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.
Jesus chose twelve men from among His disciples who were to be His special witnesses, whom also He named apostles (Luke 6:12-13; Mark 3:13-14). At least half of them had been disciples of John the Baptist. The number twelve is closely associated with God’s choice, the elect of God chosen because of their faithfulness. The new Jerusalem of Rev 21:1-27, which is the heavenly home of the saints of God, is described in four dimensions of twelve thousand built over foundations of twelve precious stones, having twelve gates with twelve angels; within are the twelve tribes with the twelve Apostles, fed by the tree of life which bears twelve fruits. See also Rev 7, where the elect of God are represented by twelve times twelve thousand (Rev 14:1). The selection of twelve Apostles parallels the twelve patriarchal tribes of the Old Covenant (Mat 19:28; Luke 22:28-30), which added together forms the 24 elders of Rev 4 representing the redeemed of both covenants in glory.
The apostles of the Lord (2Pet 3:2) are uniquely foundational to Christ’s Kingdom. There are twelve Apostles and no more. Some Christian groups today have created the office of “apostle” in their church government. That is arrogance to the extreme. The twelve Apostles were unique men ordained for a special time in world history. They were endowed with spiritual gifts and duties never before or since bestowed upon man (Heb 2:3-4). When has a man’s shadow healed the sick? (Acts 5:15). Who else has known the heart of a liar so certainly as to pronounce his death? (Acts 5:9). The Apostles were also entrusted with recording God’s Word in the Holy Scriptures. The foolishness of some churches in ordaining contemporary men to be “Apostles” is profound. Let us respect those names as did Christ in His Revelation, where the twelve Apostles of the Lamb form the very foundation of the City (Rev 21:14).
The Twelve were sent out through the tribes of Israel with incredible power to cast out demons and to heal any kind of sickness and disease, but their real purpose was to spread a message: The Kingdom of Heaven is at hand (v7). It seems that Jesus was preparing them for that time when He would be no longer with them in person.
Although Christ ordained just twelve Apostles, and that number remained even after Judas Iscariot’s ignominious death, there were actually thirteen Apostles. Paul, the Apostle born out of season (1Cor 15:8-9), came late to that office and yet outdid the rest, including Peter. This fact has an interesting parallel to the OT patriarchs, for although there were just twelve tribes of Israel, in reality they numbered thirteen because Joseph’s two sons, Ephraim and Mannaseh, were each given an inheritance in the land. Sometimes called “half-tribes,” they nonetheless received their own distinct land areas in Canaan. However, since Levi did not receive a land inheritance, there were only twelve tribal regions in Israel.
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 Alphaeus, and Lebbaeus, whose surname was Thaddaeus; 4 Simon the Canaanite, and Judas Iscariot, who also betrayed him.
Three more lists of the 12 Apostles are found in the Scriptures (Mark 3:16-19; Luke 6:14-16; Act 1:13) and in each list the names are grouped the same. Two sets of brothers, Peter and Andrew, James and John, are always in the first group, with Peter at the head of the list in every case. This group figures highest in the events and writing of the New Testament. Peter is the first on account of prominence: he was the one chosen by God to open the door of salvation to the Gentiles and so begin to build His church (Mat 16:18). James was probably the first Apostle to be martyred (Act 12:2), but certainly not the last. All but John died cruel, untimely deaths at the hands of wicked men.
The names of the next group are Philip, Bartholomew, Matthew and Thomas. Their order varies only slightly in the lists. Bartholomew is either Nathanael’s surname or simply another name for Nathanael – not an uncommon feature in those days, for Thomas was also called Didymus (John 20:24), Matthew was called Levi (Luke 5:27), and Peter was called Simon and Cephas. We know for certain that Bartholomew is Nathanael by reading his call to discipleship and also his close connection with Philip (John 1:45-50). It is only in John’s Gospel (John 21:2) that he is called Nathanael, which is the Greek form of the Hebrew name Nathaneel, which means “gift of God.” In the Synoptics and Acts he is called Bartholomew, an Aramaic name.
In the last group of Apostles were James the son of Alphaeus, Simon the Zealot, Judas, and Judas Iscariot. This James is called of Alphaeus to distinguish him from James Boanerges of the first group (Mark 3:17). Also called James the Less (Mark 15:40), he was Jesus’ cousin, for Mary and James’ mother (also named Mary) were sisters (John 19:25; Mark 15:40). Some think that Alphaeus and Cleophas are the same name in different languages. James the Less became Bishop of the church in Jerusalem and is also called “the Lord’s brother” (Gal 1:19), though by that term we should understand “relative,” for he was actually a cousin. Simon is called the Canaanite or Zealotes, probably to distinguish him from Simon Peter. The Zealots were a Jewish sect that tried by force to overthrow Roman rule in Palestine. Judas Thaddaeus was most probably the writer of the book of Jude, beyond that not much else is spoken of him in the NT. The other lists call him Jude, the brother of James, but it should read, Jude, the son of James. The KJV translators chose brother in order to make it correspond to Jude 1:1. The addition is neither implied nor intended in the Greek, and consistency demands that it should read Jude, the son of James.
The first six Apostles were probably all disciples of John the Baptist (John 1:35-51), but the last six are not as well-known except for Matthew, whose calling as a publican, or tax-collector, was astonishing, much like calling a harlot (see note on Mat 9:9). It is possible that Matthew and James the Less were brothers, for the name of their father was Alphaeus (compare Mark 2:14; Acts 1:13; John 19:25). That would make three sets of brothers in the Twelve. Some think that Judas (not Iscariot), Simon the Caananite, and James the Less were all half-brothers of Christ (Mat 13:55). The Scriptures are not clear on that.
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 commissioning of the Twelve Apostles to proclaim the coming Kingdom throughout the cities of Israel was a training session for their great evangelistic work which began immediately after Jesus’ ascension into heaven. According to Luke, there were two separate commissions, the first involving only the 12 Apostles (Luke 9:1-6) and the second involving a larger group of seventy disciples (Luke 10:1-20). The two missionary works appear to have occurred in rapid succession. While the Synoptics agree concerning Jesus’ instructions to the Twelve (compare Mat 10:5-15; Mark 6:7-13; Luke 9:1-6), Matthew enlarges the theme into a long prophetic passage that effectively commissions every future member of the Kingdom of heaven to preach the Gospel of Christ (Mat 10:16-42). Some scholars think this latter section was spoken by Christ to His Apostles at an occasion nearer to His departure and that it is added here because it topically relates to the subject matter. Matthew’s gospel tends to group related material rather than keep a strict chronology. Thus, Mary’s anointing of Jesus is given with Judas’ betrayal (Mt 26:1-16), the Sermon on the Mount capsulizes the teaching of Christ throughout His ministry, the fig tree’s cursing and withering are given together (Mat 21:18-22), and the ten miracles of chapters 8-9 represent a cross-section of His many signs.
Initially the Gospel was preached exclusively to the Jews. The Samaritans were half-Jews living in the land of Israel and whose capitol was Samaria. They probably originated at the time Judah was taken into captivity in Babylon (2Kings 17:24-28). They learned to worship the God of Israel and acknowledged the law of Moses, but later they devolved into a separate religion with their own temple on Mt Gerizim and false forms of worship (see notes on John 4). When the Jews returned from Babylon, the Samaritans tried to overthrow the work of rebuilding Jerusalem. From that time onward there was great animosity between the two peoples. Jesus categorized them with the Gentiles. Although Jesus targeted the Jewish people, both Gentiles and Samaritan had opportunity to hear Him and witness miracles among their own race.
6 But go rather to the lost sheep of the house of Israel.
The imagery is drawn from the prophets, who often pictured Israel as sheep and their leaders as shepherds. Isaiah wrote: All we like sheep have gone astray (Is 53:6), and Ezekiel prophesied that Messiah would seek that which was lost, and bring again that which was driven away (Eze 34:16) And that corresponds with Jesus’ thoughts in Mat 9:36. Speaking prophetically of the Gentiles He said: And other sheep I have which are not of this fold (John 10:16). Later, Jesus repeats this phrase to the Canaanite woman (Mat 15:24).
Jesus was born a Jew, lived according to the Jewish law and preached to the Jews. He came as a minister of the circumcision to bring into effect the promises made unto the fathers (Rom 15:8). Jesus and the Apostles first went to the lost sheep of the house of Israel because the oracles of God were given to the Jews and they were to receive the promises. And yet, even before it began, the Kingdom was designed and prophesied to include all nations and tribes. The Jewish leaders’ rejection of Christ was the catalyst for the extension of grace to the Gentiles. The apostle Paul writes to his fellow-Jews: It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles (Act 13:46).
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.
The first 15 verses of this chapter describe the evangelistic missions of Jesus’ disciples, but as the chapter progresses it becomes clear that in the latter half Jesus is speaking more of later missionary efforts that His future Church would undertake. In the book of Acts the warning of Mat 10:17-18 came true, as did His prophecy in Mat 10:34-37 of the great suffering the Jewish Christians would endure at the hands of their own kinfolk. At this time however, His words probably mystified the disciples: being hated of all men for My name’s sake (v22) did not sound very Messianic!
The Twelve were sent out to preach repentance and the coming of the Kingdom of Heaven (Mark 6:12). John the Baptist and Jesus had proclaimed the same message (Mat 3:2; Mat 4:17). The Kingdom of Heaven is Jesus’ title for the New Covenant which He would inaugurate with His blood and which He contrasts to the Old Covenant. See my note for Mat 3:2.
As proof of authenticity, these disciples were given special power to heal the sick, raise the dead and cast out devils. Given that the phrase, raise the dead, does not appear in many important manuscripts, and also that none of the other Gospels include it (Mark 6:7-13; Luke 9:1-6), many scholars do not think it was part of the original text. And it is true that there is no record of the Apostles raising the dead until after Jesus’ resurrection.
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.
The Apostles were sent out two by two (Mark 6:7), empty-handed and money-less, and dressed in only the most basic of clothing. They were expected to trust God to provide for their daily needs. This was the common way that God’s prophets of old had lived, as also John the Baptist (Mat 3:4). The reason Jesus gives is: the workman is worthy of his meat, meaning that by laboring in Christ’s Kingdom the Apostles should receive their food and clothing from others in the Kingdom. While it is doubtful that this instruction is intended for all future evangelistic trips, the principle remains valid and Paul references it in 1Cor 9:14.
Nevertheless, the Apostle to the Gentiles did not exercise that right as he labored to establish the first churches in the Kingdom. It was an unmistakable mark of his sincerity and commitment to God. So while the Scriptures do allow those who labor devotedly in the Church to earn their living from those they serve, Paul’s reason for refraining is certainly worth considering (2Thes 3:8). A paid minister may find it hard to speak against those who pay his salary and a missionary’s flock may find it hard to respect someone who does not work for his own food, clothing and shelter. Wise judgment is required for these decisions.
Money can be used to benefit missionary efforts, yet it is not essential. And that appears to be the intent of Jesus’ words here: “Don’t worry about your physical needs, for God will provide for your necessities as you travel.” Many present-day evangelists and pastors in America could surely better judge these things! Their excesses and opulent living leave an ugly mark on the name of Christ. With their huge mansions, rich lifestyles and personal belongings, they act like celebrity stars rather than ministers of the Word. Recently I read in the news of a televangelist that is asking his viewers for $50,000,000 so that he can buy a new jet. Surely there are better Kingdom uses for that money.
While the parallel passages in Luke 9:3 and Mark 6:8 agree in general, some critics see a contradiction in Mark saying the disciples were permitted a staff and sandals while Luke says shoes were not allowed (Luke 10:4). The contradiction is superficial. The passages intend to show that the evangelists went out with the bare minimum of provisions. Just one coat, for instance, and no travel-bag (KJV – scrip). It is doubtful that Jesus meant they should never use a walking stick nor refrain from using foot protection, but that they shouldn’t take changes of shoes and sandals. In those days, there were several kinds of staves, such as for self-defense and to carry possessions. Perhaps the slight differences can be attributed to Matthew grouping the two commissions (the Twelve and the Seventy) into one, while Luke separates them (Luke 9:3; Luke 10:4) and Mark does not mention the seventy.
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 an 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 Gomorrha in the day of judgment, than for that city.
While Jesus was famous for associating with publicans and sinners, He instructed the Apostles to stay in households of good repute during their missionary journeys. Nor should they move from house to house during their time in that city. Apparently He gave this counsel to limit their exposure to dangers in the form of slander and temptation. A bishop must have a good report of them which are without; lest he fall into reproach and the snare of the devil (1Tim 3:7).
To salute a house is to pronounce a blessing upon it; say, Peace be to this house (Luke 10:5). The salutation would be addressed to the members of the household and probably included a physical touch such as a hug, kiss or handshake. There are modes of greeting in every culture. Usually a salutation between friends will be different from a meeting of strangers. The Greek word is also used in the context of a farewell (Act 20:1; Act 21:6) and in the passages of the holy kiss (1Cor 16:20, 1Thes 5:26). The apostle Paul begins most of his epistles with a salutation of peace.
If the household happened to be undeserving, the salutation would turn to you again (Luke 10:6). This apparently refers to greeting a stranger, for to bless the household of a known rebel or heretic is to participate in his wickedness (2John 1:10-11; 1Cor 5:11). And if a house or city rejected the Gospel, Jesus gold the missionaries to perform a little ceremony as they leave that place: Shake off the dust under your feet for a testimony against them (Mark 6:11; Luke 9:5). This solemn warning would alert the people that their rejection would incur the wrath of God. Maybe some would be provoked to repentance. The hard truth is better than ignorance. It is better to warn the ungodly and endure his scorn than to ignore their foul deeds and endure God’s scorn.
Paul and Barnabas enacted this ritual when they were forced out of Antioch in Pisidia by the slanderous actions of the Jews, who stirred up the people against them (Acts 13:45-51). The people of Sodom did not have the Gospel of peace and grace preached unto them! Their sins, however so great, do not result in the same level of accountable judgment (see Luke 12:47-48).
16 Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.
The rest of this chapter speaks prophetically of the missionary efforts that the churches of Christ would undertake during the Age of the Gospel. Jesus warns that we must face many dangers, trials, struggles and disappointments, but that God will always be with us (Heb 13:5). This section is prefaced by the striking picture of sheep walking through a forest populated with wolves. It is a most sobering caution, for sheep have no natural defense. Their only protection is stay close to the Shepherd, listening to His voice and obeying His commands. The true saints of Christ go out unarmed into a world filled with violent, greedy, conniving, jealous and ungodly men! So beware, carefully conduct yourself in the wisdom that is from above (James 3:17), innocently living without thought of retaliation and violence. The figurative language parallel of Rev 8:1-13 similarly paints “The churches of Christ in the world.” And it is true of the experience of pilgrim churches during in history.
In this life, the Christian experience is not all blessing and goodness. There will be trials, deceptions, contentions, temptations, arguments, violence, confrontations and even death along the way. But take courage, Christ has told us beforehand and He has trodden that road already. Be wise as serpents yet harmless as doves. The following verses teach some principles of conduct in carrying the Gospel into this fallen world. Men will betray, persecute and slander the servants of God. So be ever alert to the Serpent and his people, be aware of their devises and deceits. Remember that many times the Devil is able to use other Christians to do his evil work, many times without them even knowing it (2Cor 2:10-11; Php 1:15-16). Follow the example of Jesus, who knew when it was time to withdraw from confrontation and when it was time to press it further (see Mat 12:14-15).
This passage has much to do with the topic of Non-Resistant Love. The Christian is called to return evil with good, instead of resisting it with human force (Rom 12:21; Mat 5:38-39). How should I respond to a bad person trying to harm my family? Act in wisdom and with the power of God, not resorting to violence and harm (Php 2:15). Above all, rely on the Shepherd. He cares and is watching to help those who are doing His will. The imagery of wisdom and a serpent reminds us of the serpent in the Garden, who was cunningly shrewd and wise in the ways of the world. I would have you wise unto that which is good, and simple concerning evil (Rom 16:19).
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.
In his Gospel, John says that Jesus foretold these difficulties so that His followers would not become discouraged (John 16:2-4). Emboldened by Jesus’ words, Peter wrote that we should not think it strange when we are faced with fiery trials (1Pet 4:12-14). Behold, I have told you before (Mat 24:25).
They will scourge you in their synagogues. At the beginning of the Age of Grace, the Jews were the worst adversaries that the missionaries faced. They also were cunning and astute in coercing the Romans to do their bidding (i.e. Acts 13:50). This devious trait remains among them down to this very day. Paul alone was scourged 5 times by the Jews (2Cor 11:24). In a later chapter, Jesus gives a similar prophecy that predicts the rejection and maltreatment many Christians will experience (Mat 23:34). The hands of the religious world are often the most cruelly turned against the true saints of the Kingdom.
The Apostles gave testimony of the Gospel before great and small, Jew and Gentile. Their words ring with truth and conviction through the halls of time, for they took to heart the Master’s words: It is not ye that speak but the Spirit of your Father which speaketh in you. They did not agonize about their upcoming examinations, but relied on the Spirit to give the wisest words to answer their accusers (Mark 13:11). Take no thought how or what ye shall speak does not mean we shouldn’t prepare to give an answer to every man that asketh you (1Pet 3:15), but that we should speak in the power of the Spirit and not in man’s wisdom (1Cor 2:4). For the uneducated twelve Apostles, this promise surely served as a great encouragement.
Interestingly, Luke puts these verses in his version of the Olivet discourse (Luke 21:12-15). His words there are abundantly assuring to all Christians, whether novices or aged in faith: Settle it therefore in your hearts, not to meditate before what ye shall answer: for I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist. Peter’s answer before the Sanhedrin is an appropriate example (see Acts 5:29).
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.
Through the centuries of time, it has often been that to choose Christ is to choose ridicule, persecution and death, even from the closest of relatives. Islamic and Hindu cultures are especially cruel to Christian converts and family members are still routinely killed for professing Christ. Yet, many have chosen to be hated of all men for the name of Christ and of them the son of Man will not be ashamed (Mark 8:38; Luke 9:26). He will confess to know them before the angels of God in glory (Luke 12:8).
He that endureth to the end shall be saved. The encouragement is directed to these persecuted and downtrodden – persevere, determine to press on, do not despair! Weeping will endure during this earth’s night, but joy cometh in the morning (Ps 30:5). The road will be difficult and dangerous, but never lose sight of that eternal crown! I am convinced that this picture is just as true in churches of Christ that are not persecuted physically, but spiritually. The Devil has developed an astonishing array of temptations and deceits to persecute Christians in lands of religious freedoms. Indeed, he has caused more souls to lose heart in those settings than in works of torture and death.
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.
To flee persecution is not a sign of weakness, although sometimes it may be better to stay. Richard Wurmbrand, a pastor in communist Romania in the 1960’s, knew that his preaching was making his country’s atheist leaders angry and that his life was in danger. One night, as he and his wife were discussing whether they should flee, a communist policeman troubled in spirit came to his house for help. Wurmbrand led that man to the Lord that night and it settled their question. They would stay. Sometime later though, Wurmbrand was arrested and imprisoned. For 14 long years he was tortured terribly by the communists, but during that time he led many of his fellow-prisoners to Christ. His wife continued their ministry until she too was jailed. Eventually communism in Romania fell and the two were released. What a story.
Till the Son of man be come. This apparently refers to the initial coming of Christ’s Kingdom on earth in the hearts and souls of men. That near event was the purpose for which the disciples were being sent out (v7). A few chapters later Jesus says: Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom (Mat 16:28). See similar in Luke 9:26-27. Christ came into His Kingdom at the beginning of the Gospel Age, when with power (Mark 9:1) He ascended into heaven unto the Throne of God (Heb 12:2) and invested His disciples with the Holy Spirit (Acts 1:8). The coming Kingdom was the repeated message of His ministry, so it is natural to take His “coming” in that sense in the present context (John 14:18).
Preterists attempt to apply this verse to the destruction of Jerusalem, which took place about 40 years after this date. Their heretical idea is that Jesus returned to the earth in A.D. 70, so there is no future coming of Christ. Nor do they believe the world will ever come to an end. These beliefs contradict many plain passages that describe Christ’s Second Coming. Their main argument is that the Bible phrase, the end of the world, is a reference to the destruction of Jerusalem rather than the end of the world.
The contextual timeframe of this verse is a very strong point against the Preterist interpretation, for the destruction of Jerusalem is too distant an event to fit with Jesus’ words that His disciples would not finish going through the cities of Israel before His Kingdom began. Surely 40 years after Christ is much too long for the evangelism of Judea. For by that time Christianity had spread far beyond the coasts of Israel and reached throughout the vast Roman world!
On the other hand, it is compelling and fitting that Jesus speak of the beginning of His kingdom at this juncture of His ministry. Jesus and John the Baptist had been preaching that this Kingdom was at hand (Mat 3:2; Mat 4:17) and now He sends out His disciples with the same message (Mat 10:7). He demonstrated the urgency of their message by saying that they would not finish visiting the cities of Israel before His Kingdom would come in power upon the earth. This interpretation is corroborated by Christ’s coming to His heavenly temple in the next chapter (see note on Mat 11:10).
Preterists also like to point out that Christians were not persecuted until after Pentecost, but that fact we acknowledge and find in consonance with our comments above. Dioko means to pursue, to persecute, to press after, to follow. The same word is used to describe the Jews “persecuting” Jesus years before His death (John 5:16). Thus, read in context and using the parallel passages as interpretive guides, Jesus sends out His disciples to preach the Kingdom of heaven (Mat 10:7) throughout the cities of Israel only. They are instructed to not stay in any recalcitrant city, but to get out quickly and go to the next (Mat 10:14). They would not finish going through the towns of Israel before the Son of man be come into His Kingdom (Mark 9:1), which event refers to that official inauguration of its King rising from the dead and ascending to the heavenly Throne.
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?
The disciple should expect to be treated in the same manner that his Master is treated. Jesus was rejected by the world, ridiculed and despised by the religious elite, and finally tried, tortured and killed by the Roman government. If they dared to call the Master of the house a “son of Satan,” they will call the servants of the house by even worse titles. Jesus did not take the easy road to Calvary. The mistreatments and cruelties He experienced give courage to His followers when they face the same troubles (see note on John 13:16). God could have ordained an easier, less-painful plan to redeem Man, but the path He chose demonstrates His love and His determined will for His servants.
The reason the World mistreats the disciple of Christ is because his righteous message and life is a torment to the World (Rev 11:10). Because ye are not of the world…therefore the world hateth you (John 15:19). This hatred often comes harshest from the World’s religious quarter. The Jews, the Catholics, the Muslims, the Protestants – the true, pilgrim churches of Christ have always been hated and scourged in their synagogues down through the centuries.
Beelzebub was a Pharisaical name for Satan. It seems to have its origin in the fly-god, an idol of Ekron (2Kings 1:2).
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.
While ridicule and torments are sure to accompany the faithful missionary followers of Christ, they should never let these satanic tactics intimidate their message! Fear them not…preach ye upon the housetops. The Apostle describes his experience in evangelizing Macedonia: we were troubled on every side, without were fightings, within were fears (2Cor 7:5). And at times the situation is reversed: “fighting within, fears without.” Regardless of the difficulties, the truth must be preached! Fear them not therefore.
In Luke’s account, the exposure of secret things relates to the hypocrisy of the Pharisees (Luke 12:1-3). Sooner or later, sin will become known to all. Better if it is sooner, when it can still be forgiven, than later at the Judgment Day (1Tim 5:24; Mat 22:12; Rev 20:11-15).
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.
Here is another unsettling portent of the great persecution which the churches of the Kingdom have endured without pause since the crucifixion of Christ. All of us must pass through this world’s valley of tribulation – some will give up their bodies to the physical flames of torture while others will fight the life-long war against the ruler of darkness and his awful fiery darts aimed at your very soul (Eph 6:16). Wicked men can torture and kill the body, but no man is able to destroy both soul and body in hell. God alone possesses the authority to decide who will be assigned the second death, that forever-burning lake of fire where all those who have rejected salvation must endure endless torment (Rev 21:8).
While God is to be soberly feared as the only Judge and authority over death and hell, I believe that here Jesus is warning us to fear Satan with all his terrible and cunning tactics to corrupt Man’s soul and thus seal his endless fate in hell. In that sense the Devil has the power of death (see Heb 2:14), for everyone who yields to his wicked ways will surely die (Rom 6:23). The counsel is this: obey the commandments of God and fear Him even unto death, for he that gives up Christ in order to save his physical life will end up losing out on eternal life (Mat 16:25). See also Luke 12:4-5.
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.
If it seems that God is uncaring, or not listening, or far away, these verses are for you. When one of His followers is cruelly tortured and killed, we wonder why God did not act. Whatever may be the reason, be assured it is not because God does not care! If He knows when a simple sparrow dies, He certainly knows when one of His children are suffering. When His own Son hung dying on a tree, cruelly tortured and mistreated, where was God? Was He far away, uncaring and unconcerned? A thousand times no! Surely He was never closer to His Son than at that time, yet even Jesus felt alone and forgotten: My God, my God, why hast thou forsaken Me? (Mat 27:46). God is never closer to those He loves than when they are in their most difficult hours, whether experiencing persecution and death, or struggling with Satan’s great trials and temptations. Take courage, afflicted soul, you are of more value to God than many sparrows. Cast your cares upon Him; He careth for you (1Pet 5:7).
The promise of these verses is not that God will deliver the suffering Christian from every trial and torment, but rather that He is deeply affected by their suffering. The purposes of God in creating the world and Mankind are not fully revealed to us, but clearly part of that plan involves the free exercise of man’s will, and that must inevitably include wickedness and suffering.
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.
This warning is given several times in the Scriptures. See Mark 8:38; Luke 12:8; Rev 3:5. While it is a comfort to the faithful ones who have suffered and endured for Christ, it is a warning to the cowardly and fearful (Rev 21:8) to return to Him. Peter denied that he knew Jesus, but repented and was forgiven. The word confess (KJV) means to acknowledge or affirm. See Mat 7:23; Rom 10:9; Heb 11:13; 1John 4:2.
Many would never deny Jesus in word, but by their decisions and actions they are denying Him. They do not keep His commandments, they do not walk even as He walked (1John 2:6). Those faithful ones who do honor Christ in all things in this life have this enormous blessing awaiting them at the last day: Jesus will confess to know them before the Judge. “I know this one, he kept My words and lived according to My will. Well done, thou good and faithful servant. Well done! Come on in! Enter into joy forevermore!”
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.
How sadly true this has been during the whole Gospel Age! Often a decision to follow Christ means permanent separation from one’s family. If a Muslim young person converts to Christianity, his family is required to kill him. A Jew that believes on Christ will never be accepted among his own people, and even the non-religious will excoriate and ridicule a son or daughter who becomes a “Jesus freak.”
In the Scriptures, the sword is used to signify violence, suffering and war (Rev 6:4,8). In this context it is a striking symbol, for the enemies who wield it are one’s own loved ones. It has been said that the harshest cuts are those inflicted by a friend, something Jesus would know from experience (Ps 41:9; Mat 26:48-50). Perhaps in recognition of that fact, Jesus reassured His disciples that any man who has left house or brethren for the sake of the Gospel will receive one hundred fold reward in the world to come (Mark 10:29-30; Luke 18:29-30).
I came not to send peace, but a sword. Didn’t Jesus come to bring peace and goodwill to men? (Luke 2:14). Yes, but His peace is not like that of this world (John 14:27). The peace that Christ gives is not physical rest from conflict and tension, but the peace of God, which passeth all understanding (Php 4:7). It is a peace of soul contentment and inner assurance. Earthly troubles and trials of faith cannot take away the peace that Jesus gives (John 16:33). True, inner peace is a state of being, or condition of the person. Yes, it may affect the emotions, but its true foundation is that deeper, solidly based faith in the promises of Christ. See note on John 14:27.
Orthodox Protestant commentators find the interpretation of this passage difficult (see Clarke) because they are in the camp of the one wielding the sword instead of the camp experiencing persecution and variance. The JFB commentary even throws the blame on the persecuted ones, saying that they have “a fanatical thirst for martyrdom” (see his note on v16). Unbelievable.
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.
This verse encourages the wavering heart to count the cost and then press on with Christ. The words are even stronger in Luke’s account (Luke 14:26). How much will it really cost you to become a Christian? It will cost you everything! For he that has chosen Christ has veritably suffered the loss of all things (Php 3:8). Many think to live with one foot in the World and the other in the Kingdom, but Christ demands absolute allegiance.
38 And he that taketh not his cross, and followeth after me, is not worthy of me.
It is a simple statement, but with far-reaching and all-inclusive effects in the life of every true Christian. God gives every person a cross to carry as he walks this earth following Christ. Each cross is unique, with different trials, weaknesses, temptations and callings. If you do not have a cross, you are not a disciple of Christ, for whosoever doth not bear his cross, and come after Me, cannot be My disciple (Luke 14:27). Remember this in your spiritual journey: Jesus calls you to carry a cross, not a suitcase of belongings! However, be comforted in the fact that He does not ask of you something that He has not already experienced. Let us gladly join our crosses with His and follow Him outside the gate, bearing its reproaches, temptations and sufferings (Heb 13:12-13). Charles Cowman wrote that Jesus sacrificed six things: personal comforts, social enjoyments, human relationships, worldly ambitions, earthly riches and physical life. Let the disciple remember that he is not above his master (v24). This topic of the Christian’s cross is found often in the Gospels (Mat 16:24; Mark 8:34; Luke 9:23).
Lukewarm Christianity (Rev 3:16) attempts to serve Christ without a cross, but it cannot be done. Beware, Jesus said, when all men shall speak well of you (Luke 6:26), for that is not the normal Christian experience. Endure hardship as a good soldier of Christ (2Tim 2:3), be conscious of personal weaknesses, weights and sins (Heb 12:1). A literal cross is rough, heavy, cumbersome and uncomfortable to bear! At the finish line though, the faithful and patient one “will exchange that cross for a starry crown and reign forever with Christ.”
In verse 34, the topic of peace has two very different aspects, one is inward and spiritual, but the other is outward and physical. The same is true of the Christian’s cross. In this world, the life of a Christian will be one of trouble, suffering and shame; but at the same time the burden of the inner soul is made easy and light (Mat 11:30). The one who truly experiences this inner peace and happiness will find that rough old cross to be not so heavy after all. In fact, it can be a literal joy (James 1:2-4). On the other hand, the one who does not appreciate the great things of Christ, will find that cross to be unbearably burdensome and shameful. He will find a way to make it lighter, but at terrible eternal cost!
39 He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.
In the Greek of the New Testament, the words life and soul derive from the same word, psuche. This passage (as well as others) uses psuche in an immortal dimension, but on other occasions it is used in reference to physical life. Like psuche, the word pnuema can refer to physical breath or to the spirit and immortal soul, while zoe is a more general term for life, including plant and animal life. These three Greek words correspond to the Hebrew words nephesh, ruwach and chay.
Jesus will repeat this warning as a critical assessment of the Pharisees in Mat 16:25-26 (see also Mark 8:35; Luke 17:33). Live always mindful of the precious, everlasting value of your soul, for your decisions and actions will determine its eternal state. The first part of this duplet intones the impossibility of a man to actually save his own soul: whosoever tries to save it by his own will and strength shall end up losing it, for his sins immediately disqualify him. However, the second part of the duplet promises a way that a man can save his soul: by losing his life and pledging allegiance to Christ alone. John says, he that hateth his life shall keep it unto life eternal (John 12:25). Not that literal, physical death is required to be saved, but that the death of Self must be a reality in life. Whosoever would be saved must live for Christ first and always, regardless of the consequences to his own will, wishes and well-being. These verses emphatically show that the Christian must choose to live in total self-denial. See notes on Mat 16:24-26.
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.
The principle that Jesus here teaches is that if we assist a prophet or righteous man in his work, be it even so small as giving him a cup of cold water, we will earn a heavenly reward. The reverse is also true – those who take pleasure in the wickedness of evil-doers will share in their punishments (Rom 1:32; 1Tim 5:22; 1John 1:10; Rev 18:4).
These little ones. Apparently speaking of any disciple of Christ, including children and those new in the faith. See also Mat 11:11; Mat 18:6; Mark 9:41.