CHAP. 10.
But now you see we have come to the part of the Gospel where the King must have His court; so here we get the twelve apostles who will yet sit on twelve thrones judging the twelve tribes of Israel. Here is the One spoken of in Isa. 32, “Behold a king shall reign in righteousness and princes shall rule in judgment.” A little later in this Gospel when He is rejected, it is, “Behold a sower went forth to sow.” Here He calls to Him the twelve disciples (ver. 1). Then in ver. 3, — “The names of the twelve apostles are these.” He has not only the heart and the power to do everything, but He delegates that power or authority as it pleases Him. Two words are translated “power,” one meaning “authority,” the other power as “force or ability.” Here He gives authority “over unclean spirits to cast them out, and to heal all manner of sickness and all manner of disease.” A wonderful court is this. Never was there one like it. We must not lose sight of this, that it is the King Who calls these twelve apostles. Matthew uses the word “apostles” once only, Mark once, Luke six times, and John in his Gospel, once, and that in a general way— “he that is sent” (13:16), which is the meaning of the word “apostle.”
We get a list of them in Matthew, Mark, Luke, and the Acts. In each case Peter is first, and Judas last, except where Matthias takes his place. These little undesigned coincidences are very comforting, as showing—what we believe so heartily—the plenary inspiration of the Scriptures. The names are grouped in three fours; the twelve tribes are divided into four threes. Twelve is a complete number. Four plus three makes seven, the perfect number: and four times three gives us the perfect administrative number. Peter, James, John and Andrew form the first group always, and Peter is always the first, but the other three are not always in the same order. Philip is always the first of the second four, who are always grouped together; whilst James the son of
Alphaeus is always the first of the last four. Simon was not a Canaanite but a Zealot, a member of a sect of the Jews so called. We ought to take notice of these little things. It is only in this list given by Matthew, that Matthew is called the publican. Matthew and Thomas are always put together, but when Matthew writes he puts Thomas first. There are many little things in this Gospel which bring out his humility.
Another thing we may notice. They are first called twelve disciples, then twelve apostles. In the Acts, I think the word “apostles” is used about thirty times. The apostles and prophets that we are built on, are the N.T. inspired men who were used to give us the word of God. In Acts 21:1616There went with us also certain of the disciples of Caesarea, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodge. (Acts 21:16), it says, “There went with us also certain of the disciples of Cæsarea, and brought with them one Mnason of Cyprus, an old disciple with whom we should lodge.” Now, although that word “disciple” occurs so often in the early part of the N.T., this is the last occurrence of its use.
The Holy Ghost, not the church, is the One Who now sends forth. Acts 13:33And when they had fasted and prayed, and laid their hands on them, they sent them away. (Acts 13:3) should read “they let them go.” The Holy Ghost sends forth as in the next verse. He only is the vicegerent of Christ. Now the Lord gives them their commission. “These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not” (ver. 5). That at once stamps the mission with a peculiar character. They were not even to go to their neighbors, the Samaritans. There is nothing conflicting in “The laborer is worthy of his meat” and “Freely ye have received, freely give.” The apostle felt this when he labored with his own hands, rather than receive of the carnally walking Corinthians. We are glad to know that the salvation of God is sent to the Gentiles now. The last chapter of Acts adds, “And they will hear it.” The others had rejected it.
Ver. 9: “Provide neither gold, nor silver nor brass in your purses.” That applied to that day. John commends Gaius for setting the brethren forward in a worthy way. Paul could endure hardness himself, but he was very thoughtful of his brethren. The Lord refers to this sending forth of the twelve in Luke 22, when he says, “when I sent you without purse or scrip, lacked ye anything?” In fact, for others, there was always plenty in the presence of the Lord. He provided them with everything needful. We never read of the Lord Jesus having any money. When on one occasion He wanted a penny, He said, “Show me a penny.” When the temple contribution collectors wanted the didrachmas, He instructed Peter to go “to the sea, and cast a hook, and take up the fish that first cometh up; and when thou hast opened its mouth, thou shalt find a double didrachma; that take and give unto them for me and thee.” His was a life of perfect dependence. What a pity that Peter answered for the Lord in that last instance! Even a prophet might go beyond the word. Look at Nathan and David about the house. If a portion of God's word is disputed, and you are sure it is His word, this is then a controversy with God.
“Freely ye have received, freely give” (ver. 8). What have we that we have not received? “Of thine own have we given thee,” said David, and it may have amounted to about nineteen millions sterling of his “own proper good.” God fills our hands now with Christ, and Christ it is whom we bring to God in our worship. Nothing counts with God but Christ.
The word “meat” in verse 10 means food or nourishment. How simplicity is stamped on the instructions given here! They were to be relieved from all anxiety. Some have been somewhat puzzled by the words “nor yet staves;” occurring here, while in another place they are allowed to take a staff. We know there is nothing contradictory. In this case the Lord here says, “Provide not,” that is, they were not to go and procure one, but if they had one, they were permitted to take it (Mark 6:88And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse: (Mark 6:8)).
“Into whatsoever city or town ye enter inquire who in it is worthy.” We see this cannot apply to the gospel now, because it goes out to the most unworthy and unlikely. Those only were the worthy ones who believed in the Messiah. In the coming day those who receive the messengers, the Lord's brethren, or Jews, will be the sheep on His right hand when the Son of man shall have come in His glory and there are gathered before Him all the nations, living Gentiles on the earth (Matt. 25). The messengers then will be those who now are like dogs in a manger. That work will be done in a short time, and none but the Jews will accomplish it. Scattered all over the world, and remarkable as linguists they will be fitted to preach “the gospel of the kingdom.”
The gospel of the kingdom is very different from the gospel of the grace of God. The everlasting gospel of Rev. 14 has its announcement in Gen. 3 The seed of the woman shall bruise the serpent's head—the execution of coming judgment. By His death on the cross, the seed of the woman has annulled Satan, and He is going to bruise him. He will be bruised under the saints' feet shortly.
The Lord's commission here is to the twelve, and as also looking on to a future day (ver. 23). The Apostle of the Gentiles worked with his own hands. That was grace on his part, and he would not allow the Corinthians to rob him of his privilege. Evidently the remnant will go by these instructions. This ministry was interrupted by the death of Christ, but it will ultimately be resumed. There comes in now a big parenthesis of time; but the preachers in a day yet to come will resume the testimony now interrupted, and these instructions will apply to them.
“And when ye come into a house salute it. And if the house be worthy, let your peace come upon it: but if it be not worthy let your peace return to you” (vers. 12, 13). That was a blessing for those saluted, but the salutors would not be losers if the message was rejected, and the salutation would not be lost. In principle that may be true now. When a faithful message is not received, a blessing returns to the messenger. The Lord Himself was limited in His works by their unbelief.
“Shake off the dust of your feet.” Paul and Barnabas did it in Acts 14. They had been addressing both Jews and Gentiles. Paul says in another place, “I am clean from the blood of all men.” I was thinking of Ezek. 33 in connection with this. There Ezekiel was set as a watchman, and if he failed to blow the trumpet, he was responsible for those slain. Was not Paul referring to that. How necessary to be faithful to what is committed to one! He was faithful as a steward, and a very blessed responsibility it is.
“Verily, I say unto you, it shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.” Here is a very solemn lesson! In the O.T. (and that has led many astray who do not see the teaching of God's word as to atonement, and who make light of sin) we do not get eternal judgment; and eternal life is only mentioned twice, and in reference to the millennium. But when Christ came, Who is the Truth, everything came out, and you get blessed teaching about eternal life, and solemn unfolding of eternal judgment. You get that very expression in Heb. 6. God has not finished with the O.T. sinners. What brought down His judgment on Sodom and Gomorrha? The moral filth of those wicked cities is not so bad as the guilt of grace slighted! God is never in a hurry to execute judgment. The language of Gen. 19 shows us He is righteous in all His ways. He will be justified about all He has written in His word, and clear when He is judged. One thing in Scripture, whether stated or not in any particular place—God never sends a stroke without warning; and the space between warning and stroke is called His longsuffering.
This chapter, we may observe, is divided into three parts: each part concluding with the words, “Verily, I say unto you.” The first part ending at ver. 15 gives directions; then to ver. 23, tells of persecutions; and from ver. 24 to the end we get encouragements.
Our section to-day commences (ver. 16) with “Behold” —calling special attention. If sheep were simply exposed to wolves it would be bad enough, but to be sent among them is more serious still. “Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise (prudent) as serpents, and harmless (guileless) as doves.” You want the combination. It is a sad thing to have only the prudence and a very weak thing to have only the guilelessness. I suppose to be prudent as serpents would save them from rashness, from running into danger; but on the other hand they were not to injure others. We never ought to give men just cause to charge us with anything unseemly. They had to be on their guard. “But beware of men.” This supposes theirs was a testimony within the borders of Israel. The “men” here were their kinsmen, but their animosity to Christ would lead them to deliver up and scourge even those who were related to them.
“Ye shall be brought before governors and kings for my sake, for a testimony against them, and the Gentiles.” We see this in the Acts, where Paul is brought before Felix, and Festus, and then before king Agrippa. Clear instructions are given them in verse 19. It is misapplied if spoken of the preaching of the gospel. It has no reference to any service for the Lord, but would save them from anxiety when on their trial.
“For it is not ye that speak, but the Spirit,” not of God, but “of your Father.” That would be beautifully exemplified in Acts 26. In Acts 21 we have Paul's going up to Jerusalem, but he does not there appear on the highest level; he had been swayed by his affections for Israel, his brethren, but in chap. 26 he is quite recovered, and what a splendid testimony he is enabled to give. Instead of being, as was thought, an enemy to Israel, he shows their advantages in Rom. 9 more than they could themselves.
“And brother shall deliver up brother to death.” It is Christ that brings out the true character of everyone. The tenderest ties of nature are set aside here in their animosity for those true to Christ. This is the beginning of the testimony of the future, and we get (ver. 22), “He that endureth to the end shall be saved.” At that time they will be exposed to terrible pressure, when they are unable to buy or sell unless they have the mark of the beast. “And cause them to be put to death.” There will be some preserved to go into millennial blessing on the earth, and others who will be martyred—to have their part in the first resurrection. We get this resurrection in Rev. 20:44And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. (Revelation 20:4). “They lived,” that is how it is described. The first resurrection commenced with the resurrection of the Lord Jesus. He is the first fruits, not of course of the wicked, but of those who have “part in the first resurrection,” for “blessed and holy” are all such. The title “Son of man” (ver. 23) is connected with His coming in judgment, never with His coming for us. In chap. 25:13 the words “Wherein the Son of man cometh” are well known to be an interpolation.
Now we come to the last section of our chapter, wherein the Lord gives instruction that would illustrate being “wise as serpents and harmless as doves.” It is not for the follower of Christ to “stand up for his rights.” Evidently this particular testimony was but for a short period. It was broken by the death of Christ and will be taken up again. “He that endureth unto the end.” Of the remnant some will be spared, some martyred. It you turn to Rev. 12:1313And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. (Revelation 12:13), where the dragon persecutes the woman, you have there the Jewish nation “of whom as concerning the flesh Christ came,” as the special object of his animosity. Then is the last half of the week when they will be subject to the most awful pressure, not only hated of all nations, but of the apostate part of their own nation. There will be among them those who will endure to the end. The Lord Jesus says in one place “When the Son of man cometh shall he find faith on the earth?” That is, real saints, with divine life in their souls will be subject to such pressure that they will despair of God's interference. We find a picture of it in chap. 14 of this Gospel. Just as Peter is about to sink, the omnipotent hand of Messiah saves him. “Except those days should be shortened, no flesh should be saved; but for the elect's sake whom he hath chosen those days shall be shortened.” You have a magnificent outburst at the close of Habakkuk as to what God can be to His people in the darkest days. The remnant will indeed know God as the God of their salvation. You get pictures of it frequently in the O.T., as for instance, in Egypt under Pharaoh, when he sought to destroy all the male children. Then again in Ahab's reign, when for three years and six months the heaven was shut up and there was bitter persecution. God cared for His people. Obadiah was in Ahab's household, and Pharaoh's own daughter brought Moses up.
There are three companies in the last part of Matt. 25, the sheep, the goats, and the brethren. Those that fear God will be kind to the Jews; if not kind to them, they are His enemies. The sheep go into millennial blessings on the earth; the goats to everlasting punishment. The sheep answer to Shiphrah and Puah, who feared God and He made them houses (Ex. 1).
Vers. 24, 25: The Lord is encouraging them here, as in all this third part. “It is enough for the disciple that he be as his master, and the servant as his Lord.” “If they have called” (or surnamed, it is more a surname or nickname) “the master of the house Beelzebub, how much more shall they call them of his household?” You get there the relation of the disciple to the teacher, the relation of the servant to his Lord, and of the inmates of his house to the master. They ought not to be surprised at the way they were treated when they thought what the Teacher, the Lord, the Master got. “Fear them not” occurs twice in verses 26 and 28. He encourages them to be bold and courageous. Paul and Barnabas waxed bold. Boldness goes along with confidence in the Lord. “They so spake that a great many believed.” How did they speak? “Confiding in the Lord.” If you have a gift you need the Lord's help, and if you are weak and nothing, you will surely have it.
Ver. 28: It shows here that the punishment of the wicked is in their bodies, “Fear him which is able to destroy both soul and body in hell” Gehenna, the lake of fire. Hades the place of torment is for those in their disembodied state. The torment of the lost begins at once, as the believer's blessedness also does. Mark 9 is very solemn, even if you take Gehenna as the figure, but the Lord says “their worm dieth not,” —man's conscience. It is terrible to think of man's conscience in hell approving God's righteous judgment against itself, as it must. And it is well to test that now. Paul, knowing the terror of the Lord, persuaded men. Seeing what an awful thing it is to die unsaved ought to stir up the servants of the Lord. John Newton said: “By the mercies of God I beseech men; by the terrors of the Lord, I persuade men!” There is something most solemn in the denial of eternal punishment. It belittles the death of Christ. Only the Eternal Son could meet the wrath of the Eternal God against sin. It is remarkable that those who hold non-eternity of punishment constantly fall out amongst themselves. How the cross is the true measure of everything! All was brought to an issue there. It is sweet to be able to say:
“The torment and the fire mine eyes shall never see.”
All this is to encourage them to be courageous and bold, “They overcame by the blood of the Lamb and by the word of their testimony.”
“Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.” God is so great that He can take notice of these little things. He is great in great things and great in little things. A thing so insignificant, and apparently so worthless! noticed by your Father! The word “heavenly” is dropped here.
“But the very hairs of your head are all numbered.” This is to impress them with the inscrutable care of their Father.
“Fear ye not therefore; ye are of more value than many sparrows.” We must listen to the Lord in John 17 to get an inkling of what we are worth. God could have created what in man's eyes might have been a far better world than this for each saint, and one perhaps more glorious than this was at the creation, but what could all have been in comparison with that which He has given us in Christ, and we have indeed more than this even—yea, the love of Him that gave it all.
What blessed encouragement we have here! It is given in view of circumstances which may cost a great deal to confess the Lord. Animosity showed itself in Cain and Abel, and the same principles have prevailed ever since. You cannot eliminate from the word of God the fact that “all that will live godly shall suffer persecution.” There is a tremendous lot of underhanded persecution even if it appear not openly. There is only one instance in the N.T. where it looks like a Christian desiring punishment on a foe, viz., 2 Tim. 4:1414Alexander the coppersmith did me much evil: the Lord reward him according to his works: (2 Timothy 4:14). But it should read, “The Lord will reward him according to his works.” Paul did not desire Alexander's punishment, but he knew enough of God's ways to know He would deal with him. We know of course, that when the church is gone the godly remnant will be full of the cry for vengeance, and will rightly take up the imprecatory language of the Psalms.
Vers. 34-42: The object of the Lord's coming was not the sending of a sword, but such was the result through man's condition. The Lord could not do an unworthy thing. What He brings introduces what is quite irreconcilable with the principles of the world. Light and darkness never coalesce. Men in their unregenerate state are hateful, and hating one another; the Lord was hated without a cause. Those most like Him are hated and despised too, for they are the very ones who are the most offensive to proud, self-assertive man. If you turn to 1 John 3:1212Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous. (1 John 3:12), you find the first two men that were born into the world, and the elder hates the younger (Gen. 4:55But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. (Genesis 4:5)). Directly the man of faith was accepted by God, the countenance of Cain fell.
The Lord here, in this passage, demands a love beyond the tenderest earthly affection. Where there is a real conversion and a godly testimony, there is often terrible family opposition. Both Peter and Paul, in presenting the gospel, say, Thou and thy house (Acts 11:14; 16:3114Who shall tell thee words, whereby thou and all thy house shall be saved. (Acts 11:14)
31And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. (Acts 16:31)). Even if not the head of the house, may I not count on God for them all? Rahab did. But the Lord's words would show how it is possible to have terrible family variance and antipathy. That would be a cross. Every believer has his cross, but this in ver. 38 is in connection with family persecution. Some in taking, in faithfulness, this cross may have to suffer to the giving up of life, or if not that, to the losing of all earthly prospects, even being disinherited from their part in the family inheritance, etc. Yet are they not losers, but great gainers, if it is through faithfulness to Christ.
The word “sword” (ver. 34) is of course used figuratively. The Lord in Luke 22, when referring to this very chapter, told them all this was set aside, and they were to buy a sword. When the Lord was here they had the benefit of Messiah's presence, but now it was all to be changed, and they were to accept persecution. The civil government is raised up for our good. The worst government that ever was is better than none, and we should acknowledge it with thankfulness.
Ver. 39 is quite a paradox to most. The Lord uses it more than once (chap. 16:15; John 12:2525He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. (John 12:25)). Life is looked at in both a higher and a lower sense here; the life temporal and transient, and that which is spiritual and eternal, that which is “really life.” Yet there are those who have been taught ‘to make the best of both worlds.' How that would clash with this! The best and divine way is to serve Christ.
In the Epistles we get something more definite. “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable (or intelligent) service.” There it does not mean you are constantly to be doing it, but what you have given to the Lord you would not take back again. If you have laid it on the altar it would be singular to take it away again!
It is not that the difficulties of the way and of the life are hid from them, but the Lord gives His own great encouragement. What wonderful dignity is in ver. 40, and the Lord's rewards, how wonderful they are! the rewards of grace, but not presented as motives. The motive should be the glory of God and love to Christ. The crown of life, the crown of glory, the crown of righteousness, are rewards and encouragements.
It is very sweet that the disciples are called “little ones.” No doubt the expression is taken from Zech. 13:77Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. (Zechariah 13:7). How precious to Him these little ones are! There is a gradation in verses 40-42: first, Himself; then, a prophet—one who reaches the conscience, not simply a foreteller of future events, but one who brings the soul into the presence of God (the testimony of a prophet in the assembly would make the unlearned own that God was with them of a truth, 1 Cor. 14.); then, one who is not a prophet if he has a heart for a prophet shall receive the reward as if he were a prophet, it shows that it is all of grace; then again, the righteous man, and he receives the seal of righteousness; and lastly, “whosoever shall give to drink unto one of these little ones a cup of cold water only, in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. We can take it literally, but if it is the smallest possible thing done to one because he belongs to Christ (Mark 9:4141For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward. (Mark 9:41)), God does not forget it. Compare Heb. 6:1010For God is not unrighteous to forget your work and labor of love, which ye have showed toward his name, in that ye have ministered to the saints, and do minister. (Hebrews 6:10) “toward His Name,” this is the great point. We may gather from this 42nd verse that many things will be rewarded which may have been unwittingly rendered, or deemed of so little value as not to be worthy of notice. Though we know Matt. 25:4040And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. (Matthew 25:40) applies to others than ourselves, yet the principle abides for all. This is a secret act here. Where the heart is prompted from love to Christ to show even the least possible kindness, the Lord will not forget it.
Ver. 23 is an insuperable difficulty if people do not see dispensational teaching. Daniel's seventy weeks were running out, and unless we see the great gap between the sixty-ninth and the seventieth we get into awful confusion. There will be some that will take up the testimony that was broken off by the rejection of the Messiah—a special testimony to the Jew, and also a special testimony to the Gentile. Even in the Acts we can see that Jews and Gentiles are differently addressed. The apostles take the Jews up upon the Scriptures, as, for instance, in Acts 13, where we have a wonderful sermon taking up the O.T. writings, for to the Jews were committed the oracles of God. But to the Athenians in chap. 17 the apostle said nothing about the Scriptures. The Jewish martyrs will overcome by the blood of the Lamb, and by the word of their testimony; but in Rev. 14:77Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. (Revelation 14:7), it is, “Fear God, and give glory to him; for the hour of his judgment is come: and fear him that made heaven,” etc. He is coming to judge and He is the Great Creator.