Mateus 10
Charles Spurgeon · Citado em PreceptAustin
Mateus 10
Spurgeon - “Thank God, they may call us what they like, but they cannot make us evil…God was slandered in Paradise, and Christ on Calvary; how can we hope to escape?” 🙏 THOUGHT - As an aside BE WARY of anyone who teaches that the terms “believer” and “disciple” are NOT synonymous. There is a teaching in evangelical circles which says disciples are upper echelon believers. This is preposterous and gives people an "out" to be professors in Jesus, but failing to genuinely follow His teachings and His steps. This is a deadly (eternally) "slippery slope" teaching and "their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste." (Dt 32:35+ - used by Jonathan Edwards in "Sinners in the Hand of an Angry God" a truth which resulted in "believers' awakening to the truth that they were called to be disciples and brought about regeneration in many previously dead hearts - Great Awakening!) Believer and disciple are clearly synonymous. Luke called the first believers in the church in Acts disciples far more often than believers (see below)! This false teaching could well account for some of the "Many" who cry "Lord, Lord" in Mt 7:21-23+ because they thought they were "believers. O Lord Jesus, our Savior King, we see how Thou wast treated, and we joyfully enter into the fellowship of Thy sufferings! (Php 3:10) Grant us grace never to shrink in our loyalty to Thee, cost whatever it may. Spurgeon Commentary on Mt 10:24,25 - The scholar is not more excellent than the teacher, nor the servant than his master. Who would wish to see such a violation of all order and rule? Therefore, even if we had not had so much respect paid to us as to our Lord, we ought to have been well content. If we receive the same treatment as our Master, we have enough honor, and more than we have a right to expect. What then? If the Master of the family is likened to Beelzebub, the fly-god of the Philistines, and named after the prince of demons, by what names will they call us? Doubtless malice will quicken wit, and sarcasm will invent words which pierce as daggers, and cut like knives. Thank God, they may call us what they like, but they cannot make us evil. They can, and wild, cast out our names as evil, for they call good evil, and evil good. God was slandered in Paradise, and Christ on Calvary; how can we hope to escape? Instead of wishing to avoid bearing the cross, let us be content to endure dishonor for our King s sake. Let it be our ambition to be as our Master in all things. Since we are “of his household ”, let us rejoice to share with “the Master of the house. ” It is so great an honor to be of the royal household, that no price is too high to pay in consequence. Close conformity to the image of their Lord is the glory of saints. To “be as his master ” is to every true servant the climax of his ambition. Close conformity to the image of their Lord is the glory of saints. To “be as his master ” is to every true servant the climax of his ambition. O Lord Jesus, our Savior King, we see how thou wast treated, and we joyfully enter into the fellowship of thy sufferings! Grant us grace never to shrink in our loyalty to thee, cost whatever it may. Disciple in Acts - Acts 6:1; Acts 6:2; Acts 6:7; Acts 9:1; Acts 9:10; Acts 9:19; Acts 9:25; Acts 9:26; Acts 9:36; Acts 9:38; Acts 11:26; Acts 11:29; Acts 13:52; Acts 14:20; Acts 14:21; Acts 14:22; Acts 14:28; Acts 15:10; Acts 16:1; Acts 18:23; Acts 18:27; Acts 19:1; Acts 19:9; Acts 19:30; Acts 20:1; Acts 20:30; Acts 21:4; Acts 21:16 Believer in Acts - Acts 5:14, Acts 10:45, Acts 16:1 Matthew 10:25 “It is enough for the disciple that he become like his teacher, and the slave like his master. If they have called the head of the house Beelzebul, how much more will they malign the members of his household! ἐπεκάλεσαν, πόσῳ μᾶλλον τοὺς οἰκιακοὺς αὐτοῦ. KJV Matthew 10:25 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? NET Matthew 10:25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house 'Beelzebul,' how much more will they defame the members of his household! CSB Matthew 10:25 It is enough for a disciple to become like his teacher and a slave like his master. If they called the head of the house ' Beelzebul,' how much more the members of his household! ESV Matthew 10:25 It is enough for the disciple to be like his teacher, and the servant like his master. If they have called the master of the house Beelzebul, how much more will they malign those of his household. NIV Matthew 10:25 It is enough for the student to be like his teacher, and the servant like his master. If the head of the house has been called Beelzebub, how much more the members of his household! NLT Matthew 10:25 Students are to be like their teacher, and slaves are to be like their master. And since I, the master of the household, have been called the prince of demons, the members of my household will be called by even worse names! NRS Matthew 10:25 it is enough for the disciple to be like the teacher, and the slave like the master. If they have called the master of the house Beelzebul, how much more will they malign those of his household! NJB Matthew 10:25 It is enough for disciple to grow to be like teacher, and slave like master. If they have called the master of the house "Beelzebul", how much more the members of his household? NAB Matthew 10:25 It is enough for the disciple that he become like his teacher, for the slave that he become like his master. If they have called the master of the house Beelzebul, how much more those of his household! YLT Matthew 10:25 sufficient to the disciple that he may be as his teacher, and the servant as his lord; if the master of the house they did call Beelzeboul, how much more those of his household? GWN Matthew 10:25 It is enough for a student to become like his teacher and a slave like his owner. If they have called the owner of the house Beelzebul, they will certainly call the family members the same name. BBE Matthew 10:25 It is enough for the disciple that he may be as his master, and the servant as his lord. If they have given the name Beelzebub to the master of the house, how much more to those of his house! RSV Matthew 10:25 it is enough for the disciple to be like his teacher, and the servant like his master. If they have called the master of the house Beelzebul, how much more will they malign those of his household. NKJ Matthew 10:25 "It is enough for a disciple that he be like his teacher, and a servant like his master. If they have called the master of the house Beelzebub, how much more will they call those of his household! ASV Matthew 10:25 It is enough for the disciple that he be as his teacher, and the servant as his lord. If they have called the master of the house Beelzebub, how much more them of his household! MIT Matthew 10:25 For a student to become like his teacher and for a slave to become like his master is sufficient. If they have dubbed the estate owner, Beelzebub, how much worse will be their epithets for members of his household! If they have called the head of the house Beelzebul,: Mt 9:34 12:24 Mk 3:22 Lu 11:15 Joh 7:20 8:48,52 10:20 Related Passages: Matthew 9:31-34+ But they went out and spread the news about Him throughout all that land. 32As they were going out, a mute, demon-possessed man was brought to Him. 33 After the demon was cast out, the mute man spoke; and the crowds were amazed, and were saying, “Nothing like this has ever been seen in Israel.” 34 But the Pharisees were saying, “He casts out the demons by the ruler of the demons.” BLASPHEMY - CALLING JESUS LORD OF THE FLIES! It is enough for the disciple (mathetes) that he become like his teacher (didaskalos), and the slave (doulos) like his master (kurios) - By definition a disciple is a follower and should seek to be like his teacher, ultimately the greatest Teacher, our Lord Jesus Christ. We should diligently strive enabled by the Holy Spirit and the Holy Word to learn to Walk Like Jesus Walked! If they have called the head of the house Beelzebul (beelzeboul), how much more will they malign the members of his household - MIT = "how much worse will be their epithets for members of his household!" Jesus' enemies accused Him of being possessed by Beelzebul. "The scribes (THE "SUPER" RELIGIOUS OF THE DAY!) who came down from Jerusalem were saying, “He is possessed by Beelzebul,” and “He casts out the demons by the ruler of the demons.” (Mark 3:22+). This admonition was necessary because the disciples had been given the power to cast out demons and would likely incur similar slanderous accusations. Discipleship involves sharing the Master's rejection. -- William MacDonald THOUGHT - Jesus is saying if one is a genuine disciple, they can expect to be accused like Jesus was falsely accused. Have you ever been falsely accused by "religious folks?" I have and it is incredibly painful. Unfortunately I was caught off guard because I did not yet know the principle Jesus is teaching in this verse. Teacher (1320) didaskalos from didasko = teach to shape will of one being taught by content of what is taught <> cp didaskalía) is one who provides instruction or systematically imparts truth. The teacher teaches in such a way as to shape will of one being taught by content of what is taught. Didaskalos refers to Jesus (the Master Teacher) in 41 of 58 NT uses. Someone has said that "The great teacher is the one who turns our ears into eyes so that we can see the truth." Henry Brooks added that "A (Bible) teacher affects eternity; he can never tell where his influence stops." And although Jesus was frequently called Teacher, C S Lewis makes the point that He was far more that just a Teacher ""I'm ready to accept Jesus as a great moral teacher, but I don't accept his claim to be God." That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on a level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God (Mk 1:1+); or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon, or you can fall at his feet and call him Lord and God. But let us not come with any patronizing nonsense about his being a great human teacher. He has not left that open to us. He did not intend to. (C. S. LEWIS, Mere Christianity - free download) Didaskalos in Matthew - Matt. 8:19; Matt. 9:11; Matt. 10:24; Matt. 10:25; Matt. 12:38; Matt. 17:24; Matt. 19:16; Matt. 22:16; Matt. 22:24; Matt. 22:36; Matt. 23:8; Matt. 26:18; Slave (1401) doulos from deo = to bind) (Click additional notes on doulos) was an individual bound to another in servitude and conveys the idea of the slave's close, binding ties with his master, belonging to him, obligated to and desiring to do his will and in a permanent relation of servitude. In sum, the will of the doulos is consumed in the will of the master. A bondservant is one who surrendered wholly to another’s will and thus devoted to another to the disregard of his own interest. Paul and Timothy were not their own but had been bought with the price of the blood of Christ. They (and you and I dear disciple of Christ) were now the property of our Lord Jesus Christ and were His slaves exclusively. No man can serve two masters (Mt 6:24+). Paul and Timothy had been slaves of Sin (see note on "the Sin") by their birth into Adam's likeness, but now they are slaves of Christ by their new, second birth. They had no will of their own, no business of their own, no time of their own and were acting for their Master, Christ; dependent upon Him and obedient to Him. Am I? Are you? Master (Lord, Owner)(2962) kurios from kuros = might or power, related to kuroo = to give authority) primarily means the possessor, owner, master, the supreme one, one who is sovereign and possesses absolute authority, absolute ownership rights and uncontested power. Kurios is used of the one to whom a person or thing belonged (for believers see 1Co 6:19-20+), over which he has the power of deciding, the one who is the master or disposer of a thing (Mk 7:28+) Beelzebul (sometimes "Beelzebub")(954)(beelzeboul, variant reading Beelzebub after an error in the Latin Vulgate. Transliterated from Hebrew Ba'al Zebub) originally referred to a Philistine deity (a guardian deity of the Ekronites) which in Hebrew meant "Baal (lord) of flies" (2 Ki 1:2, 6), the "fly-baal," or "fly-god," whose office was to protect his worshippers from the torment of the gnats and flies with which that region was infested. In Jesus' day this so-called false god is derisively called Beel-zebul (NIV Beelzebub), "lord of dung." In Jesus' reply to the accusation of the Jews in Mt 12:24 that He cast out demons by Beelzebul, He answers in Mt 12:26 substituting the name Satan which clearly identifies the Jewish references to Beelzebul as another name for Satan."The Jews seem to have applied this appellation to Satan, as being the author of all the pollutions and abominations of idol-worship." (Am Tract Society) Used 7x all in the Gospels - Matt. 10:25; Matt. 12:24; Matt. 12:27; Mk. 3:22; Lk. 11:15; LGA. 11:18; Lk. 11:19 Related Resources: Who was Beelzebub? | GotQuestions.org What is the blasphemy against the Holy Spirit? | GotQuestions.org Spurgeon - Morning and Evening - “It is enough for the disciple that he be as his master.” —Matthew 10:25 No one will dispute this statement, for it would be unseemly for the servant to be exalted above his Master. When our Lord was on earth, what was the treatment he received? Were his claims acknowledged, his instructions followed, his perfections worshipped, by those whom he came to bless? No; “He was despised and rejected of men.” Outside the camp was his place: cross-bearing was his occupation. Did the world yield him solace and rest? “Foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.” This inhospitable country afforded him no shelter: it cast him out and crucified him. Such—if you are a follower of Jesus, and maintain a consistent, Christ-like walk and conversation—you must expect to be the lot of that part of your spiritual life which, in its outward development, comes under the observation of men. They will treat it as they treated the Saviour—they will despise it. Dream not that worldlings will admire you, or that the more holy and the more Christ-like you are, the more peaceably people will act towards you. They prized not the polished gem, how should they value the jewel in the rough? “If they have called the Master of the house Beelzebub, how much more shall they call them of his household?” If we were more like Christ, we should be more hated by his enemies. It were a sad dishonour to a child of God to be the world’s favourite. It is a very ill omen to hear a wicked world clap its hands and shout “Well done” to the Christian man. He may begin to look to his character, and wonder whether he has not been doing wrong, when the unrighteous give him their approbation. Let us be true to our Master, and have no friendship with a blind and base world which scorns and rejects him. Far be it from us to seek a crown of honour where our Lord found a coronet of thorn. Matthew 10:26“Therefore do not fear them, for there is nothing concealed that will not be revealed, or hidden that will not be known. Fear: Mt 10:28 Pr 28:1 29:25 Isa 41:10,14 43:1,2 51:7,8,12,13 Jer 1:8,17,18 Eze 2:6 Ac 4:13,19 1Pe 3:14 for: Mk 4:22 Lu 8:17 12:2,3 24:47 Ac 1:8 1Co 4:5 Parallel Passages Mk 4:22+ “For nothing is hidden, except to be revealed; nor has anything been secret, but that it would come to light. Luke 8:17+ “For nothing is hidden that will not become evident, nor anything secret that will not be known and come to light. TRUTH WILL OUT Therefore do not fear (phobeo) them - Do not fear is present imperative with a negative which means either stop fearing or do not begin fearing them. To not fear is one of the frequent (if not the most frequent) exhortation in the Scripture. Either way such courage is not natural but is supernaturally enabled by the Holy Spirit that they might obey Jesus' command! Do not fear - 58X/57V in Scripture - Gen. 15:1; Gen. 21:17; Gen. 26:24; Gen. 35:17; Exod. 14:13; Num. 14:9; Num. 21:34; Deut. 1:21; Deut. 3:2; Deut. 3:22; Deut. 31:8; Jos. 8:1; Jos. 10:8; Jos. 10:25; Jdg. 6:23; Ruth 3:11; 1 Sam. 12:20; 2 Sam. 9:7; 2 Sam. 13:28; 1 Ki. 17:13; 2 Ki. 6:16; 2 Ki. 17:34; 1 Chr. 22:13; 1 Chr. 28:20; 2 Chr. 20:15; 2 Chr. 20:17; 2 Chr. 32:7; Ps. 55:19; Ps. 64:4; Isa. 10:24; Isa. 40:9; Isa. 41:10; Isa. 41:13; Isa. 41:14; Isa. 43:1; Isa. 43:5; Isa. 44:2; Isa. 51:7; Isa. 57:11; Jer. 10:5; Jer. 46:27; Jer. 46:28; Lam. 3:57; Joel 2:21; Joel 2:22; Hag. 2:5; Zech. 8:13; Zech. 8:15; Mal. 3:5; Matt. 10:26; Matt. 10:28; Matt. 10:31; Lk. 5:10; Lk. 12:7; Lk. 18:4; 1 Pet. 3:14; Rev. 2:10 Do not be afraid - 47X/46V - Gen. 43:23; Gen. 46:3; Gen. 50:19; Gen. 50:21; Exod. 20:20; Deut. 20:1; Deut. 20:3; Deut. 31:6; Jos. 11:6; Jdg. 4:18; 1 Sam. 4:20; 1 Sam. 22:23; 1 Sam. 23:17; 1 Sam. 28:13; 2 Ki. 1:15; 2 Ki. 19:6; 2 Ki. 25:24; Neh. 4:14; Ps. 49:16; Prov. 3:25; Isa. 37:6; Isa. 44:8; Jer. 1:8; Jer. 40:9; Jer. 42:11; Ezek. 3:9; Dan. 10:12; Dan. 10:19; Zeph. 3:16; Matt. 1:20; Matt. 14:27; Matt. 17:7; Matt. 28:5; Matt. 28:10; Mk. 5:36; Mk. 6:50; Lk. 1:13; Lk. 1:30; Lk. 2:10; Lk. 8:50; Lk. 12:4; Lk. 12:32; Jn. 6:20; Acts 18:9; Acts 27:24; Rev. 1:17 Fear not - Isa. 35:4; Isa. 54:4; Jer. 30:10; Jn. 12:15 For (gar) is a term of explanation, in this context explaining why the disciples are not to fear their persecutors. There is nothing concealed (kalupto) that will not be revealed (apokalupto), or hidden (kruptos) that will not be known (ginosko) - So while much of Jesus' teaching was "concealed" and/or "hidden" from the Jews because they failed to believe and respond to His easier to understand teaching, such as "“The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” (Mark 1:15). To refuse to repent and believe in the gospel would result in Jesus' teaching taking on a punitive aspect, punitive because they refused to accept the plain truth. The result was that the plain truth would become non-revealed truth and hidden truth to their stubborn and rebellious hearts and minds. This same principle is operative today, so the warning for you if you are not a believer, is take care how you listen (cf Mk 4:23+, Lk 8:18+), for if you continue to reject Jesus' clear teaching of truth, you will progressively become less and less able to understand any of His truth! The ultimate end is you will be damned to Hell, but not because that was God's desire or wish for you! No, it would be because you made a conscious, willful choice to reject the light offered to you again and again, until one day the "light bulb" burns out so to speak. Dear unbelieving reader, listen up, "Behold (idou - command to pay attention!) now is “THE ACCEPTABLE TIME,” behold (idou), now is “THE DAY OF SALVATION!" (2 Cor 6:2+) Benjamin Franklin was correct in secular matters when he advised "Don't put off until tomorrow what you can do today!" How much more true in spiritual matters! Don't put off until tomorrow to receive God's gracious gift of salvation by grace through faith in Christ, but accept His kind, mercy filled offer today! Secret villainy and secret virtue will alike be set in the full blaze of day. Anticipate the future, and be not overwhelmed by the present. Spurgeon Commentary The King gives reasons for courage, saying, “Fear them not therefore. ” Have no fear of slander; your Lord and Master bore the full blast of that pitiless storm. Have no fear of misrepresentation, for the great God will right our characters before long. You and your traducers will alike be shown up in the colors of truth. Though you should be “covered ” with obloquy, your integrity shall be “revealed ”; though your true value is “hid”, it shall yet be “known. ” Secret villainy and secret virtue will alike be set in the full blaze of day. Anticipate the future, and be not overwhelmed by the present. Matthew 10:27 “What I tell you in the darkness, speak in the light; and what you hear whispered in your ear, proclaim upon the housetops. I tell: Mt 13:1-17,34,35 Lu 8:10 Joh 16:1,13,25,29 2Co 3:12 Proclaim: Pr 1:20-23 8:1-5 Ac 5:20,28 17:17 SPEAK AND PROCLAIM WHAT JESUS TELLS US What I tell you in the darkness (skotia) - To what is Jesus referring? He is not referring to literal darkness, but depicting the fact that He would teach His disciples truths that He would not speak to the masses. This is a reference to the transition in His teaching from open proclamation to the masses to parabolic proclamation to the masses. In Matthew 13:34-35+ Jesus said " All these things Jesus spoke to the crowds in parables, and He did not speak to them without a parable.) This was to fulfill what was spoken through the prophet: “I WILL OPEN MY MOUTH IN PARABLES; I WILL UTTER THINGS HIDDEN SINCE THE FOUNDATION OF THE WORLD.” Speak in the light - To speak in the light meant the disciples were to speak to people not in parables that they could not understand but with truth that could be understood, just as one can see things better in the light than in the darkness. The parallel idea is seen in Mt 5:14-16+ where Jesus says "You are the light of the world. A city set on a hill cannot be hidden; nor does anyone light a lamp and put it under a basket, but on the lampstand, and it gives light to all who are in the house. Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven."
Mateus 10
Spurgeon - The apostolic number fitly represents the twelve tribes of Israel; and for practical purposes the twelve form a workable band of leaders, a sufficient jury, and a competent company of witnesses.” Henry
Mateus 10
Spurgeon comments that "“Bartholomew is never mentioned without an and: he was a kind of man to work with other people.” Simon the Canaanite is elsewhere called Simon the Zealot. It is notable that Matthew still calls himself Matthew the tax collector which reflects his humility for tax collectors were greatly despised in his day. Thomas was as truly called by the Lord as any of them, though he was one whose mind entertained distressing questions. Spurgeon Commentary - It seems probable that Bartholomew is Nathanael, whom Philip led to Jesus: they are well put together. Bartholomew is never mentioned without an and: he was a kind of man to work with other people. It is also likely that Lebbaeus is Jude, or “Judas, not Iscariot”: there may have been some link between him and James. A man may have an alias, and yet not be an alien. Observe how Matthew keeps us in mind that he had been a publican. With holy gratitude he thus records his former estate, that the grace which called him might be the more conspicuous. Thomas was as truly called by the Lord as any of them, though he was one whose mind entertained distressing questions. Matthew 10:4 Simon the Zealot, and Judas Iscariot, the one who betrayed Him. Simon: Mk 3:18 Lu 6:15, Ac 1:13 and Judas Iscariot, the one who betrayed Him : Mt 26:14,47 27:3 Mk 3:19 14:10,43 Lu 6:16 22:3,47 Joh 6:71 Joh 13:2,26-30 18:2-5 Ac 1:16-20,25 THE LAST TWO DISCIPLES Simon the Zealot - Mentioned in Matt. 10:4; Mk. 3:18; Acts 1:13. The Greek for "Zealot" is kananaios which means Cananaean. BDAG says this is "Not a toponym from Cana (Jerome) nor Canaanite, but from Aram. qan'an meaning ‘enthusiast, zealot’ () (cp. Lk 6:15; Acts 1:13, where he is called zelotes), prob. because he had formerly belonged to the party of the ‘Zealots’ or ‘Freedom Fighters’" Holman Bible Dictionary says "Cananaean is probably the Aramaic equivalent of Greek zealot." Zondervan Encyclopedia of the Bible (borrow) on Cananaean - Cananaean kay′nuh-nee′uhn (Καναναῖος G2831; variant form Κανανίτης). Surname given to SIMON, one of Jesus’ disciples (NRSV and other versions at Matt. 10:4; Mk. 3:18; NIV, “Simon the Zealot”). This epithet served to distinguish him from Simon PETER. The KJV, following many Greek MSS, reads the incorrect form “Canaanite”; the latter is properly the rendering of a different Gk. term, Chananaios G5914, which occurs only in Matt. 15:22 with reference to the Syro-Phoenician woman (see CANAAN). The term “Cananaean” is rather a Greek transliteration of the Aramaic qanʾān, meaning “zealot, enthusiast.” Accordingly, the Lukan lists have “the Zealot” (Lk. 6:15 and Acts 1:13; these passages are the basis for the NIV rendering in Matt. 10:4 and Mk. 3:18). Thus the identification of this Simon is essentially the same in all four accounts. The surname presumably was given to him because he had been a member of the ZEALOTS, a religio-political party in 1st-cent. Palestine. Apart from the appearance in the list of the apostles, nothing more of this Simon is recorded in the NT. And Judas Iscariot, the one who betrayed Him - Judas is always last on the list. He will also likely inhabit one of the lowest depths in Hell in view of the incredible Light exposure he had in those 3 years. He had even "been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come." (Heb 6:5-6+) Judas the betrayer is often the way Judas is described, by what he did rather than "who" he was, because in fact what he did was a perfect reflection of who he was in his heart! (See 11 occurrences of Judas + betray = Mt 10:4 Mt 26:25 Mt 27:3 Mk 3:19 Mk 14:10 Lk 22:48 Jn 6:71 Jn 12:4 Jn 13:2 Jn 18:2 Jn 18:5) The verb betrayed is in the active voice indicating this was a conscious, deliberate choice by Judas. It was a volitional choice, a choice of his will, and it was a costly choice! All of our choices have consequences! Choose wisely! Judas' betrayal was part of the "predetermined plan" of God (Acts 2:23+), indicating God's sovereign hand in the betrayal of His Son, and yet God would hold Judas fully responsible for his choice to betray Jesus -- this is the mystery of God's Sovereignty and man's responsibility. Betrayed (handed over) (3860)(paradidomi from para = alongside, beside, to the side of, over to + didomi = to give) conveys the basic meaning of to give over from one's hand to someone or something, especially to give over to the power of another. All uses of paradidomi in Matthew - Matt. 4:12; Matt. 5:25; Matt. 10:4; Matt. 10:17; Matt. 10:19; Matt. 10:21; Matt. 11:27; Matt. 17:22; Matt. 18:34; Matt. 20:18; Matt. 20:19; Matt. 24:9; Matt. 24:10; Matt. 25:14; Matt. 25:20; Matt. 25:22; Matt. 26:2; Matt. 26:15; Matt. 26:16; Matt. 26:21; Matt. 26:23; Matt. 26:24; Matt. 26:25; Matt. 26:45; Matt. 26:46; Matt. 26:48; Matt. 27:2; Matt. 27:3; Matt. 27:4; Matt. 27:18; Matt. 27:26; Gotquestions - Judas Iscariot, who betrayed Jesus, was replaced in the twelve apostles by Matthias (see Acts 1:20–26+). Some Bible teachers view Matthias as an “invalid” apostle and believe that Paul was God’s choice to replace Judas Iscariot as the twelfth apostle. What a description to follow a name — “who also betrayed Him”! God grant it may never be set after the name of any one of us! Spurgeon Commentary - Thus they go two and two, till the traitor brings up the rear. Simon the Zealot is cooled down by the calculating prudence of Judas Iscariot. Judas was probably the best financier of the company, and he comes at the end with the bag. This quality rendered him useful, but it was perverted to his ruin, for he sold his Master for silver. What a description to follow a name — “who also betrayed Him”! God grant it may never be set after the name of any one of us! The apostolic number fitly represents the twelve tribes of Israel; and for practical purposes the twelve form a workable band of leaders, a. sufficient jury, and a competent company of witnesses. Related Resources: Was Judas Iscariot forgiven / saved? | GotQuestions.org How did Judas die? | GotQuestions.org What is the significance of Judas betraying Jesus with a kiss? | GotQuestions.org Why did Judas betray Jesus? | GotQuestions.org What is the significance of thirty pieces of silver? | GotQuestions.org Who is the son of perdition? | GotQuestions.org Matthew 10:5 These twelve Jesus sent out after instructing them: “Do not go in the way of the Gentiles, and do not enter any city of the Samaritans; sent: Mt 22:3 Lu 9:2 Lk 10:1 Joh 20:21 Go: Mt 4:15 Joh 7:35 Ac 10:45-48 11:1-18 22:21-23 Ro 15:8,9 1Th 2:16 of the Samaritans: 2Ki 17:24-41 Lu 9:52-54 Joh 4:5,9,20,22-24 Ac 1:8 8:1,5-25 Related Passages: Mark 6:7-8+ And He summoned the twelve and began to send them out in pairs, and gave them authority over the unclean spirits; 8 and He instructed them that they should take nothing for their journey, except a mere staff–no bread, no bag, no money in their belt– Luke 9:1-2+ And He called the twelve together, and gave them power and authority over all the demons and to heal diseases. 2 And He sent them out to proclaim the kingdom of God and to perform healing. Luke 10:1+ Now after this the Lord appointed seventy others, and sent them in pairs ahead of Him to every city and place where He Himself was going to come. Jesus Sent Disciples Out in Pairs - Mk 6:7 JESUS SENDS OUT THE TWELVE The remainder of Matthew 10:5-42 contains Jesus' instructions to the Twelve on sending them out. John Broadus adds - The earlier portion of this (Mt 10:5–15), is also briefly reported by Mark (Mk 6:8–11), and Luke (Lk 9:3–5). The rest (Mt 10:16–42) is found in Matthew only. A charge closely resembling the earlier part of this discourse was also given to the Seventy, when sent out some time later. (Luke 10:1–16.) These twelve Jesus sent out (apostello) after instructing (paraggello) them - Mk 6:7+ says He "began to send them out in pairs." Note this includes the betrayer! God's ways are so much higher than our ways! Can you imagine what went through the mind of the disciple who was partnered with him when the true identity was finally manifest in the Garden of Gethsemane! The Seventy also were sent forth two and two. (Luke 10:1+) We do not know how long either the 12 or the 70 ministered in this manner. Instructing (paraggello) was used as a military term, referring to the orders of an officer transmitted to those under his command, orders requiring immediate and unquestioning obedience. Jesus gave His “troops” this kind of command because He knew, from His first encounter with Satan (Matthew 4:1–11+), that they would be engaged in a life-and-death struggle for the souls of men, and that the schemes of the Adversary must never be underestimated (Ephesians 6:11–12+). Three things are true of the person sent from God. (1) He belongs to God, who has sent him out. (2) He is commissioned to be sent out. (3) He possesses all the authority and power of God, who has sent him out. (Practical Word Studies) Mark adds another detail not found in Luke (or Matthew) "And He summoned the twelve and began to send them out in pairs, and gave them authority over the unclean spirits." (Mk 6:7+) Going in pairs was a common Jewish practice and was the pattern in Acts (Acts 13:1–3+; Acts 15:39–40+). In the present instance it perhaps establishes the truthfulness of the message by the "evidence of two witnesses." (Dt 17:6+). See list of the Twelve Disciples/Apostles. found in 4 lists - Matthew 10:2f. Mark 3:16f. Luke 6:1 f. Acts 1:13f. Peter always first, Judas Iscariot always last. John Broadus on the lists of twelve - We observe at once that, with all the variety in the order of succession, Simon Peter is always first, and Judas Iscariot last. Again, the first six names in Matthew, Mark, and Luke are the five earliest known converts. (John 1:35–51), together with James, the brother of one of them; and the first four in all the lists are the two pairs of brothers whose call to follow Jesus is the earliest mentioned. (4:18–22.) Furthermore we note in each of the lists three groups of four, headed respectively in every list by Peter, Philip, and James, which groups contain always the same four persons, though within the limits of each group the order greatly varies, except as to Judas Iscariot. It seems a natural and unavoidable inference that the Twelve were in some sense divided into three companies of four, each having a recognized leader. The foremost in the first company, and at the head of all the Twelve, is Simon Peter. Do not go in the way of the Gentiles, and do not enter any city of the Samaritans - The way of the Gentiles was the road to Gentile countries. They were not at this time to proclaim the kingdom message of salvation to non-Jewish people. Yet at this particular time in Christ’s plan for proclaiming the gospel and for preparing the apostles. His objective was especially narrow and limited. In the way of and any city of represent to Greek possessive genitives. The apostles were not to go into any way, or area, belonging to Gentiles or into any city that belonged to Samaritans. This was a temporary command which is clear from call in the Great Commission and also from the fact that Jesus had already ministered both to Gentiles and to Samaritans. He had healed the Gentile centurion’s servant (Mt. 8:5-13) and had first revealed Himself publicly as the Messiah to the Samaritan woman of Sychar, who believed in Him herself and led other Samaritans to saving faith (Jn 4:7-42) The point is that Jesus’ own earthly ministry was limited. He did not travel outside Palestine, and His ministry to Gentiles and Samaritans was incidental when compared to His ministry to the Jews. He did not have preaching missions in Gentile territory, and He ministered to Samaritans only as He passed through their land while traveling between the Jewish regions of Judea and Galilee. All of His public teaching and preaching and the vast majority of His miraculous works were done among the Jews. To the Canaanite woman from the district of Tyre and Sidon, Jesus said, “I was sent only to the lost sheep of the house of Israel” (Mt. 15:24). As already pointed out, His personal ministry to others besides Jews and His commands to take the gospel into all the world show that “only to ... Israel” referred to the primary objective of His work at that time. The gospel was not generally taken to non-Jews until it was first fully presented to God’s chosen people (cf. Ro 1:16). Jesus was now giving a limited command to His apostles that was valid only for that time and place in His divine plan of world redemption. But the command illustrates a principle that is valid for every ministry in every time and place-namely, that God gives His people clear, specific objectives for service and ministry. D A Carson - “That Jesus felt it necessary to mention the Samaritans at all presupposes John 4. The disciples, happy in the exercise of their ability to perform miracles, might have been tempted to evangelize the Samaritans because they remembered Jesus’ success there.” (Matthew) This was a mission from Israel to Israel. It was not for the Gentiles, but it was to be strictly confined to “the House of Israel. Spurgeon Commentary on Mt 10:5-6 - This was “a mission to the Jews” only, meant for the general arousing of the chosen nation. It is an example of a special mission, and it gives authority for missions to special characters; but it must not be made into an example by which the Lord is supposed to prescribe a cast-iron rule for all missions. The people at that time were favorably disposed to our Lord, and thus his apostles might expect treatment of a more generous kind than can be looked for in these times. Certain of these regulations were altered on a subsequent mission, when the people were less favorably disposed. This was a mission from Israel to Israel. It was not for the Gentiles, but it was to be strictly confined to “the House of Israel. ” Even the people most like the Jews were not to be visited: “Into any city of the Samaritans enter ye not. ” It was a search for “lost sheep of the house of Israel ”, in the pastures near the fold. We may occasionally have class-services-for working-men, etc.; but the standing orders are not so, but rather, “Go ye into all the world, and preach the gospel to every creature.” Sent out (649)(apostello from apo = from, away from + stello = to withdraw from, avoid) means to send off, to send forth, to send out. To commission as a representative, ambassador or envoy. The idea was "to send off on a commission to do something as one’s personal representative, with credentials furnished" (Wuest) Jesus was expanding the impact of His ministry. The idea is to send forth from one place to another. But the meaning of apostello is more than just to send because it means "to send off on a commission to do something as one’s personal representative, with credentials furnished" (Wuest) To send upon some business (Mt. 2:16; 10:5; 20:2). To send away in the sense of to dismiss (Mk 12:3, 4). To send or thrust forth as a sickle among corn (Mk 4:29). Instructing (3853)(paraggello from para = beside, alongside, near by, at the side of + aggelos = messenger, aggello = to announce) means to hand on or pass on an announcement from one to another who is at one's side, such as to what must be done, usually with the idea of a command or charge. It is like a mandate (an authoritative command) or a call to obedience from one in authority. Paraggello in Greek has four special usages. (i) It is the regular word of military command … (ii) It is the word used of calling one’s friends to one’s help … (iii) It is the word which is used of a teacher giving rules and precepts to his students … (iv) It is the word which is regularly used for an imperial command.” John Broadus on Samaritans - SAMARIA was the district lying between Judea and Galilee. The dislike between the Jews and the Samaritans had its beginnings as far back as the earliest times of Israel in the jealousy existing between the tribes of Judah and Ephraim, which finally led to the division into two kingdoms. When the people of the Northern Kingdom (who came to be called Samaritans from the capital city, Samaria, 1 Kings 16:24), were carried into captivity by the Assyrians, the country was partly occupied by Mesopotamian colonists, who were idolaters. These gradually coalesced with the dregs of the Israelites who had been left in the land, and with the fugitives who returned from surrounding countries, into a half-heathen nation, attempting to unite idolatry with the worship of Jehovah. When the people of the Southern Kingdom, the Jews, returned from their captivity in Babylon, and undertook to rebuild the temple at Jerusalem, the Samaritans proffered to help them; and being repulsed, as not of pure Israelitish descent, they then did all in their power to hinder the building of the temple, and the fortification of the city. A brother of the Jewish high-priest, having married a Samaritan woman, and being unwilling to put her away as required, went over to the Samaritans, and was made priest in a temple built for him on Mount Gerizim (Jos. “Ant.,” 11, 8, 2), which the Samaritans from that time began to contend was the proper place for the worship of Jehovah, rather than Jerusalem. (John 4:20.) These causes naturally led to bitter hatred between Jews and Samaritans, and they were constantly attempting to injure and insult each other, while under the dominion of the Greek kings of Syria. John Hyrcanus conquered the Samaritans, destroying their temple and capital (about B. C. 125). Pompey established their independence (B. C. 63). At the time of our Lord’s public ministry, Judea and Samaria were governed by the same Roman procurator, but as distinct administrative districts; and the hatred between the two nations, cherished through centuries, and combining all the elements of race jealousy, religious rivalry, political hostility, and numerous old grudges, had become so intense that the world has probably never seen its parallel. The theory of some writers that the Samaritans were of purely heathen origin, would suppose that the entire population of the Northern people was deported by the Assyrians—a thing extremely improbable; would render the frequent claim of the Samaritans to be Jews an absurdity; and would make it difficult to account for the Samaritan Pentateuch, and the Samaritan expectation of Messiah. Fur the Samaritans, like the Jews, expected the Messiah (John 4:25, 29), and something like a year before this mission of the Twelve our Lords preaching among them at Sychar was warmly received, and many believed on him. (John 4:39–42.) Some time after this mission he also went twice through Samaria, and spoke and acted kindly towards them. (Luke 9:51 ff.; 17:11 ff.) Why, then, might not the Twelve go into their cities? It is enough to reply that the Twelve had not then such feelings towards that people as would qualify them to do good there. The proposal of James and John to call down fire from heaven upon a Samaritan village (Luke 9:52 ff.) shows that there would have been bitter controversies, with the old national hate ever ready to burst out (Comp. Bruce, “Training of the Twelve.”) In Acts 1:8, Samaria is expressly included in the field of their appointed labors after the ascension. (Comp. Acts 8:5.) Walter Kaiser - Mt 10:5–6 Not to the Gentiles? goto page 338 in Hard Sayings These words occur in Matthew’s account of Jesus’ sending out the twelve apostles two by two at a fairly early stage in his Galilean ministry, in order that the proclamation of the kingdom of God might be carried on more extensively and more quickly than if he had done it by himself alone. The message they were to preach was the same as he preached: “The kingdom of heaven is near.” The works of healing that were to accompany their preaching were of the same kind as accompanied his. Mark (Mk 6:7–13) and Luke (Lk 9:l) also report the sending out of the Twelve, but more briefly than Matthew does. Matthew is the only Evangelist to include these “exclusive” words in his account. “The lost sheep of Israel” is an expression peculiar to his Gospel (although it is not dissimilar to “sheep without a shepherd” in Mk 6:34); it occurs again in his account of the healing of the Canaanite woman’s daughter (Mt 15:24). Since Matthew is the only Evangelist to report these words, it might be argued that they were not originally spoken by Jesus but were ascribed to him by the Evangelist or his source. We cannot make Matthew responsible for inventing them; there is no reason to think that Matthew had an anti-Gentile bias or entertained a particularist view of the gospel. At the beginning of his record he brings the Gentiles in by telling how the wise men came from the east to pay homage to the infant king of the Jews—the occasion traditionally referred to as the “epiphany” or “manifestation” of Christ to the Gentiles. In the course of his report of Jesus’ teaching he quotes him as saying that, before the end comes, “this gospel of the kingdom will be preached throughout the whole world, as a testimony to all nations” (Mt 24:14). At the end of the book (Mt 28:19) he tells how the risen Christ commissioned the apostles to “go … and make disciples of all nations” (that is, among all the Gentiles). And in the course of his record he tells of Jesus’ praise for the Roman centurion of Capernaum, in whom he found greater faith than he had found in any Israelite (Lk 7:2–10), and of his following assertion that “many will come from the east and the west, and will takes their places at the feast with Abraham, Isaac and Jacob in the kingdom of heaven,” while some of the descendants of Abraham, Isaac and Jacob would find themselves excluded from the feast (Mt 8:5–13; compare Lk 13:28–29). Those last words would certainly be a hard saying for Jewish hearers, just as hard as “Do not go among the Gentiles” might be for Gentile readers. Matthew probably did derive some of the material peculiar to his Gospel from a source marked by a Jewish emphasis—perhaps a compilation of sayings of Jesus preserved by a rather strict Jewish-Christian community. “Do not go among the Gentiles” may well have been found in this source.10 But the source in question probably selected those sayings of Jesus which chimed in with its own outlook; that is no argument against their genuineness. When Jesus sent out the Twelve, the time at their disposal was short, and it was necessary to concentrate on the people who had been specially prepared for the message of the kingdom. Even if the Twelve did confine themselves to the “lost sheep of Israel,” they would not have time to cover all of these. This has sometimes been thought to be the point of the cryptic words “you will not have gone through all the towns of Israel, before the Son of man comes” (Mt 10:23 RSV). Moreover, it is taught in the prophetic writings of the Old Testament, and nowhere more clearly than in Isaiah 40–55, that when Israel grasps the true knowledge of God, it will be its privilege to share that knowledge with other nations. Nearly thirty years later, Paul, apostle to the Gentiles though he was, lays down the order of gospel presentation as being “first for the Jew, then for the Gentile” (Rom 1:16). This statement of primitive evangelistic policy was evidently founded on Jesus’ own practice. Even so, there are hints here and there in the Synoptic Gospels that the Gentiles’ interests were not forgotten. The incident of the Roman centurion of Capernaum has been mentioned; the healing of the Canaanite woman’s daughter will receive separate treatment (see comment on Mk 7:27). Such occasions, isolated and exceptional as they were during Jesus’ ministry, foreshadowed the mission to the Gentiles which was launched a few years after his death. The Fourth Gospel emphasizes this by relating an incident that took place in Jerusalem during Holy Week, only two or three days before Jesus’ arrest and crucifixion. Some Greeks who were visiting the city approached one of the disciples and asked for an interview with Jesus. His reply, when he was told of their request, was in effect “Not yet, but after my death”—“when I am lifted up from the earth, I will draw all men to myself,” all without distinction, Gentiles and Jews alike (Jn 12:20–32). That is exactly what happened. The ban on entering any town of the Samaritans is to be understood in the same way. Samaritans were not Jews, but neither were they Gentiles. Jesus did not share his people’s anti-Samaritan bias (although the evidence for this is supplied by Luke and John, not by Matthew), and after his death and resurrection his message of salvation was effectively presented to Samaritans even before it was presented to Gentiles (Acts 8:5–25). See also comments on Mark 7:27 - The Children First - goto page 388 Mark 10:31 - The First Will Be Last? - goto page 403 Matthew 10:6 but rather go to the lost sheep of the house of Israel. go: Mt 15:24-26 Lu 24:47 Ac 3:26 13:46 18:6 26:20 28:25-28 Ro 11:11-15 lost: Mt 18:11 Ps 119:176 Isa 53:6 Jer 50:6,17 Eze 34:6,8,16 Lu 15:3-10 1Pe 2:25 Related Passages: Matthew 15:24+ But He answered and said, “I was sent only to the lost sheep of the house of Israel.” Luke 15:4-7+ (PARABLE OF THE LOST SHEEP) “What man among you, if he has a hundred sheep and has lost one of them, does not leave the ninety-nine in the open pasture and go after the one which is lost until he finds it? 5 “When he has found it, he lays it on his shoulders, rejoicing. 6 “And when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep which was lost!’ 7 “I tell you that in the same way, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. Isaiah 53:6+ All of us like sheep have gone astray, Each of us has turned to his own way; But the LORD has caused the iniquity of us all To fall on Him. Psalms 119:176 I have gone astray like a lost sheep; seek Your servant, For I do not forget Your commandments. Ezekiel 34:6 “My flock wandered through all the mountains and on every high hill; My flock was scattered over all the surface of the earth, and there was no one to search or seek for them.”’” 8 “As I live,” declares the Lord GOD, “surely because My flock has become a prey, My flock has even become food for all the beasts of the field for lack of a shepherd, and My shepherds did not search for My flock, but rather the shepherds fed themselves and did not feed My flock; Ezekiel 34:15-16 “I will feed My flock and I will lead them to rest,” declares the Lord GOD. 16 “I will seek the lost, bring back the scattered, bind up the broken and strengthen the sick; but the fat and the strong I will destroy. I will feed them with judgment. Jeremiah 50:6 “My people have become lost sheep; Their shepherds have led them astray. They have made them turn aside on the mountains; They have gone along from mountain to hill And have forgotten their resting place. Jeremiah 50:17 “Israel is a scattered flock, the lions have driven them away. The first one who devoured him was the king of Assyria, and this last one who has broken his bones is Nebuchadnezzar king of Babylon. THE FIRST PRIORITY: LOST SHEEP OF ISRAEL But - Term of contrast. What's the contrast with Mt 10:5? Not to the Gentiles or Samaritans BUT to the Jews. Rather go (poreuo in present imperative - obedience ultimately requires the Spirit's enabling) to the lost (apollumi) sheep (probaton) of the house (oikos) of Israel - As Paul said "For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek." (Ro 1:16+; see also Lk 24:47+; Acts 13:46+) In Mt 15:24 Jesus describing His mission said "“I was sent only to the lost sheep of the house of Israel.” Of course this did not mean that Jesus came only to save Jews for John records our Lord saying "I have other sheep, which are not of this fold; I must bring them also, and they will hear My voice; and they will become one flock with one shepherd." (John. 10:16) Lost (apollumi) sheep (probaton) of the house (oikos) of Israel - When Jesus spoke of the lost sheep, He was using a rich biblical metaphor to describe the spiritual condition of the nation of Israel, people who belonged to God outwardly (Jer 50:6) and yet spiritually speaking they were wandering, vulnerable, and in need of spiritual rescue by the Good Shepherd, Who came "to seek and to save that which was lost.” (Lk 19:10+). The imagery comes from the Old Testament, where God’s people are often pictured as sheep who have strayed (Watch a sheep "stray"). For example, Isaiah 53:6+ says, “All of us like sheep have gone astray, each of us has turned to his own way,” highlighting both their lost condition and their need for a shepherd. Likewise, Israel’s leaders had failed to guide them rightly, leaving them spiritually scattered and neglected (cf. Ezekiel 34:5–6). Lost (apollumi) means they are spirited estranged, separated from God by their sin in addition to being misled by false shepherds (e.g., Scribes and Pharisees). In Mt 9:36+ their lost condition deeply impacted Jesus, Matthew recording "Seeing the people, He felt compassion for them, because they were distressed and dispirited like sheep without a shepherd." The point is clear that men need shepherds to lead them in spiritual matters. (SEE Meaning of the Parable of the Lost Sheep) Notice also that Jesus frequently intimated that the exclusive privileges to the lost house of Israel would not last always. For example Jesus declared "I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven;" (Mt 8:11+; see also Mt 10:18; Mt 21:43; Mt 22:9; Mt 24:14.) John Broadus explains part of the reason Jesus went to Israel first - By Confining his labors and those of the Twelve to them he avoided exciting their prejudices, and thus deprived them of even the poor excuse for rejecting him which they would have found in his preaching freely among the Gentiles and Samaritans." John
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Spurgeon - They were neither to be beggars nor feasters; but, being refreshed at one hospitable table, they were to go on with their work. for (term of explanation) the worker is worthy of his support. This statement is quoted by Paul in 1 Timothy 5:18, the only place where a New Testament writer quotes another New Testament passage as "Scripture." This gives incidental confirmation of the New Testament--Luke in particular--as being on a par with the Old Testament Scriptures. (Morris) Jesus is saying that the worker was to be cared for and compensated regarding the necessities (housing, food, drink). 1 Ti 5:18+ - For the Scripture says, “YOU SHALL NOT MUZZLE THE OX WHILE HE IS THRESHING,” and “The laborer is worthy of his wages.” Paul quotes this passage from the Gospels in the same way as he used the Old Testament Scriptures, viewing both as divinely inspired (Lk 10:7). Matthew
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Spurgeon - You need wisdom so to conduct your affairs that nothing therein shall scandalize the weak, or bring dishonor upon the name of Christ; for mere knowledge will not suffice for this. Luke records an example of the fulfillment of this promise Acts 6:9+ But some men from what was called the Synagogue of the Freedmen, including both Cyrenians and Alexandrians, and some from Cilicia and Asia, rose up and argued with Stephen.10 But they were unable to cope with the wisdom and the Spirit with which he was speaking. (See also Acts 4:8-12+ and Acts 5:29-32+) We must not commit ourselves to them, nor rely on their patronage; but we must at the same time make use of every opportunity to testify for our Lord before them. Spurgeon Commentary Mt 10:17,18 - “Beware of men. ” Do not rely upon them, or regard them as fellow-helpers in setting up the kingdom of heaven, nor attempt to soften down your testimony to suit their taste. Do not court their approbation, or place any great value upon their favor. They will not shelter you, but “deliver you up ”; they will not arrange for, your entertainment, but for your accusation before councils; they will not load you with decorations, but lash you with scourges in their places of public assembly. Thus would Israelites treat Israelites. The cruelty described by the words, “scourge you in their synagogues ” must surely have been a refinement of malice; yet with some men persecution is a part of religion. The malice of the Jews would call in the interference of Gentile magistrates and monarchs. These also would become persecutors, and before their tribunals saints would have to plead for their lives; but as this would be for Christ’s sake, they would thus be enabled to bear witness for their Lord, and against his foes. In this way only would heathen governors and kings be likely to hear their testimony; and therefore they were to welcome the summons to appear before earthly rulers. Our attitude must be one of caution towards men. We must not commit ourselves to them, nor rely on their patronage; but we must at the same time make use of every opportunity to testify for our Lord before them. Our Protector and Lord is in heaven. Matthew 10:18 and you will even be brought before governors and kings for My sake, as a testimony to them and to the Gentiles. be: Ps 2:1-6 Ac 5:25-27 12:1-4 Acts 23:33,34 Acts 24:1-26:32 2Ti 4:16,17 for a: Mt 8:4 Mk 13:9 2Ti 1:8 Rev 1:9 6:9 11:7 Related Passage: Acts 5:25-27+ But someone came and reported to them, “The men whom you put in prison are standing in the temple and teaching the people!” 26 Then the captain went along with the officers and proceeded to bring them back without violence (for they were afraid of the people, that they might be stoned). 27 When they had brought them, they stood them before the Council. The high priest questioned them, Acts 9:1-2 Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest, 2 and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem. Colossians 1:24 Now I rejoice in my sufferings for your sake, and in my flesh I do my share on behalf of His body, which is the church, in filling up what is lacking in Christ’s afflictions. Galatians 6:17 From now on let no one cause trouble for me, for I bear on my body the brand-marks (SCARS, ETC) of Jesus. 1 Peter 4:14 If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you. PUNISHMENT AN OPPORTUNITY FOR TESTIMONY OF THE GOSPEL and you will (more prophecy) even be brought before governors and kings for My sake, as a testimony (marturion/martyrion) to them and to the Gentiles (ethnos) - Roman Governors were men like Pilate, Felix, and Festus. Kings they would encounter in Acts included Agrippa (Acts 26:1-2ff) and Herod Agrippa I (Acts 12:1ff). Note the qualifying phrase for My sake. When we suffer we are to suffer for Christ, not because we have done something that deserves punishment, but because we stand for Christ and the world hates Christ, so they will hate us! (cf Jn 15:18-21, Mt 12:30) Remember also that because we are in an insoluble, binding covenant with Christ, when they persecute us, they are in effect persecuting Christ (see Acts 22:7). This reminds me of Paul's testimony 2Ti 4:18 "The Lord will rescue me from every evil deed, and will bring me safely to His heavenly kingdom; to Him be the glory forever and ever. Amen. " Jesus prophesies the punishment provides a pulpit for the Gospel to them (Jews) and to the Gentiles (pagans, idol worshippers). The may have winced at the mention of Gentiles, but in Acts 10 Peter would take the Gospel to the Gentiles. Notice the Romans 8:28 aspect of our suffering, in this case providing a platform for give a witness to the Gospel. Paul was a witness before Felix and Drusilla (Acts 24:24-25+) But some days later Felix arrived with Drusilla, his wife who was a Jewess, and sent for Paul and heard him speak about faith in Christ Jesus. 25 But as he was discussing righteousness, self-control and the judgment to come, Felix became frightened (THIS WAS A GOOD START, BUT NO EVIDENCE OF A GOOD FINISH) and said, “Go away for the present, and when I find time I will summon you.”
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Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" While we desire to share the Gospel, we must not be naive, because if we really tell people the Gospel like Paul did in Romans -- first that they are sinners separated from God with no desire to even seek Him, they will likely be hostile toward us (especially if they think they are "religious"), because their heart is depraved, they love their sin and they hate true righteousness in any form. The word is "Share but Beware!" I send you out as sheep in the midst of wolves - Jesus uses striking figure of speech that all in this agrarian culture would immediately perceive. In Palestine, wolves were the most common natural enemy of sheep. They roamed the hills and valleys, looking for a sheep that strayed away from the flock or lagged behind. Beloved, can you see here the inherent importance of being in community, of being an active (not passive) member of a Bible believing church? You are less likely to be mangled by the "wolves" (which include the world, the flesh and the devil). When a wolf found such a sheep it quickly attacked and tore it to pieces. Even a grown, healthy sheep was utterly defenseless against a wolf.
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Spurgeon - Here you see sheep sent forth among the wolves, as if they were the attacking party, and were bent upon putting down their terrible enemies. It is a novel sight, such as nature can never show, but grace is full of marvels.....After all, the mission of sheep to wolves is a hopeful one, since we see in the natural world that the sheep, though so feeble, by far outnumber the wolves who are so fierce.” J
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Spurgeon - “The Christian missionary will need to be wary, to avoid receiving harm; but he must be of a guileless mind, that he do no harm.” Lord, in my work for thee, so teach me that I may display the wonderful blend of serpent and dove Spurgeon Commentary - “Behold. ” Our Lord calls for special attention, and then sets before his sent ones, both then and now, what would be the future of their crusade. What he was doing was very wonderful; hence the “Behold. ” It would be foolhardy to go if Jesus did not say, “I send you. ” When Jesus sends forth sheep, they may go fearlessly into the very “midst of wolves. ” He sends them, not to fight with wolves, nor to drive them out of their haunts, but to transform them. The disciples were sent to fierce men to convince them, and therefore they must be wise; to convert them, and therefore they must be gentle. The weapons of Christians are that they are weaponless. They are to be prudent, discreet, “wise as serpents ”; but they are to be loving, peaceful, “harmless as doves. ” The Christian missionary will need to be wary, to avoid receiving harm; but he must be of a guileless mind, that he do no harm. We are called to be martyrs, not maniacs; we are to be simple-hearted, but we are not to be simpletons. After all, the mission of sheep to wolves is a hopeful one, since we see in the natural world that the sheep, though so feeble, by far outnumber the wolves who are so fierce. The day will come when persecutors will be as scarce as wolves, and saints as numerous as sheep. Lord, in my work for Thee, so teach me that I may display the wonderful blend of serpent and dove, which thou dost here commend to thy ministers. Never allow me to become to others like a wolf, but may I conquer by the meekness of a lamb! Shrewd (5429)(phronimos from phronéo = think, have a mindset related to phren = diaphragm, regarded by ancients as seat of mental and spiritual activity, came to mean mind or understanding) is an adjective which describes one who is thoughtful, sagacious or discreet. It describes the quality of one's thinking which is the result of insight and stands in opposition to moros which means foolish. The idea is that there is understanding combined with wisdom and insight. Phronimos implies a cautious, sensible, prudent character and in Mt 10:16 refers to one as "shrewd" as a serpent. One who is shrewd has clever discerning awareness, acute perception and sharp powers of judgment. Phronimos also includes the ideas of one who is prudent, sensible and practically wise in relationships with others. There is a type of phronimos that is desirable (eg, here in Mt 7:24, 10:16, et al) and a type that is not desirable (Ro 11:26, 12:16) this latter describing the person who relies on their own innate wisdom. “I am sending you out like sheep among wolves. Therefore be as shrewd as snakes and as innocent as doves. Be on your guard against men; they will hand you over to the local councils and flog you in their synagogues.” Matthew 10:16–17 Do you ever feel like the world is out to get you? It is. Some people think Christians are naïve because we’re supposed to be meek, mild, and submissive. We’re like sheep, right? And who ever heard of a killer sheep? So people try to take advantage of us, assuming our only option is to turn the other cheek. Or they try to manipulate us into sinning to prove we’re no different than they are. Jesus has two words of advice: Wise up! Yes, we are to be kind and loving, but we are not to be foolish. In the same breath, Jesus tells us to be like sheep, like snakes, and like doves. The sheep part we know all about. We’ve read all the biblical analogies that say we’re the sheep and Jesus is the Good Shepherd. But maybe that’s so familiar we don’t really get it: as sheep we must understand that there are wolves in the bushes and that they’re not looking out for our best interests. That’s why Jesus warns us to be as shrewd as snakes. Biblically speaking, snakes don’t have a great track record; they’re usually the bad guys. They’re also very clever. Jesus alerts us so we don’t fall blindly into the traps of cunning, evil people. We’re unlikely to be flogged in a synagogue anytime soon, but people will take advantage of us if we let them. If you’re beginning to feel paranoid, don’t panic. The key is to remain innocent as a dove. In other words, guard your heart. Don’t go looking for evil, or worse, get into evil yourself. Stay close to Jesus and don’t let anyone, even your friends, manipulate you into sinning. Be kind, be loving, but be smart! He Watches Me Do not fear therefore; you are of more value than many sparrows. — Matthew 10:31 Today's Scripture: Matthew 10:16-31 One Sunday morning at church, we sang “His Eye Is on the Sparrow” as a congregational hymn. It was a rare opportunity to give voice to a song usually performed by a soloist. During the first chorus, I noticed a friend who was weeping so hard that he couldn’t sing. Knowing a bit of what he had been through recently, I recognized his tears as ones of joy at realizing that, no matter what our situation, God sees, knows, and cares for us. Jesus said, “Are not two sparrows sold for a copper coin? And not one of them falls to the ground apart from your Father’s will. But the very hairs of your head are all numbered. Do not fear therefore; you are of more value than many sparrows” (Matt. 10:29-31). The Lord spoke these words to His 12 disciples as He sent them out to teach, heal, and bear witness of Him to “the lost sheep of the house of Israel” (v.6). He told them that even though they would face persecution for His sake, they should not be afraid, even of death (vv.22-26). If God sees the sparrow’s fall, Paints the lilies short and tall, Gives the skies their azure hue, Will He not then care for you? —Anon. When you put your cares in God’s hands, He puts His peace in your heart. Matthew 10:17 “But beware of men, for they will hand you over to the courts and scourge you in their synagogues; beware: Mic 7:5 Mk 13:9,12 Ac 14:5,6 17:14 23:12-22 2Co 11:24-26 Php 3:2 2Ti 4:15 for: Mt 24:9,10 Mk 13:9 Lu 12:11 21:12,13 Joh 16:2 Ac 4:6-22 5:26-42 Ac 23:1-11 courts: Mt 5:22 26:59 Joh 11:47 scourge: Mt 20:19 23:34 De 25:2,3 Ac 5:40 22:19 26:11 2Co 11:24,25 Heb 11:36 Related Passage: Deuteronomy 25:3+ (RULES FOR FLOGGING) “He may beat him forty times but no more, so that he does not beat him with many more stripes than these and your brother is not degraded in your eyes. FOREWARNING OF FLOGGING There is a similar warning in Lk 21:12-19+ But before all these things, they will lay their hands on you and will persecute you, delivering you to the synagogues and prisons, bringing you before kings and governors for My name’s sake. 13 “It will lead to an opportunity for your testimony. 14“So make up your minds not to prepare beforehand to defend yourselves; 15 for I will give you utterance and wisdom which none of your opponents will be able to resist or refute. 16 “But you will be betrayed even by parents and brothers and relatives and friends, and they will put some of you to death, 17 and you will be hated by all because of My name. 18“Yet not a hair of your head will perish. 19 “By your endurance you will gain your lives. But beware of men - As in the case of shrewdness in the previous passage beware is also in the present imperative, which also calls for habitual dependence on the Holy Spirit in order to obey! Beware (pay or give attention) (4337)(prosecho from pros = before, toward + echo = hold) means literally to hold to, toward or before. Originally it was followed by the word "the mind" (nous) but at times "the mind" was omitted but still the idea of "the mind" was implied. To apply one’s self to. To attach one’s self to. Prosecho means to moor a ship, to tie it up. Prosecho was also used to mean “to remain on course”. Figuratively (see also below) the idea is to hold one's mind before then to take heed, to pay attention, to give heed, be in a state of alert, to watch out for or to be on guard. The word implies the giving one’s consent, as well as one’s attention. When used in this manner prosecho always warns of some type of danger (usually spiritual danger but occasionally physical)! Prosecho is not a call simply to notice or sense something, but to be on guard against it because it is so harmful (eg, the danger of practicing your righteousness for others to see, the danger of false prophets, false teachers and false teaching, the danger of the Pharisees and Sadducees). The idea is to turn one’s mind or attention to a thing by being on one’s guard against it. For they will hand you over (paradidomi) to the courts (sunedrion) and scourge (mastigoo) you in their synagogues - For explains why they needed to beware. Jesus prophetically ("will hand") warns that persecution will be accompanied by painful punishment. Forewarned is forearmed! They would be flogged, likely with a bastinado, which is a stick or club, which inflicted painful punishment. It would be at times like this that would need to remember the promise of future reward (Mt 5:10-12+). Future hope (not hope so, but hope sure) motivates present perseverance! Courts (sunedrion) initially would be the Jewish courts, which was carried out in the synagogues. The initial attacks against the Gospel would be from the Jews, the "religious" people! Scourge (3146)(mastigoo from mástix = plague, whip, scourge) means literally to flog or scourge. The scourge was first a whip used as an instrument of punishment and then figuratively came to mean to punish severely or to drive as if by blows of a whip. It was the normal and legal preliminary to crucifixion. In the case of Jesus (Luke 23:22+) it was inflicted before the sentence of crucifixion was pronounced. Pilate hoped to avert the extreme punishment and satisfy the Jews at the same time. The Jewish method of scourging, as described in the Mishnah, was by the use of 3 thongs of leather, the offender receiving 13 stripes on the bare breast and 13 on each shoulder (cf. the “forty stripes save one,” as administered to Paul 5 times [2 Corinthians 11:24]).
Mateus 10
Spurgeon - “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.”Matt. 10:32. GRACIOUS promise! It is a great joy to me to confess my Lord. Whatever my faults may be, I am not ashamed of Jesus, nor do I fear to declare the doctrines of his cross. O Lord, I have not hid thy righteousness within my heart. Sweet is the prospect which the text sets before me! Friends forsake and enemies exult, but the Lord does not disown his servant. Doubtless my Lord will own me even here, and give me new tokens of his favourable regard. But there comes a day when I must stand before the Great Father. What bliss to think that Jesus will confess me then! He will say, “This man truly trusted me and was willing to be reproached for my name’s sake; and therefore I acknowledge him as mine.” The other day a great man was made a knight, and the Queen handed him a jewelled garter; but what of that? It will be an honour beyond all honours for the Lord Jesus to confess us in the presence of the divine Majesty in the heavens. Never let me be ashamed to own my Lord. Never let me indulge a cowardly silence, or allow a faint-hearted compromise. Shall I blush to own him who promises to own me? We Can Trust Him Bless those who curse you, do good to those who hate you, and pray for those who . . . persecute you. —Matthew 5:44 Today's Scripture: Matthew 10:32-38 I know very little about persecution. My physical well-being has never been threatened because of what I believe or what I say. What little I “know” about the subject comes from what I hear and read. But that is not true for many of our brothers and sisters around the world. Some of them live in danger every day simply because they love Jesus and want others to know Him too. There is another form of persecution that may not be life-threatening, but it is heartbreaking. It’s the persecution that comes from non-Christian family members. When loved ones ridicule our faith and mock us for what we believe and how we express our love for God, we feel rejected and unloved. Paul warned believers that following Jesus would result in persecution: “All who desire to live godly in Christ Jesus will suffer persecution” (2Ti 3:12), and we know that sometimes rejection will come from those we love (Mt 10:34-36). But when people we love reject the God we love, the rejection feels personal. Lord, give us grace to pray for those Who seek our harm and not our good; And teach us how to show them love In ways that will be understood. —Sper People may mock our message but they can’t stop our prayers. "If I Tell The World" Whoever confesses Me before men, him I will also confess before My Father who is in heaven. —Matthew 10:32 Today's Scripture: Luke 12:1-9 At the close of an evangelistic meeting held by D. L. Moody, a Norwegian youth stood up to testify of his faith in the Lord. He wanted the congregation to know that he had been saved, but he had difficulty speaking English. Haltingly he managed to say, “I’m up here because Jesus wants me to be a witness. He promised that if I tell the world about Him, He’ll tell the Father about me!” Moody later remarked, “That boy’s testimony went straight to the heart of everyone present. ‘If I tell the world’—yes, that’s exactly what the Bible means when it says we must confess Christ!” Our Lord does not want us to be silent disciples. He encourages us to witness boldly to others about His grace. Scripture provides eloquent proof that we are to be vocal about our standing in Christ. Romans 10:9 states, “Confess with your mouth the Lord Jesus.” And verse 14 asks, “How shall they believe in Him of whom they have not heard?” Matthew 10:33 “But whoever denies Me before men, I will also deny him before My Father who is in heaven. Denies Me: Mt 26:70-75 Mk 14:30,72 Lu 9:26 12:9 2Ti 2:12 2Pe 2:1 1Jn 2:23 MEN'S DENIAL WILL RECEIVE CHRIST'S DENIAL! But - This is an important term of contrast. The previous passage described genuine believers confessing and now we see those who deny Jesus before men, clearly indicative of the fact that they are not born again and that they do not have the enabling power of the Spirit to stand up for Jesus in the face of fearful consequences. Beloved, these two verses (v32-33) have nothing to do with receiving or not receiving rewards, but of whether one's heart is truly circumcised (see circumcision of the heart). Whoever denies (arneomai in aorist middle = he himself denies) Me before (emprosthen) men I will be (future = prophetic warning) deny (arneomai) before (emprosthen) My Father Who is in heaven - To be sure every time we sin (willfully or ignorantly) we are in a sense denying Jesus is Lord of our life. But here Jesus is speaking of a hardhearted, stubborn, continual denial of Jesus. To deny Jesus simply leaves no other avenue for salvation and by default will result in eternal death! Notice that this in a sense is a conditional promise, but it is also a strong and clear warning. Keep in mind that the verb deny also carries the sense of disown. We need to ponder the thought of disowning Jesus, lest He disown us. Don't misunderstand for Jesus is not speaking about denial or disowning indicating that such a person loses their salvation. While a genuine believer (like Peter) may deny Him occasionally, they will not continually deny Him. Denial of Jesus is not the pattern of their life. Only an unbeliever continually denies or disowns Jesus and these false professors and hypocrites will be "flushed out" in the future at the judgment by God Who sees their hearts! Bible Knowledge Commentary "Instead they were faithfully to confess (acknowledge, homologsei) Jesus before men (v. 32). This would result in the Lord's acknowledging His servants before His Father; BUT failure to confess Him would result in His denial of them. Of the original 12 Apostles, only one, Judas Iscariot, fell into the latter category. (See Bible Knowledge Commentary) I will also deny (arneomai) him before My Father who is in heaven - This frightening statement could not be much clearer! Jesus is NOT saying "I will tell My Father not to give this person rewards," as some falsely teach! MacDonald "Denial of Christ on earth will be repaid with denial before God in heaven. To deny Christ in this sense means to refuse to recognize His claims over one’s life. Those whose lives say, in effect, “I never knew You” will hear Him say at last, “I never knew you.” (cf Mt 7:23+) The Lord is not referring to a temporary denial of Him under pressure, as in Peter’s case, but to that kind of denial that is habitual and final." (Borrow Believer's Bible Commentary) Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. “Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ “And then I will declare to them, ‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.’ (cf Mt 7:21-23+) A T
Mateus 10
Spurgeon - “I came not to send peace on earth, but a sword.” —Matthew 10:34 The Christian will be sure to make enemies. It will be one of his objects to make none; but if to do the right, and to believe the true, should cause him to lose every earthly friend, he will count it but a small loss, since his great Friend in heaven will be yet more friendly, and reveal himself to him more graciously than ever. O ye who have taken up his cross, know ye not what your Master said? “I am come to set a man at variance against his father, and the daughter against her mother; and a man’s foes shall be they of his own household.” Christ is the great Peacemaker; but before peace, he brings war. Where the light cometh, the darkness must retire. Where truth is, the lie must flee; or, if it abideth, there must be a stern conflict, for the truth cannot and will not lower its standard, and the lie must be trodden under foot. If you follow Christ, you shall have all the dogs of the world yelping at your heels. If you would live so as to stand the test of the last tribunal, depend upon it the world will not speak well of you. He who has the friendship of the world is an enemy to God; but if you are true and faithful to the Most High, men will resent your unflinching fidelity, since it is a testimony against their iniquities. Fearless of all consequences, you must do the right. You will need the courage of a lion unhesitatingly to pursue a course which shall turn your best friend into your fiercest foe; but for the love of Jesus you must thus be courageous. For the truth’s sake to hazard reputation and affection, is such a deed that to do it constantly you will need a degree of moral principle which only the Spirit of God can work in you; yet turn not your back like a coward, but play the man. Follow right manfully in your Master’s steps, for he has traversed this rough way before you. Better a brief warfare and eternal rest, than false peace and everlasting torment. Walter Kaiser - Matthew 10:34 Not Peace but a Sword? go to page 341 in Hard Sayings This is a hard saying for all who recall the message of the angels on the night of Jesus’ birth: “Glory to God in high heaven, and peace on earth among human beings, the objects of God’s favor” (as the message seems to mean). True, the angels’ message appears only in Luke (Lk 2:14) and the hard saying comes from Matthew. But Luke records the same hard saying, except that he replaces the metaphorical “sword” by the nonmetaphorical “division” (Lk 12:51). Both Evangelists then go on to report Jesus as saying, “For I have come to turn ‘a man against his father, a daughter against her mother, a daughter-in-law against her mother-in-law’” (Mt 10:35; Lk 12:53), while Matthew rounds the saying off with a quotation from the Old Testament: “a man’s enemies will be the members of his own household” (Mic 7:6). One thing is certain: Jesus did not advocate conflict. He taught his followers to offer no resistance or retaliation when they were attacked or ill-treated. “Blessed are the peacemakers,” he said, “for they will be called sons of God” (Mt 5:9), meaning that God is the God of peace, so that those who seek peace and pursue it reflect his character. When he paid his last visit to Jerusalem, the message which he brought it concerned “what would bring you peace,” and he wept because the city refused his message and was bent on a course that was bound to lead to destruction (Lk 19:41–44). The message that his followers proclaimed in his name after his departure was called the “gospel of peace” (Eph 6:15) or the “message of reconciliation” (2 Cor 5:19 RSV). It was called this not merely as a matter of doctrine but as a fact of experience. Individuals and groups formerly estranged from one another found themselves reconciled through their common devotion to Christ. Something of this sort must have been experienced even earlier, in the course of the Galilean ministry: if Simon the Zealot and Matthew the tax collector were able to live together as two of the twelve apostles, the rest of the company must have looked on this as a miracle of grace. But when Jesus spoke of tension and conflict within a family, he probably spoke from personal experience. There are indications in the gospel story that some members of his own family had no sympathy with his ministry; the people who on one occasion tried to restrain him by force because people were saying, “He is out of his mind” are called “his friends” in the KJV but more accurately “his family” in the NIV (Mk 3:21). “Even his own brothers did not believe in him,” we are told in John 7:5. (If it is asked why, in that case, they attained positions of leadership alongside the apostles in the early church, the answer is no doubt to be found in the statement of 1 Cor 15:7 that Jesus, risen from the dead, appeared to his brother James.) So, when Jesus said that he had come to bring “not peace but a sword” he meant that this would be the effect of his coming, not that it was the purpose of his coming. His words came true in the life of the early church, and they have verified themselves subsequently in the history of Christian missions. Where one or two members of a family or other social group have accepted the Christian faith, this has repeatedly provoked opposition from other members. Paul, who seems to have experienced such opposition in his own family circle as a result of his conversion, makes provision for similar situations in the family life of his converts. He knew that tension could arise when a husband or a wife became a Christian and the other spouse remained a pagan. If the pagan spouse was happy to go on living with the Christian, that was fine; the whole family might become Christian before long. But if the pagan partner insisted on walking out and terminating the marriage, the Christian should not use force or legal action, because “God has called us to peace” (1 Cor 7:12–16 RSV). In these words, then, Jesus was warning his followers that their allegiance to him might cause conflict at home and even expulsion from the family circle. It was well that they should be forewarned, for then they could not say, “We never expected that we should have to pay this price for following him!” Henry Blackaby - The experience : a devotional and journal : day by day with God Enemies at Home “Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword. For I have come to turn “‘a man against his father, a daughter against her mother, a daughter-in-law against her mother-in-law— a man’s enemies will be the members of his own household.’ Anyone who loves his father or mother more than me is not worthy of me; anyone who loves his son or daughter more than me is not worthy of me.” Matthew 10:34–37 It’s one thing when strangers, or even friends, challenge our faith. But when our own family opposes us, that cuts deep. Would Jesus really ask us to oppose our parents’ wishes when we’ve been commanded to honor our father and our mother? Aren’t we to be peacemakers? Sometimes the biggest obstacle between us and obedience is not the demons out there; it’s the resistance we face in our own homes. That’s an obstacle that some of us aren’t willing to face. It’s not worth it to us because it’s too painful. Jesus doesn’t ask us to stop loving our families or to treat them with disrespect. He does insist that our first loyalty be to God. Non-Christian family members won’t understand your choice to follow Christ. They may consider you a fanatic or, at best, tolerate your decision because they think you’re just going through a phase. They may even see your loyalty to Christ as a rejection of them. It’s critical to continue loving your family, but Jesus said that if you are to be worthy of him you must make the hard choice: God first, family second. When your family asks you to put them before God, they are, in a sense, your enemy. Even Christian family members can come between you and God. For example, if you’re called to missions, your family may dissuade you because they want you nearby or because they fear what you will face “over there.” If your family is asking you to disobey God, ask God for the strength you need to put him first. Oswald Chambers - What to concentrate on I came not to send peace, but a sword. Matthew 10:34. Never be sympathetic with the soul whose case makes you come to the conclusion that God is hard. God is more tender than we can conceive, and every now and again He gives us the chance of being the rugged one that He may be the tender One. If a man cannot get through to God it is because there is a secret thing he does not intend to give up—‘I will admit I have done wrong, but I no more intend to give up that thing than fly.’ It is impossible to deal sympathetically with a case like that: we have to get right deep down to the root until there is antagonism and resentment against the message. People want the blessing of God, but they will not stand the thing that goes straight to the quick. If God has had His way with you, your message as His servant is merciless insistence on the one line, cut down to the very root, otherwise there will be no healing. Drive home the message until there is no possible refuge from its application. Begin to get at people where they are until you get them to realize what they lack, and then erect the standard of Jesus Christ for their lives—‘We never can be that!’ Then drive it home: ‘Jesus Christ says you must.’ ‘But how can we be?’ ‘You cannot, unless you have a new Spirit’ (Luke 11:13). There must be a sense of need before your message is of any use. Thousands of people are happy without God in this world. If I was happy and moral till Jesus came, why did He come? Because that kind of happiness and peace is on a wrong level; Jesus Christ came to send a sword through every peace that is not based on a personal relationship to Himself James Smith - Handfuls of Purpose - THE PURPOSE AND RESULT OF THE COMING OF CHRIST “Glory to God in the highest, and on earth peace” (Luke 2:14). “I came not to send peace but a sword” (Matt. 10:34). How glaringly contradictory do these statements seem to be! The first agrees with all our ideas of the purpose of His coming, and harmonises admirably with many other Scriptures; whilst the second is exactly the opposite. Some might be inclined to ask: Which is correct? Which have I to accept? Which have we to accept? Why, both, for the two are correct, though they do seem to differ entirely. This view may seem illogical, but life proves many a proposition true that logic would readily demonstrate as false. The first tells of His purpose in coming; the second the actual result of that coming. This phraseology is peculiar to the Bible where, sometimes, a person is declared to do only that which he permits. This does not mean that our Lord’s purposes have been finally thwarted, that He came to bestow peace, but lo! His purposes are not, and will not be realised. What He has set out to do will assuredly be accomplished sooner or later. But is there not another view of this matter—in order to establish peace, or in establishing peace, the sword of the Spirit is required? There are two pictures of our Lord Jesus in the Bible. The most familiar one is that of the Lord bearing the Olive Branch. He came to make peace by the Blood of His Cross, and to preach peace. But there is another picture, and one not so well known, that of the Lord with a drawn sword in His hand. Joshua saw the Lord, “over against him with His sword drawn in His hand” (Joshua 5:13). Christ as the Man of War. In Revelation 1:16, John saw the Lord, when “out of His mouth went a sharp two-edged sword,” teaching the mighty power of His Word. The Saviour we have to deal with is tender and compassionate. Yet One who can slay by a word. I. Before Christ can establish His Peace in my heart He has to unsheath His Sword—In other words, before I can know Him as Peace Bringer, I must know Him as Peace Breaker. The unsaved soul is, by nature, wrapped up in a deep, deep peace, the peace of spiritual slumber and of death. A peace that is the herald of the awful storm of Judgment. A sleep from which there is no awakening if left to ourselves. He comes to disturb that false and awful peace. Arctic explorers speak of the soul-subduing silences of the Arctic region. A strange peace reigns supreme. No life, nothing but a dreary chilling desolation. Everything is wrapped in the cold embrace of winter. Before the beautiful and refreshing peace of Spring time can visit that region there must be a great disturbance. The sun shines with its gladdening rays of warmth, the great ice field melts, and the result—an awful tearing and grinding, shrieking and rending, with explosions as of dynamite. So when the Sun of Righteousness shines upon souls wrapped up in the cold embrace of spiritual death, there is a disturbance, a breaking up of the stillness of spiritual death. To change the metaphor, the Sword of the Spirit which is the Word of God begins its cutting and thrusting. But after conviction comes conversion, after repentance comes peace through the Blood of His Cross. II. The establishment of His Peace in the individual soul often means the unsheathing of the sword of persecution at home, in workshop, or elsewhere. Of the truth of this every Christian can fully vouch. Here is a worldly home, wrapped in carnal peace. One member of the family is converted. At once family peace departs, and persecution enters. The fact of the presence of Christ in that one life becomes a disturbance, making all uncomfortable. We have sometimes wondered why a veil was drawn over our Lord’s life at Nazareth. Perhaps it is a mercy that it was so. Was our Lord here speaking from personal experience? Was there strife and contention because of the presence of that PURE ONE? There are several significant facts in the New Testament. His kinsmen thought Him mad (Mark 3:21). Even His mother and brethren shared the same view. And in John 7:5 we are informed His brethren did not believe Him. But thank God, He gives peace to the persecuted ones. III. It is also true to say that every saved soul is sent forth with a sword to make war upon the hosts of sin. Christ not only puts peace in my heart, but a sword in my hand. The note of warfare rings right through the New Testament Epistles. There are hosts of sin and wickedness to be attacked, and the Word of God is the weapon He puts into our hands. There is a call for volunteers. Who will step out on the Lord’s side! IV. Peace of God—A Peace within. This peace baffles all description. It surpasses all thought. It is that holy calm which rests in God alone, and which He is willing to communicate to us. There are three steps to its enjoyment. 1. It becomes mine when I realise my standing in Christ, when I discovered I have peace with God on the ground of the shed blood of Christ. 2. It deepens and increases as I grow in grace. It is the fruit of the Spirit (Gal. 5:22), comes to us by the aid of the Holy Spirit (Rom. 14:17), and is the result of a deepened knowledge of God (2 Peter 1:2), and of increased spirituality (Rom. 8:6). 3. It follows the cultivation of the prayer-habit, as Phil. 4:7 clearly shows. Matthew 10:35 “For I came to SET A MAN AGAINST HIS FATHER, AND A DAUGHTER AGAINST HER MOTHER, AND A DAUGHTER-IN-LAW AGAINST HER MOTHER-IN-LAW; Mt 10:21 24:10 Mic 7:5 Mk 13:12 Lu 21:16 Related Passages: John 15:18-21+ If the world hates you, you know that it has hated Me before it hated you. 19 “If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you. 20 “Remember the word that I said to you, ‘A slave is not greater than his master.’ If they persecuted Me, they will also persecute you; if they kept My word, they will keep yours also. 21 “But all these things they will do to you for My name’s sake, because they do not know the One who sent Me. HIGH COST OF LOYALTY TO JESUS CHRIST For - Term of explanation. Jesus explains the "sword" in Mt 10:34. Jesus is going to explain that eternal allegiance to Him trumps family ties and split families. Jesus is not advocating hostility but He is revealing the cost of discipleship and the reality that truth divides. His mission ultimately brings eternal peace, but only to those who receive Him as Lord and Savior. I came to SET A MAN AGAINST HIS FATHER, AND A DAUGHTER AGAINST HER MOTHER, AND A DAUGHTER-IN-LAW AGAINST HER MOTHER-IN-LAW - Jesus' coming was "a sword" in that belief in Him (or denial of Him) would bring division in even close family ties which He mentions. Most people will reject Him and hate Him and they will in turn hate those who love Him and follow Him, thus the figure of a "sword" which is an instrument that divides. The verb set...against is dichazo which means to cause a separation, divide in two, disunite and is only used here in Mt 10:35. The verb's action fits well with the figure of a sword in Mt 10:34. John
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Spurgeon - Faith's Checkbook - Matt. 10:42. WELL, I can do as much as that. I can do a kind act towards the Lord’s servant. The Lord knows I love them all, and would count it an honour to wash their feet. For the sake of their Master I love the disciples. How gracious of the Lord to mention so insignificant an action—“to give to drink a cup of cold water only”! This I can do, however poor: this I may do, however lowly: this I will do right cheerfully. This, which seems so little, the Lord notices—notices when done to the least of his followers. Evidently it is not the cost, nor the skill, nor the quantity, that he looks at, but the motive: that which we do to a disciple, because he is a disciple, his Lord observes, and recompenses. He does not reward us for the merit of what we do, but according to the riches of his grace. I give a cup of cold water, and he makes me to drink of living water. I give to one of his little ones, and he treats me as one of them. Jesus finds an apology for his liberality in that which his grace has led me to do, and he says, “He shall in no wise lose his reward.” Moody - We are in danger of looking too far for opportunities of doing good and communicating. In reaching for rhododendrons we trample down the daisies. Streams in the Desert - “A cup of cold water only.” (Mt 10:42.) WHAT am I to do? I expect to pass through this world but once. Any good work, therefore, any kindness, or any service I can render to any soul of man or animal, let me do it now. Let me not neglect or defer it, for I shall not pass this way again.—An Old Quaker Saying. It isn’t the thing you do, dear, It’s the thing you leave undone, Which gives you the bitter heartache At the setting of the sun; The tender word unspoken, The letter you did not write, The flower you might have sent, dear, Are your haunting ghosts at night. The stone you might have lifted Out of your brother’s way, The bit of heartsome counsel You were hurried too much to say; The loving touch of the hand, dear, The gentle and winsome tone, That you had no time or thought for, With troubles enough of your own. These little acts of kindness, So easily out of mind, These chances to be angels, Which even mortals find— They come in night and silence, Each chill reproachful wraith, When hope is faint and flagging, And a blight has dropped on faith. For life is all too short, dear. And sorrow is all too great, To suffer our slow compassion That tarries until too late. And it’s not the thing you do, dear, It’s the thing you leave undone, Which gives you the bitter heartache, At the setting of the sun. —Adelaide Proctor. Give what you have; to someone it may be better than you dare to think.—Longfellow. Bowes - Life affords but few opportunities of doing great services for others; but there is scarcely an hour of the day that does not afford us an opportunity of performing some little, it may be unnoticed kindness. A Good Neighbor Whoever gives....only a cup of cold water....shall by no means lose his reward. —Matthew 10:42 Today's Scripture: Luke 10:25-37 After telling the story of the Good Samaritan, Jesus said that we should think of all people we meet as neighbors and do what we can to help them when they are in need. I generally take this responsibility seriously, but sometimes I fail—as I did recently while vacationing in Arizona. In front of a fast-food restaurant, a young man asked me to help him. He and his wife were about 300 miles from home and had used up their cash to fix their car radiator. They had no checkbook or credit card. I politely said I had no money to spare. I was being honest because 2 days earlier I had spent $200 for a water pump and was running low on funds. I did have my checkbook and a credit card, so I could have given him a little money and told him about Christ’s love for him—but I didn’t. I try to soothe my conscience by telling myself I can’t help everybody, or that this man shouldn’t have left home with so little money, but I know I am rationalizing. We must be discerning when giving people money, but in this case I believe I missed a chance to help someone. And this bothers me. How many lives shall I touch today? How many neighbors will pass my way? I can bless so many and help so much, If I meet each one with a Christlike touch. —Jones Acts of kindness are worth more than feelings of love. Even a Taco If anyone gives even a cup of cold water....that person will certainly not lose their reward. Matthew 10:42 Today's Scripture & Insight: Matthew 10:37–42 Ashton and Austin Samuelson graduated from a Christian college with a strong desire to serve Jesus. However, neither felt called to a traditional ministry in the church. But what about ministry in the world? Absolutely. They blended their burden to end childhood hunger with their God-given entrepreneurial skills, and in 2014 launched a restaurant that serves tacos. But this isn’t just any restaurant. The Samuelsons operate from a buy-one-give-one philosophy. For every meal bought, they donate money to provide a meal specifically designed to meet the nutritional needs of malnourished children. So far, they’ve made contributions in more than sixty countries. Their goal is to be a part of ending childhood hunger—one taco at a time. Who in your life are little in the eyes of the world? What’s something small you can do today to serve these “little ones”? Jesus, give me eyes to see and ears to hear today, so that I can serve, even in a small way, the least of these who cross my path.