thus honour. They honour him before men; that is a poor thing: he will honour 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, ch. vii. 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, v. 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 (v. 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, Deut. xxxiii. 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, v. 39. He that findeth 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 loseth 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, v. 40-42. He that receiveth you, receiveth 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 labour 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 receiveth you, receiveth me. Honour or contempt put upon an ambassador reflects honour 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 honour rises higher, He that receiveth me, receiveth 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, ch. xxv. 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, v. 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 favour. 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 xxi. 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 neighbours, 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.

CHAP. X.

Verse 1. And when he had called the twelve.] HE had set them to pray, and now he sets them to work. Ora [illegible: 1 word] 9. 38. & labora, is an old proverb. And [illegible: 1 word] â manu invocanda est Minerva, said the heathens. To pray to pray, is to mock God, and lose ones labour. Solomon saith, we must as well dig as beg [illegible: 1 word] knowledge, Prov. 2. 3, 4. Else, to beg is bootlesse. The talk [illegible: 1 word] the lips onely brings want, Prov. 14. 23. Christ seemed here to say to his praying Disciples, as once he did to Moses: Why [illegible: 1 word]. 14. 15. cryest thou unto me? speak unto the children of Israel, that they goe forward.

Verse 2. Now the names of the twelve, &c.] Their names are registred and had in honour; when the Grandees of the earth, those men of renown in their generation, [illegible: 1 word] either buried in oblivion, or wrapt up in the sheet of shame; their memory, haply is preserved, but stinks in the keeping, as that rich glutton, Luk. 16. who is not so [illegible: 1 word] as named, as poor Lazarus [illegible: 1 word]. Peter and Andrew his brother, &c.] I hey goe coupled, two and two together. And this first for their own sakes, Two are better [illegible: 1 word]. [illegible: 1 word]. 9, 10, [illegible: 1 word]. [illegible: 1 word]. then one, [illegible: 1 word] Solomon. For first if they fall, the one will lift up his fellow, as that which is stronger, shoreth up that which is weaker. 2. If two lie together, then they have heat. When Silas came, Paul burnt in spirit: whiles Iehojada lived, Ioash wasAct. 18. 5. free and forward for God: he was the first that complained of2 Chron. 24. 4, 5. 6. the negligence of his best officers in [illegible: 1 word] the Temple. Whiles Bradford was alive, he kept up Ridley, and so did Latimer Cranmer, from thinking upon revolt. 3. If one prevail, two shall withstand him. The enemy is readiest to assault, where none is by to assist: and much of our strength is lost in the losse of a faithfull friend: Whence Paul so rejoiced, that Epaphroditus recovered, Phil. 2. 27. For their own mutuall help and comfort was it therefore,Hom. Ilias. that they were sent out by [illegible: 1 word], [non-Latin text not transcribed], as the Divisae his [illegible: 1 word] sed mens suit [illegible: 1 word], pavit ore Lutherus oves, flore [illegible: 1 word] [illegible: 1 word], [non-Latin text not transcribed] Poet speaks of his Ulysses and Diomedes, sent to fetch in the Palladium. Secondly for the sake of others, that the bad might be the sooner set down and covinced; the better confirmed and setled in the truth; sith in the mouth of two or three witnesses, &c. For this it was, that God set forth those noble pairs, Moses and Aaron, [illegible: 1 word] and Jehoshuah, Paul and Barnabas; the two faithfull witnesses, Revel. 11. 3. Luther and Melancthon, Zuinglius and Oeco lampadius, &c.

Verse. 3. Bartholomew.] This, say some, was that Nathaniel, Joh. 1. He is by Dionysius quoted to have said of Divinity, Et Magnam esse & minimam: that it was large in a little room. Matthew the Publican.] See here, as in a mirrour, Christs free grace in such a choice, [illegible: 1 word] Matthews true grace in not dissembling his old trade, but shaming himfelf that God might be glorified: and thankfully crying out with Iphicrates, [non-Latin text not transcribed], from how sinfull and [illegible: 1 word], to how high and honourable a calling and course of life am I advanced?

Verse 4. Simon the Canaanite.] [illegible: 1 word] a man of Cana in Galilee, (as Judas Escariot) that is, a man of Kerioth; See Josh. 15. 25.) [non-Latin text not transcribed] Simon the Zelot, St Luke calls him. Christ, when he called him [illegible: 2 words]. Cic. 5 Tusc. Hor. de art poet. to the Apostleship, either found him, or made him [illegible: 1 word]: Tardis mentibus virtus non facile committitur. —[illegible: 1 word] osse Poetis Non Dij non homines, non concessêre columnae.

Verse 5. [illegible: 1 word] twelve Jesus sent forth] Out of deep commiseration [non-Latin text not transcribed]. of those poor scattered sheep, that lay panting for life, andMat. 9. [illegible: 1 word]. well nigh gasping their last. Saul, that ravening wolf of Benjamin, and his fellow-Pharisees, not onely breathed out threatnings,Act. 91. but worried Christs sheep, that bore golden [illegible: 1 word]. Now, because he could not goe to them all himself in person, he sends out the twelve. There by also to teach them and us, that no Minister is so thorowly [illegible: 1 word] to all good works, but that he may need the2 [illegible: 1 word]. 3. 17. [illegible: 1 word] and [illegible: 1 word] of his fellow-labourers. And this I conceive, was at [illegible: 1 word] the end of erecting Colledges and Cathedrals.

Verse 6. To the lost sheep] This is the common condition of [illegible: 1 word]. 53. 6. us [illegible: 1 word]. All [illegible: 1 word] like sheep have gone astray. The Prophet saith not, like dogs: [illegible: 1 word] these, though [illegible: 1 word], will finde their way home again. Nor [illegible: 1 word] swine: for these also when lugd, or against a storm, will [illegible: 1 word] to their home. But like sheep, that silly creature: then the which as none is more apt to wander, so neither any more unable to return.

Verse 7. The kingdom of heaven is at hand.] Repent therefore. Men will doe much for a kingdom. And, nothing [illegible: 1 word] then a Kingdom, and that of Heaven, can buy men out of their sweet [illegible: 1 word] How many [illegible: 1 word] we daily making answer to the motion of this [illegible: 1 word] kingdom [illegible: 1 word] them by God, as the Olive and vine did in Jothams parable? Shall I leave my fat and sweet sins [illegible: 1 word] Paris [illegible: 6 words]. to [illegible: 1 word], though [illegible: 1 word] God? And yet every man must be either a King or a caytiffe: raign in heaven, or roar for ever in hell. And this the [illegible: 1 word] were bid, where ever they came to preach, not to sing masse, which is the chief office of Priests among the Papists. And for the people, they are taught to believe, that the [illegible: 1 word] only is a [illegible: 1 word] of duty: but the going to Sermons a matter [illegible: 1 word] conveniency, and such as [illegible: 1 word] left free to mens leisures, and opportunities, [illegible: 6 words]. without imputation of sin.

Verse 8. Heal the sick.] God glorifies [illegible: 1 word] by the fruits of our sin, and the [illegible: 1 word] of his own wrath. This great Alchimist [illegible: 1 word] how to extract good out of evil. He can make golden [illegible: 1 word], 1 Pet. 1 7. medicinall [illegible: 1 word]; fetch his own honour out of the depths of our [illegible: 1 word], as wine draws a [illegible: 1 word] vertue from the [illegible: 1 word] of vipers, and as scarlet pulls out the vipers [illegible: 1 word]. Freely ye have received.] And so have we in some sort, and in [illegible: 2 words]: sith no pains we take, no cost we are at, can possibly [illegible: 1 word] so great a [illegible: 1 word], as is [illegible: 1 word] unto us.

Verse 9. Provide neither gold, &c.] To wit, for this present [illegible: 1 word] (for at other times our Saviour had money, and he put it [illegible: 1 word] in a [illegible: 1 word]-pouch, but in a bag so big, as that it needed a [illegible: 1 word]) [illegible: 1 word] now [illegible: 1 word] would [illegible: 1 word] them, by experience of his [illegible: 2 words] in feeding and securing them, to trust him for ever.

Verse 10. Neither two coats] That may be a burden to you. Neither shooes] But sandals, a lighter kinde of wearing. Nor yet staves] Either for offence or defence: a dog shall not wag his tongue at you: Or not a staff, that may cumber you. But take a staff (as St Marke hath it) sc. that may ease and relieve youMark. 6. 8, 9. in your hard toil and travel. The workman is worthy of his meat] Of his wages, saith St Marke; of both, as labourers in Gods [illegible: 1 word]; of double honour, saith St Paul, both countenance and maintenance.

Verse 11. Enquire, who in it is worthy] That is, faithfull, as Lydia was, Acts 16. 15. and Philip the Evangelist, Acts 21. 8. and Mary the mother of Mark, Acts 12. 12. Lo here whither Ministers should resort, and where should be their Rendevouz, Psal. 26.4 & Psal. 16. 3. In the excellent ones of the earth should be their delight. I forget Lords and Ladies, said good M. Fox, to remember Gods poor Saints.

Verse 12. And when ye come into an house,] Into the Synagogues and other places of publike meeting, our Saviour sends them not as yet, because they were but young beginners, and wanted [illegible: 1 word] and other abilities: but bids them teach privately, catechize from house to house, and not stretch the wing beyond the nest, till better fledged, and fitted for flight.

Verse 13. If that house be worthy] The Saints are the only Worthies, of whom the world is not worthy. These shall walkHeb. 11. with Christ, for they are worthy. But the heart of the wicked is littleRev. 3. worth, Prov. 10. 20. Let your peace come upon it] Christian salutations are effectuall benedictions. We [illegible: 1 word] you in the Name of the Lord. Psal. 129. 8. Let your peace return unto you] Something will come of your good wishes; if not to others, to your selves: you shall be paidIsa. 49. 4, [illegible: 1 word]. for your pains as the Physitian is, though the patient dies; as the Lawyer hath his fee though his clients cause miscarry. God will [non-Latin text not transcribed]. reward his Ministers. though Israel be not gathered, secundum [illegible: 1 word], non [illegible: 1 word] proventum, as Bernard hath it.

Verse 14. And whosoever shall not receive you] Two sure signes of reprobate goats, 1. Not to receive Christs Ministers to house and harbour, accounting themselves happy in such an entertainment. 2. Not to hear their words. The most good is done by Gods Ministers commonly at first coming. Then some receive the word with admiration, others are daily more and more hardned: as fish, though fearfull, stir not at the great noise of the sea, whereunto they are accustomed: and as birds that build in a belfree, startle not at the tolling of the bell. Shake off the dust of your feet] In token that you sought not theirs, but them, and that you will not carry away so much as any of their accursed dust: that you will not have any communion at all with them, wait no longer upon them: that the dust of those feet (that should have been beautifull) shall be fatall and ferall to them; that God shall hence-forward beat them here as small as dust with his heavy judgements, as with an iron-mace, and that hereafter he shall shake them off as dust, when they come to him forPsal. 2. salvation, at the last judgement.

Verse 15. It shall be more tolerable] God can better bear any thing, then the abuse of his free grace in the offers of mercy. Profligate professours and Profane Gospellers, shall one day wish, Oh that I had been a Sedomite, that I had neuer heard a Sermon! or oh that I might hear but one Sermon more, &c. Should Solemon forsake that God that had appeared unto him twice? Good turns aggrauate unkindnesses: and nothing more torments those in hell, then to think that they might have been happy, had they been worthy their years, as they say.

Verse 16. Bebold I send you forth, &c.] This might seem incredible to the Disciples, sith they were sent among the lost sheep of Israel. But strange though it seem, 'tis not so strange as true. Look for it therefore. Behold. Christ was in no such danger from Herod that fox, as from those wolves the Pharisees. As sheep in the midst of wolves] Who would make it their work to worry the flock, and suck their bloud, as did Saul that wolfe of the Tribe of Benjamin, and the Primitive Persecutours. [illegible: 1 word]. Chro. nol. pag. 333. Under Dioclesian, seventeen thousand Christians are said to have been slain in one moneth, amongst whom also was Serena the Empresse. Those ten Persecutions were so cruel, that St Hierom writes in one of his Epistles, that for every day in the year were murdered 5000. excepting only the first day of January. St Paul fell into the hands of that Lion Nero, qui orientem fidem primus Romae cruentavit, as Tertullian hath it, who therefore also calleth him, Dedicatorem damnationis Christianorum. All the rest of the Apostles are reported to have died by the hands of tyrants, save only St Iohn: who, in contempt of Christianity, and of Christ (that is, by interpretation, Gods Anointed) was cast by Domitian into a vessel of scalding oyl, but came forth fresh and unhurt, In dolum olei immissum ferunt ludibrij causa, quia Christiani à Christo, & [illegible: 1 word] [non-Latin text not transcribed] [illegible: 1 word] [illegible: 1 word]. in Apoc. 1. 9. Funo. Chronol. In lesse then four years they [illegible: 1 word] the lives of 800. innocents here, to their Idols in Q. Maries [illegible: 1 word]. by a miracle. After this, the Arrian hereticks raged extreamly, and made great havock of the innocent Lambs of Christ. Giezerichus an Arrian King of Vandals, is said to have exceeded all that went afore him in cruelty towards the Orthodox side, of both sexes. In that Laniena Parifiensis 30000. Protestants were basely butchered in one moneth, 300000. in one year. Stokesly Bishop of London, boasted upon his death-bed, that he had been the death of fifty hereticks in his time. His successour Bonner, was called the common cut-throat, and flaughter-slave generall to all the Bishops of England. And therefore (said a good woman that told him so in a Letter) it is wisdome for me, and all other simple sheep of the Lord, to keep us out of your butcherly stall, as long as we can. Especially, seeing you have such store already, that you are not able to drink all their bloud, lest you should break your belly; and [illegible: 1 word] let them lye still, and die for hunger. Thus she. But that above all is most horrid and hatefull, that is related of the Christians in Calabria, Anno 1560. For, being all thrust up in oue house together Act. and Mon. sol. [illegible: 1 word]. (saith M. Fox) as in a sheepfold, the Executioner comes in, and among them takes one and blindfolds him with a muffler about his eyes, and so leadeth him forth to [illegible: 1 word] larger place, where he commandeth him to kneel down. Which being so done, he cutteth his throat, and so [illegible: 1 word] him half dead. Then, taking his butchers Act. and Mon. sol. 859. knife, and muffler all of gore bloud, he cometh again to the rest: and so leadeth them one after another, and dispatcheth them all, to the number of 88. All the aged went to death more chearfully: the younger were more timerous. I tremble and shake (saith a Romanist, out of whose Letter to his Lord all this is [illegible: 1 word]) [illegible: 1 word] to remember how the [illegible: 1 word] held his bloudy knife between his teeth, with the bloudy mufler in his hand, and his arms all in gore bloud up to the elbows, going to the fold, and taking every one of them, one after another, by the hand, and so dispatching them all, no otherwise, then doth a butcher kill his calves and sheep. Be ye therefore wise as serpents, &c.] Let [illegible: 1 word] be mixt [non-Latin text not transcribed] [illegible: 1 word]. with warinesse, saith [illegible: 1 word], that it [illegible: 1 word] be the meeknesse of wisdome, Jam. 3 13. We must be neither foxes, nor yet asses. Meeknesse many times brings on injuries: a crow will stand upou a sheeps back, pulling off wool from her side. Now therefore as we must labour for columbine simplicity, and be no horned beasts, to pelt or gore others (as the word here signifies,) so for serpentine [non-Latin text not transcribed]. subtilty too, that we cast not our selves upon needlesse dangers. The Roman rule was, nec fugere, nec sequi, Christianity callethus not to a weak simplicity; but allowes us as much of the serpent as of the dove. The dove without the serpent is easily caught: the serpent, without the dove stings deadly. Religion without policy is too simple to be safe: Policy without Religion is too subtle to be good. Their match makes themselves secure, and many happy. A serpents eye is a singular ornament in a doves head. Harmlesse as doves] That neither provoke the hawke, not project revenge: but when pursued, they save themselves, if they can by flight, not by fight. Sometimes they sit in their dovecotes, [illegible: 1 word] columba caret, rost ro non [illegible: 1 word], & [illegible: 1 word] Possidet innocuos, [illegible: 1 word] grana [illegible: 1 word]. and see their nests destroyed, their young ones taken away, and killed before their eyes: neither ever do they offer to rescue or revenge, which all other fouls doe seem in some sort to doe.

Verse 17. But beware of men] Absurd and wicked men, saith Paul, bruitish men, skilfull to destroy, saith the Prophet, Meneaters, 1 Thes 3. 2. saith the Psalmist, Cannibals, that make no more conscienceEzek. 21. 31. to mischief Gods people, then to eat a meals meat when they are [illegible: 1 word]. 14. 4. hungry. These be those Lycanthropi, those wolves mentioned in the former verse. These are those mankinde men, that St Paul met with at Ephesus, 1 Cor. 15. 32. He fought wiih beasts after the manner of men, that is (as some interpret it) men fought with him, after the manner of beasts. Such a man was that monster of Millain in Bodin: de Repub. Such were the Primitive Persecutours, and such are the Pseudo-Catholicks of these times. A Act. and Mon [illegible: 1 word]. 8 18. Dutch-woman they buried alive for religion, with thorns under her. Another they shamefully defiled in the sight of her husband, and then forced her to draw a sword, and give her husband a deadly wound, her hands being ordered by them. The Town of Barre in France being taken by the Papists, all kinde of cruelty Ibid. 1951. was there used. Children were cut up, the guts and hearts of some of them pulled out, which in rage they gnawed with their teeth. The Italians which served the King, did for hatred of religionIbid.. break [illegible: 1 word] into such fury, that they did rip up a living childe, and took his liver, being as yet red hot, and eat it as meat. John Burgeolus President of Turon, an old man, being suspected to be a Protestant, and having bought his life with a great summe of money, was not withstanding taken and beaten cruelly with clubs and staves. And being stript of his clothes, was brought to the bank of the river Liger, and hanged, his feet upward, and head downward in the water, up to his breast. Then, he being yet alive, they openedThuanus. his belly, pull'd out his guts, and threw them into the river. And taking his heart, they put it upon a spear, carrying it with contumelious words, about the City. Were these men? or rather devils in the shape of men? What should I instance further in those late Irish unheard of cruelties, so well known, and so much written of? such as whereof the devil himself might be ashamed, had he any shame in him. Lithgow a Scot, after he had with K. James his letters travelled thorow the greatest part of the known world, was, as he returned through Spain, in the City of Maligo suprized by nine Sergeants, and carried before the Governour. By whose appointment, they stripped him of his clothes, robbed him of his money, put him into a dark dungeon, shackled him, starved him, Lithgo[illegible: 1 letter]s Trav. wounded him, &c. In ten hours, he received seventy severall torments: At last, all the Lords Inquisitours commanded him to receive eleven strangling torments at midnight, and to be burnt body and bones to ashes, though they had nothing against him but suspition of religion. And yet after this, God wonderfully delivered him: He was brought on his bed to our King, wounded and broken, and made this relation to the face of Gundamor, the Spanish Ambassadour. They will scourge you] John Fortune, a Martyr in Q. Maries dayes, was thus threatned by one Mr Foster: You shall be whiptAct. and Mon. and burned for this year, I trow: His answer was, I should be full glad of that. For it is written, They will scourge you in their synagogues. And since the time that the sword of tyranny came into your hand, I heard of none that were whipt. Happy were I, if I had the maidenhead of that persecution.

Verse 18. And ye shall be brought before Governours] Yea they offered themselves to them, crying Christiani sumus, and so tyring them thereby, that one of them in a great chafe cryed out, O miseri, si libet perire, num vobis rupes aut restes de sunt? CanArtias Antoninus apud Tertull. ye finde no other way to dispatch your selves, but that I must be troubled with you? And before Kings, for my sake. As Paul before Agrippa, and afterwards Nero; Luther before Charles 5. Lambert before Hen. 8.

Verse 19. Take no thought how, or what ye shall speak] Be not anxious about either matter or manner of your apology for your selves. Ye shall be supplied from on high both with invention and elocution. Demosthenes, that great Oratour, was many times [illegible: 1 word], when he spake to King Philip, and sometimes so amated that he had not a word more to say. Moses, that great scholar, feared he should want words when he was to stand before Pharaoh, and professeth, that since God had called him to that service, he found lesse freedom of speech then before. Latomus of Lovain, a very learned man, having prepared an eloquent Oration to Charles the fifth Emperour, was so confounded in the delivering of it, that he came off with great discredit, and fell into utter despair. No wonder therefore though the Apostles, being ignorant and unlettered men, were somewhat troubled how to doe when brought before Kings and Kesars. Our Saviour here cures them of that care, by a promise of helpe from heaven: And they had it, Acts 2. & 4. & 5. & 7. And so had the Confessours and Martyrs in all ages of the Church. Nescio unde veniunt istae meditationes, saith Luther of [illegible: 1 line]. himself in a letter to his friend. And in his book of the Babylonish captivity he professeth, that whether he would or no, he became every day more learned then other. How bravely did Anne Askew, Alice Dri[illegible: 1 letter]er, and other poor women answer the Doctours, and put them to a nonplus? Was not that the spirit of the Father speaking in them?

Verse 20. But the Spirit of your Father] Who borroweth your mouth for present, to speak by. It is he that forms your speeches for you, dictates them to you, filleth you with matter, and furnisheth you with words. Fear not therefore your rudenesse to reply. There is no mouth into which God cannot put words: And how oft doth he chuse the weak and unlearned to confound the wise and mighty, as he did Balaams Asse to confute his master?

Verse 21. And the brother shall d[illegible: 1 letter]liver up the brother] As [illegible: 1 word] lib. 17. Alphonsus Diarius did his own brother John at Neoberg in Germany. So, Doctour London, made Filmer the Martyrs ownAct. and Mon. brother witnesse against him, cherishing him with meat and money, sol 1112. and telling him he should never lack as long as he lived: &c. So, one Woodman was delivered by his own brother into his enemies Ibid 1801. hands. Of him and other Martyrs burnt with him, White, Bishop of Winchister after Gardiner, falsly affirmed in a Sermon, Ibid 1813. Good people, these men deny Christ to God, and the holy Ghost to be God, &c. In the civil warres of France, the sonnes fought against their fathers, and brothers against brothers, and even womenHist. [illegible: 2 words] of [illegible: 1 word] [illegible: 1 word] fol. 647. took up arms on both sides, for defence of their religion. This is the effect of the Gospel of peace, but by accident. And the father the childe] As Philip K. of Spain; who said he had rather have no subjects then hereticks, as he called them: And, out of a bloudy zeal, suffered his eldest son Charles to be murderedHieron. [illegible: 1 word]. by the cruel Inquisition, because he seemed to favour the Protestant-side.

Verse 22. And ye shall be hated.] [illegible: 1 word] perinde crimine incendij quam odio humani generis convicti sunt, saith [illegible: 1 word] of those poor Christians, that by Nero wore haled to death for setting the City of Rome on fire, which was done by himself. [illegible: 1 word] Tertull. in Apolog. telleth us, that their name, and not their crime was punished in Christians. So Luther complaineth that there was in his [illegible: 2 words] bodiè par est [illegible: 1 word] uni & [illegible: 1 word] sacrilegio, [illegible: 1 word]. Evangelion Dei confiteri. Luth. dayes no crime comparable to that, of professing the Gospel. But he that endureth to the end] Apostacy looseth the things that it hath wrought, 2 Joh. 8. Non quaeruntur in Christianis initia, sed finis, saith [illegible: 1 word]. It is the evening that crowneth the day, and the last scene that commends the enterlude.

Verse 23. Flee ye into another.] That is, make all the haste thatEpist. ad [illegible: 1 word].! [illegible: 1 word]. may be, as Cant. 8. 14. Fuge, fuge Brenti, citò, citius, citissimè, Melch [illegible: 1 word] in vita [illegible: 1 word]. so friendly did a Senatour of Hala advise Brentius. He did so, and thereby saved his life. There was one Laremouth, Chaplain to Lady Aane of Cleve, a Scotch man, to whom in prison it was said, as he thought, Arise, and go thy wayes. Whereto when he gave no great heed at first, the second time it was so said. Upon this, as he [illegible: 1 word] to his prayers, it was said the third time likewise to him: which was half an hour after. So he arising upon the same, immediatly a peece of the prison wall fell down; and as the OfficersAct. and Mon. came in at the outer gate of the prison, he leaping over the ditch [illegible: 1 word]. 1945. escaped. And in the way meeting a certain beggar, changed his coat with him, and coming to the sea-shore, where he found a vessel ready to go over, was taken in, and escaped the search, which was straitly laid for him, all the countrey over. Tertullian was [illegible: 1 word]. de [illegible: 2 words]. too rigid in condemning all kinde of flight in time of persecution. Ye shall not have gon over the cities of Israel] This is another comfort to the Apostles and their successors, that though forced to [illegible: 1 word] from city to city, yet they shall still finde harbour, and places of employment. They shall not have finished, that is taught and converted all the cities of Gods Israel, both according to the flesh, and according to the faith, till the Sonne of man be come to judgement, see Matth. 24. 30. Luk. 21. 27.

Verse 24. The Disciple is not above his Master] Sweeten we the tartnesse of all our sufferings, with this sentence, as with so Sub [illegible: 1 word] Philosopho in Gallia, &c. much sugar. Blandina the Martyr being grievously racked and tortured, cryed out ever and anon Christiana sum I am a Christian; [illegible: 1 word]. and with that consideration was so relieved and refreshed, that all her torments seemed but a pastime to her.

Verse 25. It is sufficient for the Disciple, &c.] And a fair [illegible: 1 word] too, Joh. 21. 18. Peter thinks much that himself should be destined to die a Martyr, and not John. What shall he do? saith Peter. Follow thou me, saith our Saviour. I shall shew thee theNon decet [illegible: 1 word] sub capite spinis coronato vivant membra in delicijs. way to an ignominious suffering, what ever bocomes of John; though he shall suffer his part too. For if the head be crowned with thornes, should not the members feel the pain of it? If they have called the master of the house Beelzebub] That is [illegible: 1 word]. Master-fly, such as Pliny calleth [non-Latin text not transcribed]. The men of Elis sacrificed lib. 10. cap. 28. to Iupiter Muscarius. He is otherwise called Iupiter stercorar [non-Latin text not transcribed]. us, this Beelzebub: as the Scripture cals all the vanities ofClem. Alexan. the Heathen Gelulim, excrements, dunghill-Deityes: A name too good for them. David would not do them so much honour, [illegible: 1 word] once to name them. And Absit (saith Hierom) ut de ore Christiano [illegible: 1 word]. sonet Iupiter omnipotens, & Meherculè, & Mecastor, & [illegible: 1 word]. catera magis portenta quam numina. Beelzehub was the god of Ekron, that is the devil of hell (for of Ekron comes Acheron.) How prodigiously blasphemous then were these Miscreants, that called Christ [illegible: 1 word]? Wonder it was, that at the hearing thereof, the heaven sweat not, the earth shook not, the sea swelled not above all her book. How much more shall they call, &c.] So they called [illegible: 1 word] Sathanasius, Cyprian Coprian, Calvin Cain, [illegible: 1 word], devil. When he came first to Geneva, and began the Reformation there, he was haled [illegible: 1 word] the Bishop, and set upon in this sort: Quid [illegible: 1 word] diabole [illegible: 1 word] quissime ad hanc civitatem perturb [illegible: 1 word] accessisti? [illegible: 1 word]. [illegible: 1 word]. pag [illegible: 1 word] 6 What a devil meanst thou to meddle with the Scriptures (and Steven Winchester to Marbeck) seeing thou art so stuborne and wilfull, [illegible: 1 word] and [illegible: 1 word]. thou [illegible: 1 word] go to the [illegible: 1 word] for me. [illegible: 1 word]. [illegible: 1 word] 09.

Verse 26. Fear them not therefore] Be not reviled out of your Religion, but say, If this be to be vile, [illegible: 2 words] yet more vile. [illegible: 2 words] morsum non est remedium, saith Seneca. Didicit ille maledicere, & ego contemnere, said he in Tacitus. If I cannot be master of another mans tongue, yet I can be of mine own eares. Dion writes of Severus, that he was carefull of what he should do, but carelesse of what he should hear. Do well, and hear ill, is [non-Latin text not transcribed] written upon heaven gates, said that Martyr. Ill mens mouthes are as open sepulchres, saith David, wherein good mens names are often buried: but the comfort is, there shall be a resurrection aswell of names as of bodies, at the last day. For there is nothing hid, that shall not be known] q. d. Deal not unfaithfully in the ministry: conceal not the truth in unrighteousnes, betray not the cause of God by a cowardly silence. For (whatsoever you may plausibly plead and pretend for your falseplay) all shall out at length: and well it shall appear to the world, that you served not the Lord Christ, but your own turnes upon Christ: and, so your selves might sleep in a whole skin, let what would become of his cause and kingdome. Fearfull men are the first in that black bill, Reve. 21. 8. And God equally hateth the timorous as the treacherous.

Verse 27. What I tell you in darkenesse, &c.] q. d. See that ye be valiant and violent for the truth: declare unto the world all the counsel of God, which you have therefore learned in private that ye may teach in publike; not fearing any colours, much lesse stealing [non-Latin text not transcribed] steal from his Captain. from your colours, Heb. 10. 38, Quas non oportet mortes praeligere, quod non supplicium potiùs ferre, immo in quam profundam Epist. tertia. inferni abyssum non intrare, quám contra conscientiam attestari? [illegible: 1 word] Zuinglius. A man had better endure any misery then an enraged conscience.

Verse 28. And fear not them which kill the body] That cruelly kill it (as the word signifies) that wittily tortute it, as those [non-Latin text not transcribed]. Primitive Persecutors, with all the most exquisite torments that the wit of malice could devise: that kill men so, that they may feel themselves to be killed, as Tiberius bad. Odull Gemmet suffered a strange and cruel death in France for Religion. For when they had bound him, they took a kinde of [illegible: 1 word] which live in horsedung,Act. and Mon. called in French Escarbots, and put them unto his navell, fol. 878. covering them with a dish, the which, within short space, [illegible: 1 word] into his belly, and killed him. The tragicall story of their [illegible: 1 word] handling of William Gardner Martyr in Portugall may be read in Mr Foxes Martyrologie, fol. 1242. At th elosse of Heydelberg, Monsieur Millius an ancient Minister and man of God, was taken by the bloudy Spaniards, who having first abused his daughter before [illegible: 5 words]. him, tied a small cord about his head, which with [illegible: 1 word] they wreathed about, till they squeezed out his brains. So they [illegible: 1 word] roasted then burnt many of our Martyrs, as B. Ridley and others: neither would they let the dead rest in their graves, as [illegible: 2 words], whose bones they digd up and burnt: so they raged exceedingly upon the dead body of Zuinglius, after they had slain [illegible: 1 word] corpus [illegible: 5 words] &c. [illegible: 3 words]. [illegible: 1 word]. him in battle, &c. Now these that cruelly kill the body we must not [illegible: 1 word]. Our Saviour saith not that can kill the body, at their pleasure, for that they cannot: but that do kill it, when God permits them to do it. And then too, occidere possunt, [illegible: 1 word] non possunt, as he told the tyrant: they may kill the Saints but cannot [illegible: 1 word] [non-Latin text not transcribed] [illegible: 1 word] apud [illegible: 1 word]. in [illegible: 1 word]. them, because their souls are out of gunshot. St Pauls sufferings reached no further then to his flesh, Col 1. 25. his soul was untouched, he possessed that in patience amidst all [illegible: 1 word] perturbations. But are [illegible: 1 word] able to kill the soul] As they would do fain, if it were in their power. David oft complains that they [illegible: 1 word] after [illegible: 1 word] soul, that they [illegible: 3 words], &c. Now we commit thy soul to the [illegible: 1 word], said the Persecutors to Iohn [illegible: 1 word]. The Popish Priests perswaded the people here at the burning of the Martyrs, that when the gunpowder (that was put under their [illegible: 1 word] for a readier dispatch of them) gave a burst, then the devil fetcht away their souls. When [illegible: 1 word] often cryed in the fire Lord [illegible: 1 word] receive [illegible: 1 word] spirit, a Spanish Monk ran to a Noble-man then [illegible: 3 words] in [illegible: 1 word]. [illegible: 1 word]. present, and would have perswaded him that those were words of despair, and that he was now entring into hell. Vpon the patient and pious death of [illegible: 2 words], many of the people said, he died a Martyr, which caused the Bishop shortly after to make a Sermon in the Cathedrall, and therein he affirmed, that the [illegible: 1 word] Marsh [illegible: 5 words]. was an [illegible: 1 word], burnt like an heretick, and a fire-brand in hell. Of Nicolas Burton Martyr in Spain, because he embraced death for Christ with all gladnesse and patience, the Papists gave out that the devil had his soul, before he came to the fire, and therefore they said his senses of [illegible: 1 word] were past already. [illegible: 1 word] 1866. But rather fear him] As one fire, so on fear drives out another. Therefore, in the second Commandment, lest the fear of mens [illegible: 1 word] should keep us from worshipping of God, great punnishment is threatned, to them that worship him not. If I forsake my profession, I am sure of a worse death then Judge Hales had, said that Martyr. There is martiall law for those that forsake their captain, or else (under a colour of discretion) fall back into the rereward. They that draw back, do it to perdition, Heb. 10. 39. And is it nothing to lose an immortall soul? to purchase an everliving death? Should servants fear their masters, because they have power over the flesh, [illegible: 1 word]. 3. 23. and should not we fear him that can destroy both body and soul in hell? Biron Marshall of France [illegible: 1 word] the Earl of Essex his piety at his death, as more befitting a silly Minister then a stout warrier: as if the fear of hell were notCamd. [illegible: 1 word]. fol. [illegible: 1 word]. a Christian mans fortitude; as if it were not valour but madnesse to fight with a flaming fire, that is out of our power to suppresse. This Biron, within few moneths after, underwent the same death that Essex did, and then if he feared not [illegible: 1 word], he was sure to feel it.

Verse 26. Are not two sparrows, &c.] Birds flying seem to be [non-Latin text not transcribed], [illegible: 1 word] est [illegible: 2 words]. at liberty, yet are guided by an over-ruling hand: they flie freely, yet fall by divine dispose, and not as the fowler will: But we are better then many [illegible: 1 word]. Gods providence is punctuall, and particular, extending even to the least and lightest circumstances of all our occurrances; whatever [illegible: 1 word] thought to the contrary, and Pliny with his Irridendum verò curam agere rerum lib. [illegible: 1 word]. cap. 7. [illegible: 1 word] illud quicquid est [illegible: 1 word]: It is a rediculous thing saith he to imagine that God takes care of our particular affaires. How much better St Augustine, Deus sic curat universos quasi singulos, [illegible: 1 word] singulos, quasi solos. Gods providence extends to every particular, both person and occurance.

Verse 30. [illegible: 1 word] the very haires of your head, &c.] As things of price, and suce as God sets great store by. Hence he enjoyned hisNumb. 6. 18. Nazarites, when they had acomplished their vow, to shave their heads, and put the hair in the fire, under their peace-offering, for a sacrificeto the Lord. The Ammonites paid dear for the hair they shaved off the heads and beards [illegible: 1 word] Davids messengers. So hath [illegible: 1 word]. Tomkins. Bonner I believe, ere this, for the [illegible: 1 word] beard he pull'd off partAct. and [illegible: 1 word]. of it, causing the other part [illegible: 1 word] to be [illegible: 1 word], left his manly act [illegible: 1 word] 1394. should be seen to the world. The three Worthies were taken out of the fiery furnace with their haires in full number, not one of [illegible: 1 word]. 3. 27. them singed.

Verse 31. Fear not therefore] This is the third time in six verses, that they and we are bid to banish this cowardly base passion, this causelesse, fruitlesse, harmfull, sinfull fear of men. He that fears God, needs fear none else. Moses feared not Pharaoh, nor Micaiah, Ahab, when they had once seen God in his Majesty. [illegible: 1 word] will not budge or alter his tale; as the Lion fiercely pursued, will not alter his gate, they say, though he die for it. Doctour Tailour, Martyr, when being sent for by Steven Gardiner, his friends perswaded him not to appear, but fly, Fly you, said he, and do [illegible: 1 word] your conscience leads you, I am fully determined, with Gods grace, to go to the Bishop, and to his beard to tell him that he doth nought. This he resolved to do, and this he did accordingly. For at his first appearance, Art thou [illegible: 1 word], thou villain, said the Bishop? How darest thou look me in the face for shame? Knowest thou not who I am? Yes, I know who you are (said he again) Doctour Gardiner Bishop of Winchester, and Lord Chancellour, yet but a mortall man, I trow. But if I should be afraid of your lordly looks, why fear you not God the Lord of us all? How dare you for shame look any Christian man in the face, seeing you have forsaken the truth, denied your Master Christ, and his Word, and done contrary to your own oath and writing? With what countenance will [illegible: 1 word] appear before the Judgment seat [illegible: 1 word]. [illegible: 2 words]. of Christ, and answer to your oath, &c? [illegible: 1 word] 1. [illegible: 1 word]. Ye are of [illegible: 1 word] value then many sparrows.] Yea then many other men, as one pearl is more worth then many pibbles, one little Lark then many carrion-Kites. Noab found more favour withPsal [illegible: 1 word] 12. God, then all the world besides. The Saints are called [illegible: 1 word] things, Golos. 1. 20. Tabor and Hermon are put for the East and West [illegible: 1 word] [illegible: 1 word] 10. the world, as if there were no world but Judaea, that pleasant Land, that Land of delight, so stiled, because in Judah, was GodPsal. 16 3. known, and there were those excellent ones, in whom is all Gods delight. He reckons of men by their [illegible: 1 word], and [illegible: 1 word]. [illegible: 1 word]. 26. accounts such more excellent then their neighbours, whomsoever [illegible: 1 word] dwell by.

Verse 32. Whosoever therefore shall confesse me.] A bold and wise [illegible: 1 word] of Christ is required of all his, who are therefore said to be marked in their fore [illegible: 1 word] (Revel. 7. 3.) an open place: And they that will not professe him, shall be sorted with such as through [illegible: 1 word] of pain, and defect of patience gnaw their own tongues, Revel. 16. 10. Antichrist takes it in as good part, if his bond-slaves receive his mark in their hand only; the which, as occasion serveth, they may cover or discover, Revel. 13. 16. He lets his, use what cousenage they will, so it may help to [illegible: 1 word] his Kingdom. It was a watch-word in Gregory 13th his time in Q. Elizabeths time, My sonne, give me thy heart. Dissemble, go to Church, do what ye will, but Da mihi cor: be in heart a Papist, and go where you will. Christ will endure no such dealing. He will have heart and tongue too, Rom. 10. 9. he will be worshipped truly that there be no halting, and totally that thereAd [illegible: 5 words] adorare ac sub Antiobristo fidem occultare. be no halving. We may as well (saith Zuinglius) do worship at the altar of Jupiter or Venus, as hide our faith for fear of Antichrist. He that is not with me is against me, saith our Saviour. He likes not these politick Professours, these neuterpassive Christians, that have fidem menstruam, as Hilary said of some in his time, that have religionem [illegible: 1 word], as Beza saith of Baldinus the French Apostate, that can turn with the times, comply with the company, be (as the planet Mercury) good in conjunction with good, and bad with [illegible: 1 word]. These are they that do virtutis stragulam [illegible: 1 word], put honesty to an open shame, as the Philosopher could say: [illegible: 1 word] Pet. 1. 7. And shall these mens faith [illegible: 1 word] found to praise, and honour, and glory? It is not likely.

Verse 33. But [illegible: 1 word] shall deny me] Not only utterly to renounce Christ, but out of [illegible: 1 word] respects to dissemble him, is to deny him. Peter denied his Master as well in saying, I wot not what [illegible: 2 words], as in swearing he never knew the man. The people of [illegible: 1 word], [illegible: 1 word] King. 18. 11. that held their peace only, when the Prophet had said, If the Lord be God, follow him, are blamed, and worthily, for their detestable indifferency. Indeed they spake not against the Prophet, but they durst not speak with him. Many such cold friends religion hath now adaies. This they will dearly [illegible: 1 word] and rue, when they come to give an account, with the world all on a light flame about their ears, and the elements falling upon them, as scalding lead, or running [illegible: 1 word]. Him will I also deny before my Father] And the Father will entertain none, but such as come commended to him by his Son Christ. He will [illegible: 1 word] cashier all others, as the Tirshatha did [illegible: 1 word] proud [illegible: 1 word], that grew ashamed of their profession, and could not finde their register, Ezr. 2 62.

Verse 34. Think not that I came to send peace.] Peace is twofold, Temporis & pectoris, of Countrey and of Conscience. This later is Christs legacy, and the Saints are sure of it. But the former, they seldom finde here; In the [illegible: 1 word] ye shall [illegible: 1 word] trouble, [illegible: 2 words] Saviour. Should we look for fire to quench our thirst? saith a Martyr: And as soon shall Gods true servants finde peace and favourAct. and Mon. under Christs regiment. This world is to the Saints as the [illegible: 1 word]. 1491. Sea called Pacifique, then the which there is nothing more troublesom and tumultuous: Or as the straits of Magellan, where, which [illegible: 1 word] Geog. pag. 80 [illegible: 1 word] way soever a man bend his course, he shall be sure to have the winde against him.

Verse 35. For I am come to set a man at variance, &c.] By accident it fell out so, thorow mens singular corruption, causing them as Bats to fly against the light of the Gospel, to hate it as thieves doe a torch in the night; or, as the Panther, which so hates man, that he tears his picture wherever he findes it.

Verse 36. And a mans foes shall be they, &c.] Nicolas of [illegible: 1 word], Act. and [illegible: 1 word]. a young man newly come from Geneva, was condemned and fol. 837. set in the Cart. His own father coming with a staff, would have beaten him, but that the officers kept him off. Iulius [illegible: 1 word], Martyr, coming to his mother, and asking her blessing, [illegible: 1 word] Ibid. 1761. [illegible: 1 word], said she, have Christs curse and mine where ever thou goest. Iohn Fetty, Martyr, was accused and complained of by his own Ibid 1864. wife, and she was thereupon struck mad. Another like example Ibid. 1163. there is to be read of an unnaturall husband, witnessing against his own wife, and likewise of children against their own mother, &c. So this saying of our Saviour is fulfilled. And it was not for nothing that Antigonus praid so hard to be delivered from his friends; that Q [illegible: 1 word] complained, That in trust she had [illegible: 1 word]. found treason.

Verse 37. He that loveth father or mother.] Levi said unto his father and his mother, I have not [illegible: 1 word] him: neither did he acknowledge Deut. 33. 9. his brethren, in that cause of God, nor knew his own children. If the Lord Christ call me to him, saith [illegible: 1 word], although my father should lie in my way, my mother hang about my neck to hinder me, I would go over my father, shake off my mother, &c. Nazianzen was glad that he had something of value (to wit, his Athenian learning) to part with for Christ. Nicolas Shetterden, Martyr, in a letter to his mother, wrote thus, Dear mother embrace the counsel of Gods Word with hearty affection, read it with obedience, &c. So shall we meet in joy at the last day; Act. and Mon fol. [illegible: 1 word]. or else I bid you farewell for evermore. Away from me Satan, said Rebezies a French Martyr, when Satan set before him his parents, Ibid [illegible: 1 word]. to stop him in his course. And I know not by what reason, they so called them my friends (said Borthwick, a Scotch Martyr) that so greatly laboured to convert (indeed to pervert me:) neither will I more esteem them then the Midianites, which Ibid [illegible: 1 word]. in times past called the children of Israel to do sacrifice to their Idols. He that loveth son or daughter, &c.] As did Eli, who honoured1 Sam. 2. 29. his sons above God. This the Lord took so hainously, that he swore that this iniquity of Elies house should not be purged with1 Sam. 3. 14. sacrifice nor [illegible: 1 word] for ever. [illegible: 1 word], who brought the old Priest this [illegible: 1 word] tidings, was afterwards unhappy enough in his two sons; and succeeded Eli in his crosse, as well as his place. It can hardly be imagined, that he succeeded him in his sin, after so fair a warning. But good David was surely too fond a father, and therefore smarted in his children, whom he cockered. God will have us to hold him to be better to us then ten sons: and to bestow all our love upon him, as most worthy. What he gives us back again, we may bestow upon others; loving our friends in God, and our enemies for God. But the love of Christ must constrain us to part with all, [illegible: 1 word] never [illegible: 1 word] dear and near unto us,Act, and Mon. [illegible: 1 word] his sake. M. Bradford, whiles [illegible: 1 word] was a prisoner, wrote earnestly fol. 1504. to his mother to pray God to make him worthy to suffer, not only imprisonment, but even very death for his truth, religion and Gospel. Femella [illegible: 1 word], a [illegible: 1 word] godly woman, understanding that her son went heavily on to his death for Christ, [illegible: 1 word] him, and encouraged him, bidding him look up to heaven, [illegible: 2 words]. and behold the Sun in his glory. Which when he [illegible: 1 word] done,Geogr. Knowest thou not, my son, said she, that thou shalt shortly be in that heavenly [illegible: 1 word], and there out-shine the Sun it self? [illegible: 1 word] Hunter, the Martyrs mother, [illegible: 1 word] unto him, standing at the stake, That she was glad that ever she was so happy, as to bear such a childe, as could finde in his heart to lose his life for Christs Name sake. Then [illegible: 1 word] said to his mother, For my little painAct. and [illegible: 1 word]. which I shall [illegible: 1 word], which is but for a short braid, Christ hath sol. 1396. [illegible: 1 word] me a crown of joy: May not you be glad of that, mother? With that his mother kneeled down on her knees, saying, I pray God strengthen thee, my son, to the end: Yea, I think thee as well bestowed, as any childe that ever I bare. John Clark of [illegible: 1 word] in France, being, for Christs sake, whipped three severall daies, and afterward having a mark set in his fore-head, as a note of infamy, [illegible: 1 word] mother beholding it (though his father [illegible: 1 word] Christ us, [illegible: 2 words]. S. [illegible: 1 word]. [illegible: 1 word] was an adversary) encouraged her son, crying with a loud voice, Blessed be Christ, and welcome be these his prints and marks. Is not worthy of me.] viz. Because he holdeth not me worthy of more love, then his best friends. Eli, for [illegible: 1 word] to please his sonnes, Moses, his wife, had like to have lost a friend of God, who had much adoe to forbear killing him, Exod. 4. 24.

Verse 38. And he that taketh not up his crosse] Omnis Christianus crucianus, saith Luther. Every Christian is sure of his crosse; but first it [illegible: 1 word] be (his) crosse, such as God hath laid upon him, not such as he hath created to himself (as Baals Priests, who cut1 King. 18. 2. themselves with knives and launcers, the Circumcelliones of old, and the Monks at this day, with their voluntary pennances, &c.) Next, he must take it, and not stay till it be laid upon him; or then bear it, as an asse doth his burden, because he can neither will nor chuse: But he must [illegible: 1 word] active in suffering, and take Gods part against himself. Nay he must (as he may) be chearfull under his crosse, and thankfull for it, as a favour, an honour, Act. 5. 41. & 20. 24. The very beasts take blows from their keepers. Turks, when cruelly lasht by their officers, give them thanks, and go their waies. Porters go singing under their burdens, &c. Levius fit patientiâ quicquid corrigere est nefas. [illegible: 1 word]. And followeth after me] [illegible: 1 word] cometh not behinde me: and this [non-Latin text not transcribed] not aloof off, as Peter, Mat. 26. 58. but close at heels, as Caleb, Numb. 14. 24. walking in Christ, Col. 2. 6. as Christ, 1 Joh. 2. 6. putting I [illegible: 1 word] post me. Trem. him on in his [illegible: 1 word], as Constantines sons did their father, and preaching forth his praises, 1 Pet. 2 9. He is a Saviour to none, but those to whom he is a samplar: neither have any his redemption, but they that take his direction.

Verse 39. He that findeth his life shall lose it] This is a strange expression, a riddle to the world, a seeming contradiction; such [non-Latin text not transcribed]. as naturall reason can never reconcile. But if the paradoxes of the Stoicks might be proved, much more may those of the Gospel. He that findeth his life, that is, redeemeth it with the forfeiture of his faith, with the shipwrack of his conscience makes a [illegible: 1 word] bargain, makes more haste then good speed; whiles in [illegible: 1 word] from death as farre as he can, he runnes to it as fast as he can. Christ will kill him with death, [illegible: 1 word]. 2. 23. and sentence him, as an apostate, unto double [illegible: 1 word]. He that loseth his life for my sake, &c.] For else all's lost: sith it is not poena, but causa that makes a Martyr. Christ and the thieves were in the same condemnation: Samson and the [illegible: 1 word] in the same destruction, by the downfall of the house: [illegible: 1 word] poena, dissimilis causa, saith Augustine. Martyrdom is a crown, as old age, if it be found in the way of righteousnesse. One Martyr cried out, Blessed be God that ever I was born to this happy hour. To another, when it was said, TakeIulius Palmer. [illegible: 1 word]; it is an hard matter to burn: Indeed, said he, it is forAct. and Mon. him that hath his soul linked to his body, as a thiefs foot in a pair of fetters. Shall finde it] For the line of his lost life shall be hid in the endlesse [illegible: 1 word] of Gods surest mercies. The passion-daies of the Martyrs, were therefore anciently called, Natalilia [illegible: 1 word], the birth daies of salvation, the day-break of eternall brightnes. Those poor seduced soulsHist. of holyWarre. that lost theirlives in the holy Wars, as they called them, and were perswaded that thereby they made amends to Christ for his death, were much to be pittied.

Verse 40. He that receiveth you, [illegible: 1 word] me] And who would not be glad to entertain the Lord Christ? [illegible: 1 word] held it a great matter that the mother of her Lord should come to her, Luk. 1. 43. Behold Christ comes to us in his servants, in his Ministers especially. Receive them therefore, as so many Angels, yea, as Christ himself, Gal. 4 14. accounting their very [illegible: 1 word] (how much more their faces?) beautifull. We know with what great respect Cornelius entertained Peter. Non tantus sum, ut vos alloquar, said Tertullian to certain Martyrs. He tels us also that it was a custom of some in those times, to creep to the [illegible: 1 word] Reptare ad vincula [illegible: 1 word] [illegible: 1 word]. bonds in way of honour to them: which perhaps, was more then was meet. Receiveth him that sent me.] The Heathens held it a great honour to entertain their gods; and the Poets tell us of much evil that [illegible: 1 word] those that refused to do so. That which we have heard 1 Joh. 1. 3. and seen, saith S. John, declare we unto you, that ye also may have fellowship with us. But what so great matter is that, might some say? You and your fellows are but men of mean condition. True, saith the [illegible: 1 word], but as mean as we are, our fellowship is with the Faether, and with his Sonne Jesus Christ, who will also come in and sup with such, as receive his servants. And may they not be glad of such guests?

Verse 41. He that receiveth a Prophet in the Name, &c.] Though, haply, he be no Prophet. This takes away the excuse of such as say, They would do good, if they knew to whom, as worthy. Shall receive a Prophets reward] Both actively that which the Prophet shall give him, by teaching him the faith of the Gospel, casting pearls before him, &c. And passively, that reward that God gives the Prophet, the same shall he give his host. Gaius lost nothing by such guests as Iohn; nor the Shunamite or Sareptan by the Prophets. Of such, Christ seems to say, as Paul did of Onesimus, If he owe thee ought, put that in mine account: I will repay it: And [illegible: 1 word]. 18. 19. he, I can tell you, is a liberall pay-master. Saul and his servant1 Sam. 9. 8. had but five-pence in their purse, to give the Prophet: The Prophet, after much good chear, gives him the Kingdom. Such is Gods dealing with us. Seek out therefore some of his receivers, some Mephibosheth to whom we may shew [illegible: 1 word]. He that receiveth a righteous man] Though not a Minister, if for that he is righteous, and for the truths sake that dwelleth in him, 2 Ioh. 2. The Kenites in Sauls time, that were born many ages after Iethro's death, receive life from his [illegible: 1 word], and favour from his hospitality. Nay, the AEgyptians, for harbouring (and, at first, deallng kindely with) the Israelites, though without any respect to their righteousnesse, were preserved by Ioseph in that sore famine, and kindely dealt with ever after by Gods speciall command.

Verse 42. Unto one of these little ones] So the Saints are called, either because but a little flock, or little in their own eyes, or little set by in the world, or dearly respected of God, as little ones are by their loving parents. A cup of cold water] As having not fuell to heat it, saith Hierom, nor better to bestow then Adams ale, a cup of water, yet [illegible: 1 word]. ad eceles Cathol. l. 4. desirous some way to seal up his love to poor Christ. Salvian saith, That Christ is, mendicorum maximus, the greatest beggar in the world, as one that shareth in all his Saints necessities. Relieve him therefore in them: so shall you lay up in store for your selves a good foundation against the time to come; yea, you shall lay hold on eternall life, 1 Tim. 6. 19. Of Midas it is fabled, that whatever he touched, he turned into gold. Sure it is that whatsoever the hand of charity toucheth, be it but a cup of cold water, it turns the same, not into gold, but into heaven it self. He is a niggard then to himself, that is niggardly to Christs poor. If heaven may be had for a cup of cold water. what a bodkin at the churles heart will this be one day? Surely the devil will keep holy-day, as it were in hell, in respect of such Verely, I say unto you, he shall in no wise, &c.] By this deep asseveration, out Saviour tacitely [illegible: 1 word] the worlds unbelief, whiles they deal by him, as by some patching companion or base bankrupt, trust him not at all, withoute ther ready money, or a sufficient pawn. But what saith a grave Divine? Is not mercy as sure a grain as vanity? Is God like to break, or forget? Is there not a book of remembrance written before him, which he oftner [illegible: 1 word], then Ahasuerus did the Chronicles? The Butler may forget Joseph, and Ioseph his fathers house: but God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that you have ministred to the Saints, and doe minister, Heb. 6. 10.

And when he had called unto him his twelve disciples, etc. This account of sending the apostles forth is recorded also in Mk 6:7-11, Lk 9:1-6. Mark says that he sent them out two and two. This was a kind arrangement, that each one might have a companion; and that they might visit more places, and accomplish more labour, than if they were all together. These twelve were the original number of apostles. The word apostle means one that is sent, and was given to them because they were sent forth to preach the gospel. They were ambassadors of Christ. To this number Matthias was afterwards added, to supply the place of Judas, Acts 1:26. And Paul was specially called to be an apostle to the Gentiles, Rom 1:1, 1Cor 15:8,9, Gal 1:1. So that there were in all fourteen apostles.

In selecting twelve at first, it is probable that he was somewhat guided by the number of the tribes of Israel. Twelve was, with them, a well-known number, and it was natural that he should select one for every tribe. Their office was clearly made known. They were to heal the sick, raise the dead, preach the gospel, etc. They were to be with him, receive his instructions, learn the nature of his religion, be witnesses of his resurrection, and bear his gospel then around the globe. The number twelve was the best for these purposes that could be selected. It was sufficiently large to answer the purpose of testimony; and it was so small as not to be disorderly, or easily divided into parties or factions. They were not learned men, and could not be supposed to spread their religion by art or talents. They were not men of wealth, and could not bribe men to follow them. They were not men of rank and office, and could not compel men to believe. They were just such men as are always found the best witnesses in courts of justice--plain men, of good sense, of fair character, of great honesty, and with favourable opportunities of ascertaining the facts to which they bore witness. Such men everybody believes, and especially when they are willing to lay down their lives to prove their sincerity.

It was important that ho should choose them early in his ministry, that they might be fully acquainted with him; might treasure up his instructions, and observe his manner of life and his person, that by having been long acquainted with him they might be able to testify to his identity, and be competent witnesses of his resurrection. No witnesses were ever so well qualified to give testimony as they; and none ever gave so much evidence of their sincerity as they did. See Acts 1:21,22.

(1) "against" or, "over"

The account which follows is more fully given in Mk 3:13-18, Lk 6:12-19. Both of those evangelists have recorded the circumstances of their appointment. They agree in saying it was done on a mountain; and, according to Luke, it was done before the sermon on the mount was delivered, perhaps on the same mountain, near Capernaum. Luke adds, that the night previous had been spent in prayer to God. Lk 6:12.

Simon, who is called Peter. Peter means a rock. He was also called Cephas, Jn 1:42, 1Cor 1:12, 3:22, 15:5, Gal 2:9. This was a Syro-Chaldaic word, signifying the same as Peter. This name was given probably in reference to the resoluteness and firmness which he was to exhibit in preaching the gospel. Before the Saviour's death he was rash, impetuous, and unstable. Afterwards, as all history affirms, he was firm, zealous, steadfast, and immovable. He was crucified at Rome with his head downwards, thinking it too great an honour to die as his Master did. Jn 21:18.

James the son of Zebadee, and John his brother. This James was slain by Herod in a persecution, Ac 12:2. The other James, the son of Alpheus, was stationed at Jerusalem, and was the author of the epistle that bears his name. See Gal 1:19, 2:9, Acts 15:13. A James is mentioned, (Gal 1:19) as the Lord's brother. It has not been easy to ascertain why he was thus called. He is here called the son of Alpheus, that is, of Cleophas, Jn 19:25. Alpheus and Cleophas were but different ways of writing and pronouncing the same name. This Mary, called the mother of James and Joses, is called the wife of Cleophas, Jn 19:25.

(u) "names" Lk 6:13

Lebbaeus, whose surname was Thaddeus. These two words have the same signification in Hebrew. Luke calls him Judas, by a slight change from the name Thaddaeus. Such changes are common in all writings.

Simon the Canaanite. Luke calls him Simon Zelotes, the zealous. It is probable that he was one of a small sect of the Jews called Zealots, on account of peculiar zeal in religion. His native place was probably Cana. Afterwards he might with propriety be called by either title.

Judas Iscariot. It is probable this name was given to him to designate his native place. Carioth was a small town in the tribe of Judah.

Into the way of the Gentiles. That is, among the Gentiles, or nowhere but among the Jews. The full time for preaching the gospel to the Gentiles was not come. It was proper that it should be first preached to the Jews, the ancient covenant people of God, and the people among whom the Messiah was born. He afterwards gave them a charge to go into all the world, Mt 28:19.

And into any city of the Samaritans enter ye not, The Samaritans occupied the country formerly belonging to the tribe of Ephraim and the half-tribe of Manasseh. This region was situated between Jerusalem and Galilee; so that in passing from the one to the other, it was a direct course to pass through Samaria. The capital of the country was Samaria, formerly a large and splendid city; It was situated about fifteen miles to the north-west of the city of Shechem or Sychar, Jn 4:6, and about forty miles to the north of Jerusalem. For a description of this city, Is 28:1. Sychar or Shechem was also a city in the limits of Samaria.

This people was formerly composed of a few of the ten tribes, and a mixture of foreigners. When the ten tribes were carried away into captivity to Babylon, the king of Assyria sent people from Cuthah, Ava, Hamath, and Sepharvaim, to inhabit their country, 2Kgs 17:24, Ezr 4:2-11. These people at first worshipped the idols of their own nations. But being troubled with lions, which had increased greatly while the country remained uninhabited, they supposed it was because they had not honoured the God of the country. A Jewish priest was therefore sent to them from Babylon, to instruct them in the Jewish religion. They were instructed partially from the books of Moses; but still retained many of their old rites and idolatrous customs, and embraced a religion made up of Judaism and idolatry, 2Kgs 17:26-28.

The grounds of difference between the two nations were the following :--

(1.) The Jews, after their return from Babylon, set about rebuilding their temple. The Samaritans offered to aid them. The Jews, however, perceiving that it was not from a love of true religion, but that they might obtain a part of the favors granted to the Jews by Cyrus, rejected their offer. The consequence was, that a state of long and bitter animosity arose between them and the Jews.

(2.) While Nehemiah was engaged in building the walls of Jerusalem, the Samaritans used every art to thwart him in his undertaking, Neh 6:1-14.

(3.) The Samaritans at length obtained leave of the Persian monarch to build a temple for themselves. This was erected on Mount Gerizim, and they strenuously contended that that was the place designated by Moses as the place where the nation should worship. Sanballat, the leader of the Samaritans, constituted his son-in-law, Manasses, high priest. The religion of the Samaritans thus became perpetuated, and an irreconcilable hatred arose between them and the Jews. Jn 4:20.

(4.) Afterwards Samaria became a place of resort for all the outlaws of Judea. They received willingly all the Jewish criminals, and refugees from justice. The violators of the Jewish laws, and those who had been excommunicated, betook themselves for safety to Samaria, and greatly increased their numbers and the hatred which subsisted between the two nations.

(5.) The Samaritans received only the five books of Moses, and rejected the writings of the prophets, and all the Jewish traditions. From these causes arose an irreconcilable difference between them, so that the Jews regarded them as the worst of the human race, (Jn 8:48) and had no dealings with them, Jn 4:9.

Our Saviour, however, preached the gospel to them afterwards, (Jn 4:6-26) and the apostles imitated his example, Acts 8:25. The gospel was, however, first preached to the Jews.

(v) "Samaritans" 2Kgs 17:24, Jn 4:5,9,20

But go rather to the lost sheep, etc. That is, to the Jews. He regarded them as wandering and lost, like sheep straying without a shepherd. They had been the chosen people of God; they had long looked for the Messiah; and it was proper that the gospel should be first offered to them.

(w) "go rather" Acts 13:46 (x) "lost sheep" Ps 119:176, Is 53:6, Jer 1:6,17, Eze 34:5,6,8 1Pet 2:25

The kingdom of heaven is at hand. Or, more literally, the reign of heaven, or of God, draws near. Mt 3:2.

(y) "saying" Mt 3:2, 4:17, Lk 9:2, 10:9

Freely ye have received, freely give. That is they were not to sell their favours of healing, preaching, etc. They were not to make a money-making business of it, to bargain specially to heal for so much, and to cast out devils for so much. This, however, neither then nor afterwards precluded them from receiving a competent support. See Lk 10:7, 1Cor 9:8-14, 1Timm 5:18.

(z) "cast out devils" Acts 8:18,20

See also Mk 6:8-11, Lk 9:3-5. In both these places the substance of this account is given, though not so particularly as in Matthew. The general subject is, the instructions given to the apostles.

Nor brass. This prohibition of gold, silver, and brass, was designed to prevent their preparing money for their journey. Pieces of money of small value were made of brass.

In your purses. Literally, in your girdles. Mt 5:38-41. A girdle or sash was an indispensable part of the dress. This girdle was made hollow, and answered the purpose of a purse. It was convenient, easily borne, and safe.

(1) "Provide" or, "get" (a) "neither gold" Lk 22:35, 1Cor 9:7

Neither scrip. That is, knapsack. It was made of skin or coarse cloth, to carry provisions in. It was commonly hung around the neck. As they were to be provided for on their way, it was unnecessary to provide a store of provisions.

Neither two coats. Mt 5:40.

Neither shoes. The original is the word commonly rendered sandals. Mt 3:11.

Mark says, in recording this discourse, "but be shod with sandals." Between this and Matthew there is an apparent contradiction; but there is really no difference. According to Matthew, Jesus does not forbid their wearing the sandals, which they probably had on, but only forbids their supplying themselves with more, or with superfluous ones. Instead of making provision for their feet when their present shoes were worn out, they were to trust to Providence to be supplied, and go as they were. And the meaning of the two evangelists may be thus expressed: "Do not procure anything more for your journey than you have on. Go as you are, shod with sandals, without making any preparation."

Nor yet staves. In the margin, in all the ancient versions, and in the common Greek text, it is in the singular number, nor yet A STAFF. But Mark says that they might have a staff: "Jesus commanded them that they should take nothing for their journey, save a staff only. To many this would appear to be a contradiction. Yet the spirit of the instruction, the main thing that the writer aims at, is the same. That was, that they were to go just as they were, to trust to Providence, and not to spend any time in making preparation for their journey. Some of them, probably, when he addressed them had staves, and some had not. To those who had he did not say that they should throw them away, as the instructions he was giving might seem to require, but suffered them to take them, (Mark.) To those who had not, he said they should not spend time in procuring them, (Matthew,) but all go just as they were.

The workman is worthy of his meat. This implies that they were to expect proper supply for their wants from those who were benefited. They were not to make bargain and sale of the power of working miracles, but they were to expect competent support from preaching the gospel; and that not merely as a gift, but because they were worthy of it, and had a right to it.

(2) "staves" "staff" (b) "for the workman" Lk 10:7

Who in it is worthy. That is, who fix it sustains a fair character will be able and disposed to show you hospitality, and will treat you kindly. This shows that they were not suddenly and needlessly to throw themselves in the way of insult or want.

And there abide. There remain; as Luke adds, "Go not from house to house." They were to content themselves with one house; not to wander about in the manner of vagrants and mendicants; not to appear to be men of idleness, and fond of change; not to seem dissatisfied with the hospitality of the people; but to show that they had regular, important business; to show that they valued their time, were disposed to give themselves to labour, prayer, and meditation; and to be intent only on the business for which he had sent them. If ministers of the gospel are useful, it will be by not spending their time in idle chitchat, and wandering about as if they had nothing to do; but in an honest and laborious improvement of every moment in study, prayer, preaching, and religious visiting their people.

And when ye come into an house, salute it. The word house, here, evidently means family, as it does in the following verse. See also Mt 12:25, Jn 4:53, "And himself believed and his whole house." The apostles were directed to salute the family, to show them the customary tokens of respect, and to treat them with civility. Religion never requires or permits its friends to outrage the common rules of social intercourse. It demands of them to exhibit to all the customary and proper tokens of respect, according to their age and station, 1Pet 2:12-25, 3:8-11, Php 4:8. For the mode of salutation, Lk 10:4, Lk 10:5.

If the house be worthy. That is, if the family be worthy, or be willing to receive you as my disciples.

Let your peace come upon it. That is, let the peace or happiness which you seek, or for which you pray, in saluting it, Lu 10:5 come upon it; or seek their peace and happiness by prayer, instruction, by remaining with them, and imparting to them the blessings of the gospel.

But if it be not worthy, etc. If the family be unwilling to receive you; if they show themselves unfriendly to you and your message, let your peace return to you. This is a Hebrew mode of saying that your peace should not come upon it, Ps 35:13. It is a mode of speaking derived from bestowing a gift. If people were willing to receive it, they derived the benefit from it; if not, then of course the present came back, or remained in the hand of the giver. So Christ figuratively speaks of the peace which their labour would confer. If received kindly and hospitably by the people, they would confer on them most valuable blessings. If rejected and persecuted, the blessings which they sought for others would come upon themselves. They would reap the benefit of being cast out and persecuted for their Master's sake, Mt 5:10.

(c) "return to you" Ps 35:13

Shake off the dust of your feet. The Jews taught uniformly that the dust of the Gentiles was impure, and was to be shaken off. To shake off the dust from the feet, therefore, was a significant act, denoting that they regarded them as impure, profane, and heathenish, and unworthy of their instruction, and that they declined all further connexion with them. It is recorded that this was actually done by some of the apostles. See Acts 13:51, 18:6.

(d) "shake off the dust" Neh 5:13, Acts 13:51, 18:6

It shall be more tolerable for Sodom, etc. The cities here mentioned, together with Admah and Zeboim, were destroyed by fire and brimstone, or by a volcanic eruption, on account of their great wickedness. They occupied the place afterwards covered by the Dead Sea, bounding Palestine on the south-east, Gen 19:24,25. Christ said that their punishment will be more tolerable--that is, more easily borne--than that of the people who reject his gospel, The reason is, that they were not favoured with so much light and instruction. See Mt 11:23,24, Lk 12:47,48. Sodom and Gomorrah are often referred to as signal instances of Divine vengeance, and as sure proofs that the wicked shall not go unpunished. 2Pet 2:6, Jude 1:7

(e) "shall be more tolerable" Mt 11:22,24

As sheep in the midst of wolves. That is, I send you, inoffensive and harmless, into a cold, unfriendly, and cruel world. Your innocence will not be a protection.

Be wise as serpents, etc. Serpents have always been an emblem of wisdom and cunning, Gen 3:1. The Egyptians used the serpent in their hieroglyphics as a symbol of wisdom. Probably the thing in which Christ directed his followers here to imitate the serpent was in its caution in avoiding danger. No animal equals them in the rapidity and skill which they evince in escaping danger. So said Christ to his disciples, You need caution and wisdom, in the midst of a world that will seek your lives. He directs them also to be harmless, not to provoke danger, not to do injury, and thus make their fellow-men justly enraged against them. Doves are, and always have been, a striking emblem of innocence. Most men would foolishly destroy a serpent, be it ever so harmless; yet few are so hard-hearted as to kill a dove.

(f) "wise as serpents" Rom 16:19, Eph 5:15 (1) "harmless" or, "simple" (g) "as doves" Php 2:15

But beware of men. That is, be on your guard against men who are like wolves, Mt 10:16. Do not run unnecessarily into danger. Use suitable prudence and caution, and do not unnecessarily endanger your lives.

Councils. The word here used commonly signifies the great council of the nation, the Sanhedrim. Mt 5:22. Here it seems to refer to any judicial tribunal, of which there were some in every village.

They will scourge you in their synagogues. Scourging, or whipping, is often mentioned in the New Testament as a part of punishment. The law of Moses directed that the number of stripes should not exceed forty, but might be any number less, at the discretion of the judge, De 25:2,3. The person who was sentenced to scourging was formerly laid upon the ground, and the blows inflicted on his back in the presence of the judge. Afterwards, the criminal was tied to a low post, Scourging is still practised in the East; but the blows are commonly inflicted on the soles of the feet. It is called the bastinddo.

The instrument formerly used was a rod. Afterwards they employed thongs or lashes attached to the rod. To make the blows severe and more painful, they sometimes fastened sharp points of iron, or pieces of lead, in the thongs. These were called scorpions, 1Kgs 12:11. The law was express that the number of stripes should not exceed forty. The Jews, to secure the greater accuracy in counting, used a scourge with three lashes, which inflicted three stripes at once. With this the criminal was struck thirteen times, making the number of blows thirty-nine. Paul was five times scourged in this way. See 2Cor 11:24.

The Romans did not feel themselves bound by the law of the Jews in regard to the number of stripes, but inflicted them at pleasure. Thus our Saviour was scourged till he was so weak as not to be able to bear his cross. This was often done in the synagogue. See Mt 23:34 Ac 22:19 26:11.

(h) "beware of men" Php 3:2 (i) "they will deliver you up" Mt 24:9, Mk 13:9 (k) "scourge you" Acts 5:40, 2Cor 11:24

And ye shall be brought, etc. This prediction was completely and abundantly fulfilled, Acts 5:26, 12:1-4, 23:33, 16:1,28,30. Peter is said to have been brought before Nero, John before Domitian, Roman emperors; and others before Parthian, Scythian, and Indian kings. They were to stand there to bear a testimony against them; or, as it might be rendered, to them. That is, they were to be witnesses to them of the great facts and doctrines of the Christian religion; and if they rejected Christianity they would be witnesses against them in the day of judgment. The fulfillment of this prophecy is a signal evidence that Christ possessed a knowledge of the future, few things were more improbable when this was uttered than that the fishermen of Galilee would stand before the illustrious and mighty monarchs of the East and the West.

(l) "And ye shall" Acts 24:1-25:27

Take no thought. That is, be not anxious, or unduly solicitous. Mt 6:26. God would inspire them. This was a full promise that they should be inspired, and was a most seasonable consolation. Poor, and ignorant, and obscure fishermen would naturally be solicitous what they should say before the great men of the earth. Eastern people regarded kings as raised far above common mortals: as approaching to divinity. How consoling, then, the assurance that God would aid them, and speak within them!

(m) "But when" Mk 13:11, Lk 12:11, 21:14,15

And the brother shall deliver up the brother, etc. Were there no evidence that this had been done, it could scarcely be credible. The ties which bind brothers and sisters, and parents and children together are so strong, that it could scarcely be believed that division of sentiment on religious subjects would cause them to forget these tender relations. Yet history assures us that this has been done. If this be so, then how inexpressibly awful must be the malignity of the human heart by nature against religion! Nothing else but this dreadful opposition to God, and his gospel, ever has induced, or ever can induce men to violate the most tender relations, and consign the best friends to torture, racks, and flames. It adds to the horrors of this, that those who were put to death in persecution were tormented in the most awful modes that human ingenuity could devise. They were crucified; were thrown into boiling oil; were burnt at the stake; were roasted slowly over coals; were compelled to drink melted lead; were torn in pieces by beasts of prey; were covered with pitch, and burned, to give light in the gardens of Nero. Yet dreadful as this prediction was, it was fulfilled; and incredible as it seems, parents and children, and husbands and wives, were found wicked enough to deliver up each other to these cruel modes of death on account of their attachment to the gospel. Such is the opposition of the heart of man to the gospel! That hostility which will overcome the strong ties of natural affection, and which will be satisfied with nothing else to show its power, can be no slight opposition to to the gospel of God.

Ye shall be hated of all men. That is, of all kinds of men. The human heart would be opposed to them, because it is opposed to Christ.

But he that endureth to the end, etc. That is, to the end of life, be it longer or shorter. He that bears all these unspeakable sufferings, and who does not shrink and apostatize, will give decisive evidence of attachment to me, and shall enter into heaven. See Rev 3:21,22.

(n) "but he that" Dan 12:12,13, Rev 2:10

When they persecute, etc. They were not permitted to throw away their lives. Where they could preserve them, without denying their Lord, they were to do it. Yet all the commands of Christ, as well as their conduct, show that they were rather to lay down their lives than deny their Saviour. We are to preserve our lives by all proper means; but rather die than save ourselves by doing anything wrong.

Ye shall not have gone over the cities of Israel, etc. That is, in fleeing from persecutors, from one city to another, you shall not have gone to every city in Judea, till the destruction of Jerusalem, and the end of the Jewish economy. Mt 24:28-30. By the coming of the Son of man, that is, of Christ, is probably meant the destruction of Jerusalem, which happened about thirty years after this was spoken. The words axe often used in this sense. See Mt 24:30, Mk 13:26, Lk 21:27-32.

(o) "flee ye into another" Acts 8:1 (1) "Ye shall not" or "end" or "finish"

The disciple is not above his Master, etc. That is, you must expect the same treatment which I have received. They have called me, your Master and Teacher, Beelzebub, the prince of the devils, Mt 12:24, Lk 11:15, Jn 8:48) and you must expect that they will call all of the family by the same name. Beelzebub, or Beelzebul, was a god of the Eckronites. See 2Kgs 1:2. The word literally means the god of flies, so called because this idol was supposed to protect them from the numerous swarms of flies with which that country is supposed to have abounded. The word also signified, among the Jews, the god of filth, and was esteemed as the most low and offensive of all the idol gods. Hence the name was given to the leader, or prince, of all the devils, Lk 11:15, Mk 3:22. By giving the name to Christ, they poured upon him the greatest possible abuse and contempt.

(p) "The disciple is not" Lk 6:40, Jn 13:16, 15:20

Mt 10:24

(q) "if they have called the master" Jn 8:48 (2) "Beel-Zebub" or "Beelzebul"

Fear them not, etc. He encouraged them by the assurance that God would protect them, and that their truth and innocence should yet be vindicated. It is probable that the declaration, "There is nothing covered," etc., was a proverb among the Jews. By it our Saviour meant, that their innocence, their principles, and their integrity, though then the world might not acknowledge them, in due time would be revealed; or God would vindicate them, and the universe would do them justice. They were, then, to be willing to be unknown, despised, persecuted, for a time, with the assurance that their true characters should yet be understood, and their sufferings appreciated.

(r) "for there is nothing" Mk 4:22, Lk 12:2,3, 1Cor 4:5

What I tell you in darkness, etc. That is, in secret, in private, in confidence. The private instructions which I give you while with me, do you proclaim publicly, on the house top. The house top, the flat roof, was a public conspicuous place. See 2Sam 16:22. Mt 9:2.

Them which kill the body. That is, men, who have no power to injure the soul, the immortal part. The body is a small matter, in comparison with the soul. Temporal death is a slight thing, compared with eternal death, he directs them, therefore, not to be alarmed at the prospect of temporal death; but to fear God, who can destroy both soul and body for ever. This passage proves that the bodies of the wicked will be raised up to be punished for ever.

In hell. Mt 5:22.

(s) "And fear not" Is 8:12,13, 51:7,12, 1Pet 3:14

Are not two sparrows, etc. He encourages them not to fear by two striking considerations: first, that God took care of sparrows, the smallest and least valuable birds; and, secondly, by the fact, that God numbered even the very hairs of the head. The argument is, if he takes care of birds of the least value; if he regards so small a thing as the hair of the head, and numbers it, he will certainly protect and provide for you. You need not, therefore, fear what man can do to you.

Sparrows. Birds of very small kind and value, with a black throat, and brown temples. They were used for food among the Jews; and were an image of sorrow, solitude, and wretchedness. Ps 102:7. "I am as a sparrow alone upon the house top."

Farthing. Mt 5:26.

Without your Father. That is, God your Father guides and directs its fall. It falls only with his permission, and where he chooses.

(1) "farthing" "halfpenny farthing, a 10th part of the Roman penny" Mt 18:28

The hairs--are all numbered. That is, each one has exercised the care and attention of God. He has fixed the number; and though of small importance, yet he does not think it beneath him to determine how few, or how many, they shall be. He will, therefore, take care of you.

(t) "But the very hairs" Acts 27:34

Whosoever therefore shall confess me, etc. The same word, in the original, is translated confess and profess, 1Timm 6:12,13, 2Jn 1:7, Rom 10:10. It means, to acknowledge the Lord Jesus Christ, and our dependence on him for salvation, and our attachment to him, in every proper manner. This profession may be made, in uniting with a church; at the communion; in conversation; and in conduct. The Scriptures mean, by a profession of religion, an exhibition of it in every circumstance of the life, and before all men. It is not merely in one act that we must do it, but in every act. We must be ashamed neither of the person, the character, the doctrines, nor the requirements of Christ. If we are; if we deny him in these things before men, or are unwilling to express our attachment to him in every way possible, then it is right that he should disown all connexion with us, or deny us, before God. And he will do it.

(u) "him will I confess" Rev 3:5

Think not that I am come, etc. This is taken from Mic 7:6. Christ did not here mean to say that the object of his coming was to produce discord and contention, for he was the Prince of peace, Is 9:6, 11:6, Lk 2:14; but he means to say that such would be one of the effects of his coming. One part of a family that was opposed to him, would set themselves against those who believed in him. The wickedness of men, and not the religion of the gospel, is the cause of this hostility. It is unnecessary to say that no prophecy has been more strikingly fulfilled; and it will continue to be fulfilled, till all unite in obeying his commandments. Then his religion will produce universal peace.

But a sword. The sword is an instrument of death, and to send a sword is the same as to produce hostility and war.

(v) "whosoever" 2Ti 2:12 (w) "I cam not" Lk 12:49,55

Mt 10:34

(x) "variance against" Mic 7:5,6

Mt 10:34

(y) "And a man's foes" Ps 41:9

He that loveth father or mother, etc. The meaning of this is clear. Christ must be loved supremely, or he is not loved at all. If we are not willing to give up all earthly possessions, and forsake all earthly friends; and if we do not obey him rather than all others, we have no true attachment to him.

Is not worthy of me. Is not fit to be regarded as a follower of me; or is not a Christian.

(z) "He that loveth" Lk 14:26

And he that taketh not his cross, etc. When persons were condemned to be crucified, a part of the sentence was, that they should carry the cross on which they were to die to the place of execution. Thus Christ carried his, till he fainted from fatigue and exhaustion. Mt 27:31. The cross was usually composed of two rough beams of wood, united in the form of this figure. It was an instrument of death. Mt 27:31,32. To carry it was burdensome, was disgraceful, was trying to the feelings, was an addition to the punishment. So, to carry the cross is a figurative expression, denoting that we must endure whatever is burdensome, or trying, or considered as disgraceful, in following Christ. It consists simply in doing our duty, let the world think of it or speak of it as they may. It does not consist in making trouble for ourselves, or doing things merely to be opposed; it is doing just what is required of us in the Scriptures, let it produce whatever shame, disgrace, or pain it may. This every follower of Jesus is required to do.

He that findeth his life, etc. The word life in this passage is used evidently in two senses. The meaning may be expressed thus: He that is anxious to save his temporal life, or his comfort and security here, shall lose eternal life; or shall fail of heaven. He that is willing to risk, or lose, his comfort and life here, for my sake, shall find life everlasting; or shall be saved. The manner of speaking is similar to that where he said, "Let the dead bury their dead."

(a) "He that findeth" Mt 16:25

He that receiveth you, etc. In all these three illustrations Christ meant to teach substantially the same thing, that he that would entertain kindly, or treat with hospitality himself, his disciples, a prophet, or a righteous man, would show that he approved their character, and should not fail of proper reward. To receive in the name of a prophet, is to receive as a prophet; to do proper honour to his character; and to evince attachment to the cause in which he was engaged.

(b) "He that receiveth" Mt 18:5, 25:40,45, Jn 12:44

Mt 10:40

(c) "He that receiveth a" 1Kgs 17:10, He 6:10

These little ones. By these are clearly meant his disciples. They are called little ones, to denote their want of wealth, rank, learning, and whatever the world calls great. They were little in the estimation of the world, and in their own estimation. They were learners, not yet teachers; and they made no pretensions to what attracts the admiration of mankind.

A cup of cold water only. Few would refuse a cup of cold water to any man, if thirsty and weary; and yet few would give it to such an one because he was a Christian, or to express attachment to the Lord Jesus. In bestowing it on a man because he was a Christian, he would show love to the Saviour himself; in the other case, he would give it from mere sympathy, or kindness, evincing no regard for the Christian, the Christian's Master, or His cause. In one case, he would show that he loved the cause of religion; in the other, not.

REMARKS ON MATTHEW CHAPTER 10

(1.) From the narrative in this chapter, in connexion with that in Luke, we are permitted to see the Savior's habits in regard to prayer. An important event was before him; an event on which, humanly speaking, depended the whole success of his religion--the choice of those who should be his messengers to mankind. He felt its importance; and even the Son of God sought the place of prayer, and during the night watches asked the direction of his Father. His example shows that we, in great and trying circumstances, should seek particularly the direction of God.

(2.) We see the benevolence of the gospel, Mt 10:7,8. The apostles were to confer the highest favours on mankind without reward. Like air, and sun-beams, and water--gifts of God--they are without price. The poor are welcome; the rich, unaided by their wealth, are welcome also; the wide world may freely come, and partake the rich blessings of the gospel of peace.

(3.) Ministers of the gospel, and all the followers of Jesus, should depend on the providence of God for support, and the supply of their wants, Mt 10:9,10. He sent his apostles into a cold, unfriendly world, and he took care of them. So all that trust him shall not want. The righteous shall not be forsaken. The God who has in his hand all the pearls of the ocean, the gold in the heart of the earth, and the cattle on a thousand hills, and that feeds the raven when it cries, will hear the cries of his children, and supply their wants.

(4.) We see the duty of treating kindly the messengers of salvation, Mt 10:11-13. Christ expected that in every city and town they would find some who would welcome them. He promised the reward of a prophet to those who should receive a prophet; and assured of his favour those who had nothing better to bestow than even a cup of cold water. The ministers of religion are sent to benefit the world. It is but right, that in that world they should be kindly received, and their wants supplied.

(5.) The guilt of rejecting the gospel, Mt 10:14,15. It is not a small matter to reject an offer of heaven. A palace, a throne, a mine of gold, might be rejected; and, compared with rejecting the gospel, it would be a trifle. But life eternal is not like thrones, and gold, and temples. This lost, all is lost. The gospel rejected, all is gone. Nor hope, nor happiness, awaits him that hath spurned this offer. God requires every one to believe the gospel; and woe, woe, a greater woe than befell the guilty cities of the plain, to him who rejects it.

(6.) Judgment will certainly overtake the guilty, Mt 10:15. It fell on Sodom, and it will fall on all transgressors. None shall escape. Damnation may slumber long over the wicked; and they may long mock the God of truth; but in due time their feet will slide, and all creation shall not be able to save them from woe. How dangerous, how awful is the condition of an impenitent sinner!

(7.) We are to take proper care of our lives, Mt 10:23. The apostles were to flee from danger, when they could do it without denying their Lord. So are we. He that throws away his life, when it might have been, and ought to have been preserved, is a self-murderer. He that exposes himself when duty does not require it, and whose life pays the forfeit, goes before God "rushing unbid into his Maker's presence," nor can he be held guiltless.

(8.) We are to persevere in our duty, through all trials, Mt 10:23. Neither the world, nor pain, poverty, persecution, nor death, is to appall us. He that endures to the end, shall be saved. We hate but one thing to do: to do the will of God; to be the Christian everywhere; and leave the event with him.

(9.) God exercises a particular providence, Mt 10:29,30. He watches the falling sparrow, numbers the hairs of the head, and for the same reason presides over all other things. "The Lord reigneth," says the Psalmist, "let the earth rejoice," Ps 97:1.

(10.) The duty of making a profession of religion, Mt 10:32,33. It must be done in the proper way, or Christ will disown us in the day of judgment. It is impossible to neglect it, and have evidence of piety. If ashamed of him, he will be of us.

(11.) Religion is easy, and easily tested, Mt 10:40-42. What more easy than to give a cup of water to a stranger; and what more easy than to know from what motive we do it! Yet how many are there who, while they would do the thing, would yet lose eternal life, rather than do it with a view of honouring Christ, or showing attachment to him! How dreadful is the opposition of the human heart to religion! How amazing that man will not do the slightest acts to secure an interest in the kingdom of God!

[And when he had called to him the twelve disciples.] Concerning the number of twelve, corresponding to the tribes of Israel, see Luke 22:30, Revelation 21:12,14. These were called the twelve apostles...under which title Moses and Aaron are marked by the Chaldee paraphrast, Jeremiah 2:1: a word that does not barely speak a messenger, but such a messenger as represents the person of him that sends him. For The 'apostle' of any one is as he himself from whom he is deputed. See the fortieth verse of this chapter. If you read over the tract of Maimonides here, entitled messengers and companions, perhaps you will not repent your labour.

For these ends were these twelve chosen, as the evangelists relate:

I. That they might be with him, eyewitnesses of his works, and students of his doctrine. For they did not presently betake themselves to preach, from the time they were first admitted disciples, no, nor from the time they were first chosen; but they sat a long while at the feet of their Master, and imbibed from his mouth that doctrine which they were to preach.

II. That they might be his prophets, both to preach and to do miracles. Thence it comes to pass, that the gift of miracles, which of a long time had ceased, is now restored to them.

The 'seven shepherds, and eight principal men,' Micah 5:5, are the disciples of the Messias, according to Kimchi.

[Power of unclean spirits.] That is, 'over, or upon unclean spirits': which therefore are called unclean spirits that by a clearer antithesis they might be opposed to the Holy Spirit, the Spirit of purity.

More particularly the unclean spirit, Zechariah 13:2; and unclean spirits, Revelation 16:13,14, are diabolical spirits in false prophets, deceiving Pythons.

By a more particular name yet, according to the Talmudists concerning this business: "There shall not be with thee a necromancer, Deuteronomy 18:11. He is a necromancer who mortifies himself with hunger, and goes and lodges a-nights among the burying-places for that end, that the unclean spirit may dwell upon him. When R. Akibah read that verse he wept. Does the unclean spirit, saith he, come upon him that fasts for that very end, that the unclean spirit may come upon him? Much more would the Holy Spirit come upon him that fasts for that end, that the Holy Spirit might come upon him. But what shall I do, when our sins have brought that on us which is said, 'Your sins separate between you and your God?'" Where the Gloss thus; "That the unclean spirit dwell upon him: that is, that the demon of the burial-place may love him, and may help him in his enchantments."

When I consider with myself that numberless number of demoniacs which the evangelists mention, the like to which no history affords, and the Old Testament produceth hardly one or two examples, I cannot but suspect these two things especially for the cause of it:--

First, That the Jewish people, now arriving to the very top of impiety, now also arrived to the very top of those curses which are recited, Leviticus 26 and Deuteronomy 28.

Secondly, That the nation, beyond measure addicted to magical arts, did even affect devils and invited them to dwell with them.

[Simon.] Simon is a name very usual among the Talmudists for Simeon. By which name our apostle is also called, Acts 15:14.

Let these words be taken notice of, "R. Eliezer inquired of R. Simon concerning a certain thing; but he answered him not. He inquired of R. Joshua Ben Levi, and he answered. R. Eliezer was enraged that R. Simeon answered him not."

[Peter.] Christ changed the names of three disciples with whom he held more inward familiarity, Simon, James, and John. Simon was called by him Peter, or Petrosus, that is, referring to a rock, because he should contribute not only very much assistance to the church that was to be built on a rock, but the very first assistance, when, the keys being committed to him, he opened the door of faith to Cornelius, and so first let in the gospel among the Gentiles. Of which matter afterward.

[Andrew.] this also was no strange name among the Talmudists. Andrew Bar Chinna.

[Bartholomew.] Compare the order wherein the disciples are called (John 1) with the order wherein they are for the most part reckoned, and you will find Bartholomew falling in at the same place with Nathanael: so that one may think he was the same with him: called Nathanael by his own name, and Bartholomew by his father's; that is, the son of Talmai: for the Greek interpreters render Talmai, Tolmi, 2 Samuel 13:37. And Tholomaeus occurs in Josephus.

[Of Alpheus.] The name occurs also in the Talmudists: a word that may admit a doubt pronunciation; namely, either to sound Alphai, or Cleophi. Hence that Alpheus, who was the father of four apostles, is also called Cleopas, Luke 24; which sufficiently appears from hence, that she who is called "Mary, the mother of James the Less, and Joses," Mark 15:40, by John is called, "Mary the wife of Cleopas," John 19:25.

[Lebbeus, whose surname was Thaddeus.] Thaddai was a name known also to the Talmudists: R. Jose the son of Thaddeus. Eliezer Ben Thaddeus. It is a warping of the name Judas, that this apostle might be the better distinguished from Iscariot, He was called Lebbeus, I suppose, from the town Lebba, a sea-coast town of Galilee: of which Pliny speaks; "The promontory Carmel, and in the mountain a town of the same name, heretofore called Ecbatana: near by Getta Lebba," &c.

[Simon the Canaanite.] In Luke it is Zealot. See who are called Zealots in Josephus. Of whose sect, if you should say this Simon was before his conversion, perhaps you would do him no more wrong than you would do his brother Matthew, when you should say that he was a publican.

[Iscariot.] It may be inquired whether this name was given him while he was alive, or not till after his death. If while he was alive, one may not improperly derive it from Skortja, which is written also Iskortja: where, while the discourse is of a man vowing that he would not use this or that garment, we are taught these things;..."These are garments, some, of leather, and some of a certain kind of clothing." The Gemara asketh, "What is Iskortja? Bar Bar Channah answered, A Tanner's garment" The Gloss is, "A leathern apron that tanners put on over their clothes." So that Judas Iscariot may perhaps signify as much as Judas with the apron. But now in such aprons they had purses sewn, in which they were wont to carry their money, as you may see in Aruch...which we shall also observe presently. And hence, it may be, Judas had that title of the purse-bearer, as he was called Judas with the apron.

Or what if he used the art of a tanner before he was chose into discipleship? Certainly we read of one Simon a tanner, Acts 9:43; and that this Judas was the son of Simon, John 12:4.

But if he were not branded with this title till after his death, I should suppose it derived from Iscara: which word what it signifies, let the Gemarists speak: "Nine hundred and three kinds of death were created in the world, as it is said, and the issues of death, Psalm 68:21. The word issues arithmetically ariseth to that number. Among all those kinds, Iscara is the roughest death..." Where the Gloss is, 'Iscara' in the mother-tongue is estrangulament. By learned men for the most part it is rendered angina, the quinsy. The Gemara sets out the roughness of it by this simile, "The Iscara is like to branches of thorns in a fleece of wool; which if a man shake violently behind, it is impossible but the wool will be pulled off by them." It is thus defined in the Gloss, 'The Iscara' begins in the bowels, and ends in the throat. See the Gemara there.

When Judas therefore perished by a most miserable strangling, being strangled by the devil (which we observe in its place), no wonder if this infamous death be branded upon his name, to be commonly styled Judas Iscariot, or 'that Judas that perished by strangling.'

[Who also betrayed him.] Let that of Maimonides be observed: "It is forbidden to betray an Israelite into the hands of the heathen, either as to his person, or as to his goods," &c. "And whosoever shall so betray an Israelite shall have no part in the world to come." Peter spake agreeably to the opinion of the nation, when he said concerning Judas, "He went unto his own place," Acts 1:25. And so doth Baal Turim concerning Balaam; "'Balaam went to his place,' Numbers 24:25; that is (saith he), he went down to hell."

[Into any city of the Samaritans, enter ye not.] Our Saviour would have the Jews' privileges reserved to them, until they alienated and lost them by their own perverseness and sins. Nor does he grant the preaching of the gospel to the Gentiles or Samaritans, before it was offered to the Jewish nation. The Samaritans vaunted themselves sons of the patriarch Jacob, John 4:12 (which, indeed, was not altogether distant from the truth); they embraced also the law of Moses; and being taught thence, expected the Messias as well as the Jews: nevertheless, Christ acknowledges them for his sheep no more than the heathen themselves.

I. Very many among them were sprung, indeed, of the seed of Jacob, though now become renegades and apostates from the Jewish faith and nation, and hating them more than if they were heathens, and more than they would do heathens. Which also, among other things, may perhaps be observed in their very language. For read the Samaritan version of the Pentateuch; and, if I mistake not, you will observe that the Samaritans, when, by reason of the nearness of the places, and the alliance of the nations, they could not but make use of the language of the Jews, yet used such a variation and change of the dialect, as if they scorned to speak the same words that they did, and make the same language not the same.

II. In like manner they received the Mosaic law, but, for the most part, in so different a writing of the words, that they seem plainly to have propounded this to themselves, that retaining indeed the law of Moses, they would hold it under as much difference from the Mosaic text of the Jews as ever they could, so that they kept something to the sense. "R. Eliezer Ben R. Simeon said, 'I said to the scribes of the Samaritans, Ye have falsified your law without any manner of profit accruing to you thereby. For ye have written in your law, near the oaken groves of Moreh, which is Sychem,'" &c....Let the Samaritan text at Deuteronomy 11:30 be looked upon.

III. However they pretended to study the religion of Moses, yet, in truth, there was little or no difference between them and idolaters, when they knew not what they worshipped; which our Saviour objects against them, John 4:22: and had not only revolved as apostates from the true religion of Moses, but set themselves against it with the greatest hatred. Hence the Jewish nation held them for heathens, or for a people more execrable than the heathens themselves. A certain Rabbin thus reproaches their idolatry: "R. Ismael Ben R. Josi went to Neapolis [that is, Sychem]: the Samaritans came to him, to whom he spake thus; 'I see that you adore not this mountain, but the idols which are under it: for it is written, Jacob hid the strange gods under the wood, which is near Sychem.'"

It is disputed whether a Cuthite ought to be reckoned for a heathen, which is asserted by Rabbi, denied by Simeon; but the conclusion, indeed, is sufficiently for the affirmative.

IV. The metropolis of the Samaritans laboured under a second apostasy, being brought to it by the deceit and witchcraft of Simon Magus, after the receiving of the gospel from the mouth of our Saviour himself. Compare Acts 8:9 with John 4:41.

From all these particulars, and with good reason for the thing itself, and to preserve the privileges of the Jews safe, and that they might not otherwise prove an offence to that nation, the Samaritans are made parallel to the heathen, and as distant as they from partaking of the gospel.

[In your purses, &c.] these things, which are forbidden the disciples by our Saviour, were the ordinary provision of travellers; to which the more religious added also the book of the law.

"Some Levites travelled to Zoar, the city of palm-trees: and when one of them fell sick by the way, they brought him to an inn. Coming back, they inquired of the hostess concerning their companion. 'He is dead,' said she, 'and I have buried him.'" And a little after, she brought forth to them his staff, and his purse, and the book of the law, which was in his hand. So the Babylonian Misna: but the Jerusalem adds also shoes: and instead of that which in the Misna is his purse, in the Gemara is...an inner garment, with pockets to hold money and necessaries.

That also is worthy mention; Let no man enter into the mount of the Temple with his staff, nor with his shoes, nor with his purse, nor with dust on his feet. Which words are thus rendered by the Gemara: "Let no man enter into the mount of the Temple, neither with his staff in his hand, nor with his shoes upon his feet, nor with money bound up in his linen, nor with a purse hanging on his back." Where the Gloss thus: 'Ponditho' is a hollow girdle [or a hollow belt], in which they put up their money. See the Aruch in Aponda, and Ponda.

[Nor scrip for your journey.] The Syriac version reads, No purse...

A proselyte is brought in thus speaking; "If an Israelite approaching to the holy things shall die, how much more a stranger, who comes with his staff and his pouch!"

[Nor two coats.] A single coat bespake a meaner condition; a double, a more plentiful. Hence is that counsel of the Baptist, Luke 3:11, "He that hath two coats, let him impart to him that hath none." It is disputed by the Babylonian Talmudists, how far it is lawful to wash garments on the common days of a festival-week; and the conclusion is, "It is lawful for him that hath one coat only, to wash it."

[Neither shoes.] That shoes are here to be understood, and not sandals, appears from Mark 6:9: and that there was a difference between these, sufficiently appears from these very places. The contrary to which I read in Beza, not without wonder: "But then from this place (saith he), as also from Acts 12:8, it appears that the evangelists put no difference between shoes and sandals as Erasmus hath rightly observed."

Let the Jewish schools be heard in this matter: "The pulling off of the shoe [of the husband's brother, Deuteronomy 25:9] is right: and of the sandal if it hath a heel, is right; but if not, it is not right."

"R. Josi saith, I went to Nisibin, and I saw there a certain elder, and I said to him, 'Are you well acquainted with R. Judah Ben Betira?' And he answered, 'I am a money changer in my city; and he came to my table very often.' I said, 'Did you ever see him putting off the shoe? What did he put off, shoe or sandal?' He answered, 'O Rabbi, are there sandals among us?' Whence therefore, say I, did R. Meir say, They do not put off the shoe? Rabbi Ba, Rabh Judah say, in the name of Rabh, If Elias should come, and should say, 'They pull off the shoe of the husband's brother, let them hearken to him': if he should say, 'They pull off the sandal,' let them not hearken to him. And yet, for the most part, the custom is to pull off the sandal: and custom prevails against tradition." See more there, and in the Babylonian tract Jevamoth.

Shoes were of more delicate use; sandals were more ordinary, and more for service. A shoe was of softer leather, a sandal of harder, &c. There were sandals also, whose sole, or lower part, was of wood, the upper of leather; and these were fastened together by nails. There were some sandals also made of rushes, or of the bark of palm-trees, &c. Another difference also between shoes and sandals is illustrated by a notable story in the tract Schabbath, in the place just now cited: "In a certain time of persecution, when some were hidden in a cave, they said among themselves, 'He that will enter, let him enter; for he will look about him before he enters, that the enemies see him not: but let none go out; for perhaps the enemies will be near, whom he sees not when he goes out, and so all will be discovered.' One of them by chance put on his sandals the wrong way: for sandals were open both ways, so that one might put in his foot either before or behind: but he putting on his the wrong way, his footsteps, when he went out, seemed as if he went in, and so their hiding-place was discovered to the enemies," &c.

Money therefore in the girdle, and provision in the scrip, were forbidden the disciples by Christ; first, that they might not be careful for temporal things, but resign themselves wholly to the care of Christ; secondly, they ought to live of the gospel, which he hints in the last clause of this verse, "The workman is worthy of his hire."

That, therefore, which he had said before, "Freely ye have received, freely give," forbade them to preach the gospel for gain: but he forbade not to take food, clothing, and other necessaries for the preaching of the gospel.

Two coats and shoes are forbidden them, that they might not at all affect pride or worldly pomp, or to make themselves fine; but rather, that their habit and guise might bespeak the greatest humility.

[Who in it is worthy.] In the Talmudic language, who deserves.

[Shake off the dust of your feet.] The schools of the scribes taught that the dust of the heathen land defiled by the touch. "The dust of Syria defiles, as well as the dust of other heathen countries."

"A tradition-writer saith, 'They bring not herbs into the land of Israel out of a heathen land: but our Rabbins have permitted it.' What difference is there between these? R. Jeremiah saith, The care of their dust is among them." The Gloss is, "They take care, lest, together with the herbs, something of the dust of the heathen land be brought, which defiles in the tent, and defiles the purity of the land of Israel."

"By reason of six doubts, they burn the truma: the doubt of a field, in which heretofore might be a sepulchre; the doubt of dust brought from a heathen land," &c. Where the Gloss is this; "Because it may be doubted of all the dust of a heathen land, whether it were not from the sepulchre of the dead."

"Rabbi saw a certain priest standing in a part of the city Aco, which part was without the bounds of the land of Israel: he said to him, 'Is not that heathen land concerning which they have determined that it is as unclean as a burying-place?'"

Therefore that rite of shaking the dust off the feet, commanded the disciples, speaks thus much; "Wheresoever a city of Israel shall not receive you, when ye depart, shew, by shaking off the dust from your feet, that ye esteem that city, however a city of Israel, for a heathen, profane, impure city; and, as such, abhor it."

[They shall scourge you in their synagogues.] Beza here, as he does very often when he cannot explain a case, suspects it: for thus he writes; "When I neither find synagogues elsewhere to have their names from houses of judgment, as the Hebrews speak, nor that civil punishments were taken in synagogues, I suspect this place." But without any cause, for,

I. In every synagogue there was a civil triumvirate, that is, three magistrates, who judged of matters in contest arising within that synagogue; which we have noted before.

II. Scourging was by that bench of three. So that fivefold scourging of St. Paul (2 Cor 11:24) was in the synagogue; that is, By that bench of three magistrates, such as was in every synagogue.

It is something obscure that is said, But beware of men. Of whom else should they beware? But perhaps the word men may occur in that sense, as men in these forms of speech;...the men of the great assembly, and, the men of the house of judgment &c. But we will not contend about it.

[Ye shall not have gone over the cities of Israel, &c.] "Ye shall not have travelled through the cities of Israel preaching the gospel, before the Son of man is revealed by his resurrection," (Romans 1:4. Lay to this Acts 3:19,20, "Repent ye therefore, and be converted, that your sins may be blotted out, that the times of refreshment may come" (for ye expect refreshment and consolation under the Messias); "and he may send Jesus Christ first preached to you." And verse 26, "To you first God, raising up his Son, sent him to bless you," &c. The epoch of the Messias is dated from the resurrection of Christ.

[Beelzebub.] See chapter 12:24.

[What ye hear in the ear.] We have observed before, that allusion is here made to the manner of the schools, where the doctor whispered, out of the chair, into the ear of the interpreter, and he with a loud voice repeated to the whole school that which was spoken in the ear.

"They said to Judah Bar Nachmani, the interpreter of Resh Lachish, Do you stand for his expositor." The Gloss is, "To tell out the exposition to the synagogue, which he shall whisper to you." We cannot here but repeat that which we produced before, The doctor whispered him in the ear in Hebrew. And we cannot but suspect that that custom in the church of Corinth which the apostle reproves, of speaking in the synagogue in an unknown tongue, were some footsteps of this custom.

We read of whispering in the ear done in another sense, namely, to a certain woman with child, which longed for the perfumed flesh; "Therefore Rabbis said, Go whisper her that it is the day of Expiation. They whispered to her, and she was whispered": that is, she was satisfied and at quiet.

[Preach ye upon the housetops.] Perhaps allusion is made to that custom when the minister of the synagogue on the sabbath-eve sounded with a trumpet six times upon the roof of an exceeding high house, that thence all might have notice of the coming in of the sabbath. The first sound was, that they should cease from their works in the fields; the second, that they should cease from theirs in the city; the third, that they should light the sabbath candle, &c.

[Think not that I am come to send peace, &c.] Although these words may be understood truly of the difference between believers and unbelievers by reason of the gospel, which all interpreters observe; yet they do properly and primarily point out, as it were with the finger, those horrid slaughters and civil wars of the Jews among themselves, such as no other age ever saw, nor story heard.

"R. Eliezer saith, The days of the Messias are forty years, as it is said, 'Forty years was I provoked by this generation.'" And again; "R. Judah saith, In that generation, when the Son of David shall come, the schools shall be harlots; Galilee shall be laid waste; Gablan shall be destroyed; and the inhabitants of the earth [the Gloss is 'the Sanhedrim'] shall wander from city to city, and shall not obtain pity; the wisdom of the scribes shall stink; and they that fear to sin shall be despised; and the faces of that generation shall be like the faces of dogs; and truth shall fail, &c. Run over the history of these forty years, from the death of Christ to the destruction of Jerusalem (as they are vulgarly computed), and you will wonder to observe the nation conspiring to its own destruction, and rejoicing in the slaughters and spoils of one another beyond all example, and even to a miracle. This phrensy certainly was sent upon them from heaven. And first, they are deservedly become mad who trod the wisdom of God, as much as they could, under their feet. And secondly, the blood of the prophets and of Christ, bringing the good tidings of peace, could not be expiated by a less vengeance. Tell me, O Jew, whence is that rage of your nation towards the destruction of one another, and those monsters of madness beyond all examples? Does the nation rave for nothing, unto their own ruin? Acknowledge the Divine vengeance in thy madness, more than that which befell thee from men. He that reckons up the difference, contentions, and broils of the nation, after the dissension betwixt the Pharisees and the Sadducees, will meet with no less between the scholars of Shammai and Hillel, which increased to that degree, that at last it came to slaughter and blood.

"The scholars of Shammai and Hillel came to the chamber of Chananiah Ben Ezekiah Ben Garon, to visit him: that was a woeful day, like the day wherein the golden calf was made. The scholars of Shammai stood below, and slew some of the scholars of Hillel. The tradition is, That six of them went up, and the rest stood there present with swords and spears."

It passed into a common proverb, that "Elias the Tishbite himself could not decide the controversies between the scholars of Hillel and the scholars of Shammai." They dream they were determined by a voice from heaven; but certainly the quarrels and bitternesses were not at all decided.

"Before the Bath Kol [in Jabneh] went forth, it was lawful equally to embrace either the decrees of the school of Hillel, or those of the school of Shammai. At last the Bath Kol came forth, and spake thus; 'The words, both of the one party and the other, are the words of the living God; but the certain decision of the matter is according to the decrees of the school of Hillel.' And from thenceforth, whosoever shall transgress the decrees of the school of Hillel is guilty of death."

And thus the controversy was decided; but the hatreds and spites were not so ended. I observe, in the Jerusalem Gemarists, the word Shamothi, used for a scholar of Shammai: which I almost suspect, from the affinity of the word Shammatha, which signifies Anathema, to be a word framed by the scholars of Hillel, in hate, ignominy, and reproach of those of Shammai. And when I read more than once of R. Tarphon's being in danger by robbers, because in some things he followed the custom and manner of the school of Shammai; I cannot but suspect snares were daily laid by one another, and hostile treacheries continually watching to do each other mischief.

"R. Tarphon saith, 'As I was travelling on the way, I went aside to recite the phylacteries, according to the rite of the school of Shammai, and I was in danger of thieves.' They said to him, and deservedly too, 'Because thou hast transgressed the words of the school of Hillel.'" This is wanting in the Jerusalem Misna.

"R. Tarphon went down to eat figs of his own, according to the school of Shammai. The enemies saw him, and kicked against him: when he saw himself in danger, 'By your life,' saith he, 'carry word unto the house of Tarphon, that graveclothes be made ready for him.'"

Thus, as if they were struck with a phrensy from heaven, the doctors of the nation rage one against another; and from their very schools and chairs flow not so much doctrines, as animosities, jarrings, slaughters, and butcheries. To these may be added those fearful outrages, spoils, murders, devastations of robbers, cut-throats, zealots, and amazing cruelties, beyond all example. And if these things do not savour of the divine wrath and vengeance, what ever did?

As the Jewish church arose from twelve patriarchs, so did the Christian church become planted by twelve apostles; the person commissionating them, was Christ. None are to undertake the work and calling of the ministry, but those whom Christ appoints; and the persons commissioned were disciples before they were apostles. To teach us, that Christ will have such as preach the gospel to be disciples before they are ministers; trained up in the doctrine of the gospel, before they undertake a public charge.

Note farther, The power here delegated by Christ to his apostles, over unclean spirits, and for healing diseases, in his name. And after Christ's resurrection, they were enabled to confer this miraculous power upon others, by laying their hands upon them; an eminent demonstration of the truth of the christian faith.

Learn hence, That to the intent the apostles might preach the gospel with more authority and greater efficacy, Christ gave them a power of working miracles; namely, to cast out devils, and heal all manner of diseases, in his name. When he had called together his disciples, he gave them power against unclean spirits.

Observe here, Of the twelve apostles Peter is named first, and Judas last. Peter is named first, because first called, Matt 4:18 or because probably elder than the rest; or because, for order-sake, he might speak before the rest: from whence may be inferred a primacy, but no supremacy; a priority of order, but no superiority of degree. As the foreman of a grand inquest has a precidency, but no re-eminency. Judas is named last, with a brand of infamy set upon him, that he was the traitor the person that betrayed his Lord and Master.

Learn hence, That though the truth of grace be absolutely necessary to a minister's salvation, yet the want of it doth not disannul his office, nor hinder the lawfulness of his ministry: Judas, though a traitor, was yet a lawful minister. Inward holiness is not necessary to render the offices belonging to the ministerial function valid and effectual: Judas preaches Christ as well as the rest, and was not excepted when Christ said, He that receiveth you, receiveth me.

This was only a temporary prohiition whilst Christ was here upon earth, the Jews being Christ's own people, of whom he came, and to whom he was promised; the gospel is first preached to them; but afterwards the apostles had a command to teach all nations; and after Christ ascension, Samaria received the gospel by the preaching of Philip.

From the character which Christ gives of the Jews, calling them lost sheep, we learn, 1. That the condition of a people, before brought home to Christ by the ministers of the gospel, is a lost condition; sinners are as lost sheep, wandering and going astray from God, till the ministry of the word finds them.

2. That the great work and office of the ministers of the gospel is to call home, and to bring in, lost sheep unto Jesus Christ the great Shepherd. Go, says he, to the lost sheep, &c.

Mark, Christ calls the Israelites sheep, though they were not obedient to the voice of their Shepherd, because they were God's chosen people; and he calls them the lost sheep, because they were both lost in themselves, and also in great danger of being eventually and finally lost, by the ignorance and wickedness of their spiritual guides.

Observe here, 1. The duty enjoined the apostles in order to the bringing home of lost souls to Christ, and that is, preaching; As ye go, preach.

Note thence, That the plain and persuasive preaching of the gospel, is the special mean appointed by Christ for the salvation of lost sinners.

Observe, 2. The doctrine they are enjoined to preach, namely, that the kingdom of heaven is at hand; that is, that the promised Messiah was come, and had set up his kindom in the world, and expected their obedience to his laws.

Where note, How that the preaching of John, of Christ, and his apostles, was one and the same; namely, the doctrine of repentance: repent, say they all, for the kingdom of heaven is at hand; that is, the time of the Messiah's appearing, which has been so long expected, is now come.

Here our Saviour empowers his apostles to work miracles for the confirmation of their doctrine; but gives them a charge to work them freely, without making any private advantage to themselves.

Where observe, 1. How beneficial the miracles were (which Christ and his apostles wrought) to mankind. Moses' miracles were as great judgments as wonders; but these were beneficent, they delivered men from miseries, from bodily diseases, from the power and malice of evil spirits; they healed the sick, and cast out devils.

Observe, 2. That Jesus Christ, to show himself a free Saviour, and that whatever came from him was the effect of free grace, gave his apostles a charge to dispense their power in working miracles freely, without money, and without price.

This command of Christ was temporary, and extended only to the apostles' first journey, which they were soon to despatch: our Saviour encourages them to trust to God; first for protection; take no staves with you, that is, no striking or smiting staves for your own defence.

Preachers must be no strikers, though a walking-staff they might take with them: itinerant preachers might be wearied with travelling, as well as with speaking.

Next for provision; he would not have them over-solicitous for that neither; saying, the workman is worthy of his meat. As it is a minister's great duty to trust God for his maintenance; so it is the people's duty to take for the minister's comfortable subsistence. The labourer is worthy of his hire, and the workman is worthy of his meat.

Our Saviour proceeds to direct his disciples how to manage this their first journey in preaching the gospel: he enjoins them, 1. To observe the rules of decency in their going from one place to another; not like beggars wandering from house to house, but having entered a city, or village, to make enquiry who stood best affected to the gospel, and there turn in.

2. Our Savior enjoins them civil and religous courtesy towards those whom they applied themselves unto. When ye come into a house, salute it; give it a civil salutation, but especially a Christian and spiritual salute, wishing them mercy, grace, and peace.

3. He encourages his apostles in the want of success; if they hear you not, shake off the dust of your feet. This action was emblematical, and signified, That Almighty God would in like manner shake off them, and esteem them no better than the vilest dust.

Note, That those who despise the message which the ministers of the gospel bring, shall hereafter find the dust of their feet, and the ashes of their graves, to give a judicial testimony against them in the day of Christ. Wherever the word is preached, 'tis for a testimony against them; for if the dust of a minister's feet bear witness against the despesers of the gospel, their sermons much more.

Here Grotius well notes, that the sin of those who reject the gospel must be a wilful sin, which it was in their power to avoid; because it rendered them obnoxious to greater punishment them Sodom and Gomorrhah were to suffer at the day of judgment; and because committed against greater light, and greater confirmation of the truth: doubtless the higher a people rise under the means of grace, the lower they fall if they miscarry.

Our Saviour, in this and the following verses, arms his apostles against all the difficulties, dangers, and discouragements, which they might meet with in the course of their ministry: he tells them, he sent them forth as sheep amongst wolves; intimating thereby unto them, that the enemies of the gospel have as great an inclination, from their malicious nature, to devour and destroy the ministers of Christ, as wolves have from their natural temper to devour sheep: he therefore recommends to them prudence and innocence; be ye wise as serpents, to avoid the world's injuries, and harmless as doves, in not revenging them. The ministers of Christ must not be altogether doves, lest they fall into dangers; nor altogether serpents, lest they endanger others. For as piety without policy is too simple to be safe, so policy without piety is too subtle to be good. Our Saviour in this text teacher us that wisdom and innocency should dwell together. Offend none by word or example.

Here our Saviour lets his apostles know that for their owning him, and preaching his gospel, they shall be brought before all sorts of magistrates, and in all kinds of courts: but he advises them, when they are brought before kings and princes, not to be anxiously thoughtful what they should say; for it should be given them in that hour what they should answer.

Learn hence, That though truth may be opposed, yet truth's defenders should never be ashamed; and rather than they shall want a tongue to plead for it, God himself will prompt them by his Spirit, and suggest such truths to their minds as all their opposers should not be able to gainsay.

Yet, note, That Christ doth not here forbid all fore-thoughts what to say, but only distrustful thoughts; that they should not, like orators or advocates, strive to make studied pleas or rhetorical apologies for themselves, since the Spirit would be in their mouths, and give them immediate supplies.

Note also, That because Christ here promised his apostles and immediate assistance from the Holy Spirit, how vain the Anabaptists and Quakers are, who by virtue of this promise do now expect the same assistance in prayer and preaching: but they may as well pretend to cast out devils as the apostles did, by virtue of the same assistance which the apostles had; whereas these extraordinary gifts have long ceased.

Our Saviour goes on in a farther discovery of the world's hatred and enmity against the gospel, and the preachers of it; and gives all Christians in general, and his ministers in particular, to understand, that such is the enmity of the world against holiness, and the professors of it, that it will overcome and extinguish even the natural affections of the mearest and dearest relations towards each other. Grace teaches us to lay down our lives for the brethren, but corruption teaches a brother to take away the life of a brother; The brother shall deliver the brother to death.

Yet observe, Our Saviour comforts his disciples that there will be an end of these sufferings; and assures them, that if their faith and patience did hold out unto the end, they should be saved. This is our comfort, that if our sufferings for Christ end not in our lifetime, they will end with our lives.

Our Saviour here directs his apostles to a prudent care for their own preservation, and allows them to flee in time of persecution; assuring them, that before they had gone through all the cities of the Jews, preaching the gospel, he would certainly come in judgment against Jerusalem, and with severity destroy his own murderers and their persecutors.

Learn, That Christ allows his ministers the liberty of flight in time of persecution, that they may preserve their lives for future service. Surely it is no shame to fly, when our Captain commands it, and also practises it, Matt 2:1-23. Christ by his own example has sanctified that state of life unto us, and by his command made it lawful for us.

Our Saviour here teaches all Christians but especially ministers, how unreasonable and absurd it is for them to expect kinder usage from an unkind world than he himself met with. Are we greater, holier, or wiser then he? Why then should we expect better usage than he? Was he hated, persecuted, reviled, murdered, for the holiness of his doctrine and the usefulness of his life? Why then should any of us think strange of the fiery trial, as if some strange thing had befallen them? 1Pe 4:12

Is it not enough that the disciple be as his master and the servant as his Lord, but must he hope to be above him?

Christ here exhorts his disciples to a free profession and open publication of the doctrine of the gospel, from this consideration, that whatever they say or do shall be brought to light, proclaimed and published to the world. I will make the excellency of your doctrine and the innocency of your lives shine as the light; your integrity in dispensing of it, and patience in suffering for it, shall redound to God's glory and your commendation, at the revelation of your Lord from heaven. As wicked men have cause to fear because their evil deeds shall be made evident, so good men have cause to rejoice because their goodness and good deeds shall be made manifest. Let it be our care to do good, and it shall be Christ's care to discover the goodness which we do, to vindicate it from misconstruction, and set it in its clearest light.

Observe here the following particulars,1. An unwarrantable fear condemned; and that is, the sinful, servile, slavish fear of impotent man: Fear not him that can kill the body.

2. A holy, awful, and prudential fear of the omnipotent God commended: Fear him that is able to kill both body and soul.

3. The persons that this duty of fear is recommended to and bound upon-Christ's own disciples, yea, his ministers and ambassadors; they both may and ought to fear him; not only for his greatness and goodness, but upon the account of his punitive justice; as being able to cast both soul and body into hell, such a fear is not only lawful, but laudable, not only commendable, but commanded, and well becomes the servants of God themselves.

This text contains a certain evidence that the soul doth not perish wih the body; none are able to kill the soul, but it continues after death in a state of sensiblilty; it is granted that men can kill the body, but it is denied that they can kill the soul: it is spoken of temporal death; consequently then the soul doth not perish with the body, nor is the soul reduced int an insensible state by the death of the cody; nor can the soul be supposed to sleep as the body doth till the resurrection; for an intelligible, thinking, and perceivin being, as the soul is, connot be deprived of sensation, thought, and perception, any more than it can lose its being: the soul, after the death of the body, being capable of bliss or misery, must continue in a state of sensation.

Observe here, 1. The doctrine which our Saviour preaches to his disciples: and that is the doctrine of divine providence; which concerns itself for the meanest creatures: even the birds of the air, and the hairs of our head, do fall within the compass of God's protecting care.

2. Here is the use which our Saviour makes of this doctrine; namely, to fortify the spirits of his disciples against all distrustful fears and distraction cares.

Learn, That the condsideration of the divine care and gracious providence of God over us and ours, ought to antidote our spirits against all distrustful fears whatsoever. If a hair from the head falls not to the ground without a providence much less shall the head itself; it the very excretions of the body, (such are the hairs,) be taken care of by God, surely the more noble parts of the body, and especially the noblest part of ourselves, our souls, shall fall under his particular regard.

Observe here, 1. That not to confess Christ, in his account, is to deny him: and to deny him, is to be ashamed of him.

2. That whosoever shall deny, disown, or be ashamed of Christ, either in his person in his gospel, or in his members, for any fear of favour of man, shall with shame be disowned, and eternally rejected by him at the dreadful judgment of the great day.

Christ may be denied three ways;

doctrinally, by an erroneous and heretical judgment; verbally, by oral expressions; vitally, by a wicked and unholy life.

But woe to that soul that denies Christ any of these ways!

We must distinguish here betwixt the intentional aim of Christ's coming, and the accidental event of it. His intentional aim was to propagate and promote peace in the world; but through the corruption of man's nature, the accidental event of his coming is war and division: not that these are the genuine and natural fruits of the gospel, but occasional and accidental only.

Note, That the preaching of the gospel, and setting up the kingdom of Christ in the world, though it be not the natural cause, yet it is the accidental occasion, of much of that war and tumult, of much of that distraction and confusion, which the world abounds with.

Note here, That by worthiness we are not to understand the meritoriousness of the action, but the qualification of the person. He that cometh to Chtist, (that is, will be his disciple,) must, by a deliberate act of the understanding, and well-advised choice of the will, prefer him before all the world, and his dearest relations whatsoever; not that our Saviour by these expressions doth condemn natural love and affection, either to our relations or our own lives, but only regulates and directs it; and shows that our first and chief love must be bestowed upon himself. We may have tender and relenting affections towards our dear relations; but them the consideration of Christ's truth and religion must take place of these; yea, of life itself; nay, when these come in competition, we are to regard them no more than if they were the objects of our hatred. Luke 14:26 If any man hate not his father, &c.

Learn hence, That all the disciples of Christ should be ready and willing, whenever God calls them to it, to quit all their temporal interests and enjoyments, even life itself, and to submit to any temporal inconvenience, even death itself; and all this willingly, cheerfully, and patiently, rather than disown their relation to Christ, and quit the profession of his truth and religion.

2. That such as for secular interest, and the preservation of temporal life, do renounce their profession of Christ and his religion, they do not only greatly hazard their temporal life, but expose their eternal life to the greatest danger. He that findeth his life shall lose it, &c.

Here in the close of the chapter, our blessed Saviour encourages his apostles to faithfulness in their office, by assuring them that he should reckon and esteem all the kindness shown to them as done unto himself: and to encourage the world to be kind to his disciples and ministers, he assures them that even a cup of cold water should meet with a liberal reward. How cold is their charity who deny a cup of cold water to the ministers and disciples of Christ!

Learn, 1. That there is some special and eminent reward due to the faithful prophets of God above other men.

2. That he that shall entertain a prophet and do any good office for him, under that name, that is, for his office sake, shall be partaker of that reward.

3. That the least office of love and respect, of kindness and charity, which we show to any of the ministers or members of Jesus Christ for his sake, Christ accounts it as done unto himself, and it shall be rewarded by himself.

This chapter is one of peculiar solemnity. Here is the record of the first ordination which ever took place in the Church of Christ. The Lord Jesus chooses and sends forth the twelve apostles. Here is an account of the first charge ever delivered to newly ordained Christian ministers. The Lord Jesus himself delivers it. Never was there so important an ordination! Never was there so solemn a charge!

There are three lessons which stand out prominently on the face of the first fifteen verses of this chapter. Let us take them in order.

We are taught in the first place, that all ministers are not necessarily good men. We see our Lord choosing a Judas Iscariot to be one of his apostles. We cannot doubt that he who knew all hearts knew well the characters of the men whom he chose; and he includes in the list of his apostles one who was a traitor!

We shall do well to bear in mind this fact. Orders do not confer the saving grace of the Holy Ghost: ordained men are not necessarily converted. We are not to regard them as infallible, either in doctrine or in practice; we are not to make popes or idols of them, and insensibly to put them in Christ’s place. We are to regard them as men of like passions with ourselves, to the same infirmities, and daily requiring the same grace. We are not to think it impossible for them to do very bad things; or to expect them to be above the reach of harm from flattery, covetousness, and the world. We are to prove their teaching by the Word of God, and to follow them so far as they follow Christ, but no further. Above all, we ought to pray for them that they may be successors, not of Judas Iscariot, but of James and John. It is a serious responsibility to be a minister of the Gospel! Ministers need many prayers.

We are taught in the next place, that the great work of a minister of Christ is to do good. He is sent to seek “lost sheep,” to proclaim glad tidings, to relieve those who are suffering, to diminish sorrow, and to increase joy. His life is meant to be one of giving rather than receiving.

This is a high standard, and a very peculiar one. Let it be well weighed and carefully examined. It is plain, for one thing, that the life of a faithful minister of Christ cannot be one of ease. He must be ready to spend body and mind, time and strength, in the work of his calling: laziness and frivolity are bad enough in any profession, but worst of all in that of a watchman for souls. It is plain, for another thing, that the position of the ministers of Christ is not that which ignorant people sometimes assign to them, and which they, unhappily, sometimes claim for themselves. They are not so much ordained to rule as to serve; they are not so much intended to have dominion over the Church, as to supply its wants and to wait upon its members ( 2 Corinthians 1:24 ). Happy would it be for the cause of true religion if these things were better understood! Half the diseases of Christianity have arisen from mistaken notions about the minister’s office.

We are taught in the last place, that it is a most dangerous thing to neglect the offers of the Gospel. It shall prove “more tolerable for the land of Sodom and Gomorrah in the judgment day” than for those who have heard Christ’s truth, and not received it.

This is a doctrine fearfully overlooked, and one that deserves serious consideration. Men are apt to forget that it does not require great open sins to be sinned in order to ruin a soul forever. They have only to go on hearing without believing, listening without repenting, going to church without going to Christ, and by and by they will find themselves in hell! We shall all be judged according to our light; we shall have to give account of our use of religious privileges: to hear of the “great salvation” and yet neglect it, is one of the worst sins man can commit. ( John 16:9

What are we doing ourselves with the Gospel? This is the question which everyone who reads this passage should put to his conscience. Let us assume that we are decent and respectable in our lives, correct and moral in all the relations of life, regular in our formal attendance on the means of grace. It is all well so far as it goes, but is this all that can be said of us? Are we really receiving the love of the truth? Is Christ dwelling in our hearts by faith? If not, we are in fearful danger; we are far more guilty than the men of Sodom, who never heard the Gospel at all; we may awake to find that in spite of our regularity and morality and correctness, we have lost our souls to all eternity. It will not save us to have lived in the full sunshine of Christian privileges, and to have heard the Gospel faithfully preached every week. There must be experimental acquaintance with Christ; there must be personal reception of his truth; there must be vital union with Him; we must become his servants and disciples. Without this, the preaching of the Gospel only adds to our responsibility, increases our guilt, and will at length sink us more deeply into hell. These are hard sayings! But the words of Scripture, which we have read, are plain and unmistakable. They are all true.

The truths contained in these verses should be pondered by all who try to do good in the world. To the selfish man who cares for nothing but his own ease or comfort, there may seem to be little in them. To the minister of the Gospel, and to everyone who seeks to save souls, these verses ought to be full of interest. No doubt there is much in them which applies especially to the days of the apostles; but there is much also which applies to all times.

We see for one thing, that those who would do good to souls must be moderate in their expectations. They must not think that universal success will attend their labors. They must reckon on meeting with much opposition; they must make up their minds to be hated, persecuted, and ill-used, and that too by their nearest relations. They will often find themselves “like sheep in the midst of wolves” let us bear this in mind continually. Whether we preach, or teach, or visit from house to house, whether we write or give counsel, or whatever we do, let it be a settled principle with us not to expect more than Scripture and experience warrant. Human nature is far more wicked and corrupt than we think: the power of evil is far greater than we suppose. It is vain to imagine that everybody will see what is good for them, and believe what we tell them: it is expecting what we shall not find, and will only end in disappointment. Happy is that laborer for Christ who knows these things at his first starting and has not have to learn them by bitter experience! Here lies the secret cause why many have turned back, who once seemed full of zeal to do good. They began with extravagant expectations; they did not “count the cost.” They fell into the mistake of the great German Reformer who confessed he forgot at one time that “Old Adam was too strong for young Melanchthon.”

We see for another thing, that those who would do good have need to pray for wisdom, good sense and a sound mind. Our Lord tells his disciples to be “wise as serpents and harmless as doves” He tells them that when they are persecuted in one place, they may lawfully “flee to another.” There are few of our Lord’s instructions which it is so difficult to use rightly as this. There is a line marked out for us between two extremes, but it is a line that requires great judgement to define. To avoid persecution by holding our tongues and keeping our religion entirely to ourselves is one extreme: we are not to err in that direction. To court persecution and thrust our religion upon everyone we meet, without regard to place, time or circumstances, is another extreme. In this direction also we are warned not to err, any more than in the other. Truly we may say, “Who is sufficient for these things?”We have need to cry to “the only wise God” for wisdom.

The extreme into which most men are liable to fall in the present day is that of silence, cowardice, and letting others alone. Our so-called prudence is apt to degenerate into a compromising line of conduct or downright unfaithfulness. We are only too ready to suppose that it is of no use trying to do good to certain people: we excuse ourselves from efforts to benefit their souls by saying it would be indiscreet, or inexpedient, or would give needless offense, or would even do positive harm. Let us all watch and be on our guard against this spirit; laziness and the devil are often the true explanation of it. To give way to it is pleasant to flesh and blood, no doubt, and saves us much trouble: but those who give way to it often throw away great opportunities of usefulness.

On the other hand, it is impossible to deny that there is such a thing as a righteous and holy zeal, which is “not according to knowledge.” It is quite possible to create much needless offense, commit great blunders and stir up much opposition which might have been avoided by a little prudence, wise management and exercise of judgment. Let us take heed that we are not guilty in this respect. We may be sure there is such a thing as Christian wisdom, which is quite distinct from Jesuitical subtlety or carnal policy.This wisdom let us seek. Our Lord Jesus does not require us to throw aside our common sense when we undertake to work for him. There will be offense enough connected with our religion, do what we will; but let us not increase it without cause. Let us strive to “walk circumspectly,” “not as fools but as wise” ( Ephesians 5:15 ).

It is to be feared that believers in the Lord Jesus do not sufficiently pray for the Spirit of knowledge, judgment, and a sound mind. They are apt to fancy that if they have grace, they have all they need. They forget that a gracious heart should pray that it may be full of wisdom, as well as of the Holy Ghost. (Acts 6:3) Let us all remember this. Great grace and common sense are perhaps one of the rarest combinations: that they may go together life of David and the ministry of the apostle Paul are striking proofs. In this, however, as in every other respect, our Lord Jesus Christ himself is our most perfect example: none were ever so faithful as he, but none were ever so truly wise. Let us make him our pattern and walk in his steps.

To do good to souls in this world is very hard. All who try it find this out by experience: it needs a large stock of courage, faith, patience and perseverance. Satan will fight vigorously to maintain his kingdom; human nature is desperately wicked: to do harm is easy; to do good is hard.

The Lord Jesus knew this well, when he sent his disciples out to preach the Gospel for the first time. He knew what was before them, if they did not. He took care to supply them with a list of encouragements in order to cheer them when they felt cast down. Weary missionaries abroad, or fainting ministers at home, disheartened teachers of schools and desponding visitors of districts would do well to study often the nine verses we have just read. Let us mark what they contain.

For one thing, those who try to do good to souls must not expect to fare better than their great Master. “A disciple is not above his master, nor a servant above his lord.” The Lord Jesus was slandered and rejected by those whom he came to benefit. There was no error in his teaching; there was no defect in his method of imparting instruction, yet many hated him and called him Beelzebub. Few believed him and cared for what he said. Surely we have no right to be surprised if we, whose best efforts are mingled with much imperfection, are treated in the same way as Christ. If we let the world alone, it will probably let us alone; but if we try to do it spiritual good, it will hate us as it did our Master.

For another thing, those who try to do good must look forward with patience to the day of judgment. “There is nothing covered that shall not be revealed, and hid that shall not be known.” They must be content in this present world to be misunderstood, misrepresented, vilified, slandered and abused. They must not cease to work because their motives are mistaken and their characters fiercely assailed. They must remember continually that all will be set right at the last day: the secrets of all hearts shall then be revealed. “He shall bring forth thy righteousness as the light, and thy judgement as the noonday. ” ( Psalm 37:6 ). The purity of their intentions, the wisdom of their labors, and the rightfulness of their cause shall at length be made manifest to all the world. Let us work on steadily and quietly. Men may not understand us, and may vehemently oppose us, but the day of judgment draws nigh. We shall be righted at last. The Lord, when he comes again, “will bring to light the hidden things of darkness and will make manifest the counsels of the heart. And then shall every man have praise of God” ( 1 Corinthians 4:5 ).

For another thing, those who try to do good must fear God more than man. Man can hurt the body, but there his enmity must stop:he can go no further. God “is able to destroy both soul and body in hell.” We may be threatened with the loss of character, property and all that makes life enjoyable if we go on in the path of religious duty: we must not heed such threats when our course is plain. Like Daniel and the three children, we must submit to anything rather than displease God and wound our consciences. The anger of man may be hard to bear, but the anger of God is much harder; fear of man does indeed bring a snare, but we must make it give way to the expulsive power of a stronger principle, even the fear of God. It was a fine saying of good Colonel Gardiner, “I fear God, and therefore there is none else that I need fear.”

For another thing, those who try to do good must keep before their minds the providential care of God over them. Nothing can happen in this world without his permission. There is no such thing in reality as chance, accident or luck. “The very hairs” of their heads “are all numbered.” The path of duty may sometimes lead them into great danger; health and life may seem to be perilled if they go forward. Let them take comfort in the thought that all around them is in God’s hand. Their bodies, their souls, their characters are all in his safekeeping: no disease can seize them, no hand can hurt them, unless he allows. They may say boldly to every fearful thing they meet with, “Thou couldest have no power at all against me except it were given thee from above.”

In the last place, those who try to do good should continually remember the day when they will meet their Lord to receive their final portion. If they would have him own them, and confess them before his Father’s throne, they must not be ashamed to own and “confess him” before the men of this world. To do it may cost us much. It may bring on us laughter, mockery, persecution and scorn; but let us not be laughed out of heaven. Let us recollect the great and dreadful day of account, and let us not be afraid to show men that we love Christ, and want them to know and love him also.

Let these encouragements be treasured up in the hearts of all who labor in Christ’s cause, whatever their position may be. The Lord knows their trials, and has spoken these things for their comfort. He cares for all his believing people, but for none so much as those who work for his cause, and try to do good. May we seek to be of that number! Every believer may do something if he tries. There is always something for everyone to do. May we each have an eye to see it and a will to do it!

In these verses the great head of the church winds up his first charge to those whom he sends forth to make known his Gospel. He declares three great truths, which form a fitting conclusion to the whole discourse.

In the first place, he bids us remember that his Gospel will not cause peace and agreement wherever it comes. “I came not to send peace, but a sword”The object of his first coming on earth was not to set up a millennial kingdom in which all would be of one mind, but to bring in the Gospel, which would lead to strifes and divisions. We have no right to be surprised if we see this continually fulfilled: we are not to think it strange if the Gospel rends sunder families and causes estrangement between the nearest relations. It is sure to do so in many cases, because of the deep corruption of man’s heart. So long as one man believes, and another remains unbelieving, so long as one is resolved to keep his sins, and another is desirous to give them up, the result of the preaching of the Gospel must needs be division. For this the Gospel is not to blame, but the heart of man.

There is deep truth in all this, which is constantly forgotten and overlooked. Many talk vaguely about “unity,” “harmony” and “peace” in the church of Christ, as if they were things that we ought always to expect, and for the sake of which everything ought to be sacrificed! Such persons would do well to remember the words of our Lord. No doubt unity and peace are mighty blessings; we ought to seek them, pray for them and give up everything in order to obtain them, excepting truth and a good conscience. But it is an idle dream to suppose that the churches of Christ will enjoy much of unity and peace before the millennium comes.

In the second place, our Lord tells us that true Christians must make up their minds to trouble in this world. Whether we are ministers or hearers, whether we teach or are taught, it makes little difference: we must carry a “cross.”We must be content to lose even life itself for Christ’s sake. We must submit to the loss of man’s favor, we must endure hardships, we must deny ourselves in many things or we shall never reach heaven at last. So long as the world, the devil and our own hearts are what they are, these things must be so.

We shall find it most useful to remember this lesson ourselves, and to impress it upon others. Few things do so much harm in religion as exaggerated expectations. People look for a degree of worldly comfort in Christ’s service which they have no right to expect; and not finding what they look for are tempted to give up religion in disgust. Happy is he who thoroughly understands that though Christianity holds out a crown in the end, it brings also a cross in the way.

In the last place, our Lord cheers us by saying that the least service done to those who work in his cause is observed and rewarded of God. He that gives a believer so little as “a cup of cold water only in the name of a disciple, shall in no wise lose his reward.”

There is something very beautiful in this promise. It teaches us that the eyes of the great Master are ever upon those who labor for him, and try to do good. Perhaps they perhaps seem to work on unnoticed and unregarded; the proceedings of preachers, and missionaries and teachers and visitors of the poor may appear very trifling and insignificant compared to the movements of kings and of parliaments, of armies and of statesmen: but they are not insignificant in the eyes of God. He takes notices who opposes his servants, and who helps them; he observes who is kind to them, as Lydia was to Paul; and who throws difficulties in their way, as Diotrephes did in the way of John (Acts 16:15)( 3 John 9 ). All their daily experience is recorded as they labor on in his harvest: all is written down in the great book of his remembrance, and will be brought to light at the last day. The chief butler forgot Joseph, when he was restored to his place; but the Lord Jesus never forgets any of his people. He will say to many who little expect it, in the resurrection morning: “I was an hungred and ye gave me meat, I was thirsty and ye gave me drink” ( Matthew 25:35 ).

Let us ask ourselves, as we close the chapter, in what light we regard Christ’s work and Christ’s cause in the world. Are we helpers of it or hinderers? Do we in any wise aid the Lord’s “prophets” and “righteous men? Do we assist his “little ones?” Do we impede his laborers, or do we cheer them on? These are serious questions. They do well and wisely who give the “cup of cold water” whenever they have opportunity; they do better still who work actively in the Lord’s vineyard. May we all strive to leave the world a better world than it was when we were born! This is to have the mind of Christ. This is to find out the value of the lessons this wonderful chapter contains.