Introductory remarks:
Chapter nine concluded with Christ instructing the twelve disciples to pray to God that He may send laborers into the harvest of souls; He uses the crowd of Jews as His example, and sends the twelve disciples out preaching the Gospel of the Kingdom. Here in chapter ten, He equips the twelve with the necessary power to perform their task. He sends them to the Jews with this promise of the Kingdom. This portion of Scripture has been abused by the cults, and also by the organized church as a call from God to send out ministers and missionaries. The disciples are commissioned to be Apostles, that is, emissaries, messengers; they were disciples, learners; they have gone from being learners to messengers; Christ had trained them, now He is sending them out.
The Mission of the Twelve
(Mark 3:13-19; Luke 6:12-16)
Verse 1, "And when he had called him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease."
LGT "And having called to [Him] His twelve disciples, He gave them authority over unclean spirits, so as to cast them out, and to heal every disease and every bodily weakness."
Jesus called them and now He gives them the authority to go unto the lost sheep of Israel; He taught them personally, and now He gives them the credentials to go out and preach; they were disciples, now they are Apostles. There are no apostles today; we are all members of His Holy Family, and we have the privilege to "show forth the praises of Him who has called us out of the darkness into His marvelous Light." Let us stay close to the context and not try and make the Word say something that is not there.
Verses 2-4, "Now the names of the twelve apostles are these: The first, Simon, who is called Peter; and Andrew his brother; James the son of Zebedee, and John his brother; Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alpheus, and Lebbaeus, whose surname was Thaddaeus; Simon the Canaanite [which has nothing to do with Canaan], and Judas Iscariot, who also betrayed him."
(It is not necessary to translate the Greek here, for there is no difference)
"The names are given here, but Matthew does not say that they were chosen at this time. Mark (Mar 3:13-19) and Luke (Luk 6:12-16) state that Jesus chose them, appointed them after a night of prayer in the mountain and came down with them and then delivered the Sermon (Luke 6:17). Simon heads the list (protos) in all four lists including Acts 1:13f. He came to be first and foremost at the great Pentecost (Acts 2 and Acts 3). The apostles disputed a number of times as to which was greatest. Judas Iscariot comes last each time save that he is absent in Acts, being already dead. Matthew calls him the betrayer (ho paradidous). Iscariot is usually explained as man of Kerioth down near Edom (Joshua 15:25). Philip comes fifth and James the son of Alpheus the ninth. Bartholomew is the name for Nathanael. Thaddaeus is Judas the brother of James. Simon Zelotes is also called Simon the Canaanean (Zealous, Hebrew word). This is apparently their first preaching and healing tour without Jesus. He sends them by twos (Mark 6:7). Matthew names them in pairs, probably as they were sent out" (A.T. Robertson).
The Commissioning of the Twelve
(Mark 6:7-13; Luke 9:1-6)
Verse 5, "These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of Samaritans enter ye not."
LGT "These twelve Jesus sent out, having commanded them saying, Into [the] way of the Gentiles go not off, and into a city of [the] Samaritans enter not:"
"These twelve Jesus sent forth,"
The Greek word for 'sent forth' (apesteilen) is the same root word for 'apostle' (apestello). An apostle is 'one who is sent with a message.'
"And commanded them, saying, Go not into the way of the Gentiles, and into the city of Samaritans enter ye not."
If any one wants to take their commission to go and preach the Gospel from this passage, they will have to spend all their time among the Jews. This command of Jesus is for the purpose of giving the Gospel of the Kingdom to the Jews first, and then in the book of the Acts the entire world is included, including Samaria. Even in Acts, it was the Gospel of the Kingdom that was to be preached; it wasn't until after the completion of the Scriptures, and the destruction of the temple, that the Gospel of Grace was to go into effect.
Verse 6, "But go rather to the lost sheep of the house of Israel."
LGT "But go in preference to the sheep, the lost ones, of the house of Israel."
This is the completion of their commission; they were to go to the lost sheep of the house of Israel, in preference to the Gentiles. In wasn't until after He was rejected and crucified, that the message was to go out to the whole world.
Pentecost notes on the reason for this preference to Israel:
"Israel was the nation with which God had entered into a covenant through Abraham, David, and Jeremiah, and to which He had promised a Savior and Sovereign who would redeem and reign. The Old Testament anticipated blessings for Gentiles (Gen. 12:3; Isa. 60:3; Amos 9:12). But blessings on Gentiles were to come through Israel's Messiah. Such blessings could not come to them until Messiah ruled over His covenant people. At the time of the ministry of the Twelve, a message needed to go to Israel announcing to that nation that her King had arrived. Israel herself needed to come to faith before blessings could flow out from Israel to the nations of the earth."
Verse 7, And as ye go, preach, saying, the kingdom of heaven is at hand."
LGT "And going and proclaiming saying, that the kingdom of the heavens has drawn near."
First, Christ commissions them, sends them out, and now He gives them their message. These disciples, now apostles, knew very much about their Messiah, for they had walked with Him, and were taught by Him personally. The kingdom of heaven drawing near is more precisely stated, 'the reign of the heavens is at hand.' The Messiah is the reigning king, and these apostles were to proclaim him to the lost ones of Israel.
McGee, makes a good illustration regarding the Gospel of the Kingdom, and the Gospel of Grace:
"At the turn of the century and at the conclusion of the Victorian era, there was a feeling of optimism throughout the so-called Christian world. All of the major denominations at that time took on the Herculean task of 'building the kingdom of heaven' here on this earth. Each group thought they had a contract from God to accomplish this purpose. Of course, the church was never called to build the kingdom. The Lord Jesus Christ Himself will establish the kingdom when He returns to the earth. The church is a called-out body from the world to manifest Christ. . . Kingdom business is none of our business."
Verse 8, "Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give."
LGT "Heal [the] sick, raise [the] dead, cleanse lepers, cast out demons: you have received without cost, give without cost."
"Heal the sick, cleanse the lepers, raise the dead, cast out devils:"
First Christ commissioned the twelve; then they were given the message to give out by Christ; now Christ equips them with the same supernatural powers He displayed during His ministry. It is important to note that they would exercise all four of these supernatural gifts, that is, if they could heal the sick, they could also cleanse the lepers; if they could cast out demons, they could also raise the dead; we don't see any of these things happening today by today's apostles; first, because there are no apostles, and second, because there are no supernatural gifts. What we see pretended by the Pentecostal Church is an imitation of what this verse teaches. How many today have witnessed a dead person raised? All liars raise your hands; how many today have seen a demon cast out? Liars stand up; how many today have seen the sick miraculously healed? Again, liars come forth. Some people might have convinced themselves through some sort of peer pressure, or self-hypnosis, that they believe in these supernatural feats being theatrically performed on stage, but no honest Christian could possibly admit to them without out and out lying. McGee notes that if anyone today might claim this verse as their commission, they must also claim the next verse also.
"Freely ye have received, freely give."
This is the practice of a few ministers that I have known in the past; but they don't take it is far as I believe it should be taken; I do not believe in this 'Age of Grace' any Christian man should make a profit on the Word of God; whether in direct quotes, or in writing a book about the Word of God. I know of one Bible teacher that will not sell the books he writes, because he says that his ministry is a grace ministry, and that no one should be deprived of Bible knowledge because they can't afford books. In his case, I believe it is right to accept free-will offerings to pay for the material; but never, under any circumstance, should a profit be made; even under the guise of making a living; for so many of them use this excuse, but live like kings.
William Barclay notes:
"When Jesus told His disciples that they had freely received and must freely give, He was telling them what the teachers of His own people had been telling their students for a long time (A Rabbi was bound by law to give his teaching freely and for nothing; the Rabbi was absolutely forbidden to take money for teaching the Law which Moses had freely received from God). Anyone who possesses a precious secret surely has a duty not to hold on to it expecting to be paid for it, but willingly to pass it on. It is a privilege to share with others the riches God has given us."
Verses 9, 10 "Provide neither gold, nor silver, nor brass in your purses; nor script for your journey, neither two coats, neither shoes, nor yet staves; for the workman is worthy of his meat."
LGT "Do not acquire for yourselves gold, nor silver, nor money in your belts, nor provision-bag for the way, nor two tunics, nor sandals, nor a staff: for the workman is worthy of his food."
"Provide neither gold, nor silver, nor brass in your purses;"
The Apostles were to go out in complete dependence on God; they were not to go out as they would on a personal journey for themselves. They were not to take money with them, and they were not to make money on their journey from their ministry.
"Nor script for your journey,"
That is, knapsack. This was made of skin or coarse cloth, to carry provisions in. It was commonly hung around the neck.
"Neither two coats,"
The word coats in Greek is kitonas, meaning a tunic, vest, the inner garment which fitted close to the body, having armholes, and sometimes sleeves, and reaching below the knees" (AGL). "Not even two under-garments, shirts; one would say very necessary for comfort and cleanliness in a hot climate, and for travelers along dusty roads. In Mark the prohibition seems to be against wearing two at the same time (6:8); here against carrying a spare one for a change" (The Expositors Greek Testament).
"Neither shoes,"
"This does not mean that they were to go barefooted, but either without a spare pair, or without more substantial covering for the feet (shoes) than the light sandals they usually wore - mere soles to keep the feet off the hard road. Lightfoot distinguishes between the two thus: he states that there were sandals, whose soles were of wood, and upper part of leather, the two joined by nails, and that they were sometimes made of rushes or the bark of palms" (The Expositor's Greek Testament).
"Nor yet staves:"
There seems to be a discrepancy here, because Mark says they could take a staff with them. It is not worth any time in discussion.
Pentecost quotes Plummer:
"The general meaning in all three Gospels is the same: 'make no elaborate preparations, but go as you are.' They are not to be like persons traveling for trade or pleasure, but are to go about in all simplicity. It is not that they are purposely to augment the hardships of the journey (as forbidding staff and sandals might seem to imply), but that they are not to be anxious about equipment. Freedom from care rather than from comfort is the aim. Their care is to be for their work, not for their personal wants."
"For the workman is worthy of his meat."
I have heard this verse quoted at Bible School, and by missionaries from time eternal. This verse has been taken out of context to mean that a preacher in a church should be paid a handsome salary, because he has dedicated his life to serving the Lord. All this may be well and good, but this is a trap set by those who don't want to work hard for their meat. We all should be dedicated to serving the Lord with our study and our praise. These men, like Paul, were specifically called of God for a specific ministry.
Verse 11, "And into whatsoever city or town ye shall enter, inquire who in it is worthy; and there abide till ye go thence."
LGT "And into whatever city or village you enter, inquire who in it is of equal value: and there remain until you go away from there."
"Inquire who in it is worthy; and there abide till ye go thence."
The Greek word for 'worthy' is agzios meaning, of equal value or as we might put it, like minded. They were to seek out someone who would be receptive to them and not to cause a disruption to them. Once they would find such a person they were to remain there, not seeking a more comfortable or a more suitable place; thus appearing to be self-seeking beggars.
Pentecost notes:
"When they entered a village, they were to seek out one who had a good reputation and request hospitality there. If they were entertained in the home of a disreputable person, it could injure their testimony and jeopardize their ministry. Once they found a suitable home, they were to stay there even though another might offer them greater convenience or comfort. They were to accept gratefully such hospitality as was extended to them. If they came to a village and no hospitality was extended, they were to move on to another village. The judgment would not come because the people were inhospitable, but the people's lack of hospitality would show their indifference to, or rejection of, the message that these brought."
Verse 12, "And when ye come into an house salute it."
LGT "But entering the house, welcome or greet it."
When they found a house like-minded with them, they were to welcome them in return with the proper respect. The word 'house' refers to the entire household, that is, the family dwelling there.
Verse 13, "And if the house be worthy, let your peace come into it: but if it be not worthy, let your peace return to you."
LGT "And if indeed the household be like minded, let your peace come upon it, but if it is not like minded, let your peace return to you."
"And if the house is worthy,"
The word 'worthy', as we noted in verse 11 means like minded, so this phrase is literally, and if indeed the household or family is like-minded, that is, if the family you are invited to stay with receives you as one of My disciples, feel comfort to remain there.
"Let your peace come into it:"
This phrase means that the peace of the message that the disciples are bringing with them be shared with the family, for the message of the Gospel of the Kingdom is a message of peace.
"But if it be not worthy, let your peace return to you."
If the household were not receptive to them as disciples, the family would not receive the benefit of the message of peace. The people who did not accept the disciples and their message would naturally be inhospitable, and would not receive the joy and peace that the disciples would give, and therefore, their peace would return to its source.
Verse 14, "And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet."
LGT "And whoever will not receive you, nor will they hear your words, going out of that house or city, shake the dust off your feet."
This message is for the apostles and not for us today. "Jews taught uniformly that the dust of the Gentiles was impure, and was to be shaken off. To shake off dust from the feet, therefore, was a significant act, denoting that they regarded them as impure, profane, and heathenish, and that they declined all farther connection with them. It is recorded that this was actually done by some of the apostles (See Acts 13:51; 18:6)" (Barnes' Notes).
Edersheim notes:
"The very dust of a heathen country was unclean, and it defiled by contact. It was regarded like a grave, or like the putrescence of death. If a spot of heathen dust had touched an offering, it must once be burnt. More than that, if by mischance any heathen dust had been brought into Palestine, it did not and could not mingle with that of 'the land,' but remain to the end what it had been - unclean, defiled and defiling everything to which it adhered. The apostles, therefore, were not only to leave the house or city which should refuse to receive them, 'but it was to be considered and treated as if it were heathen, just as in the similar case mentioned in Matthew 18:7. All contact with such must be avoided, all trace of it shaken off."
We must keep in mind that these apostles were sent unto the lost sheep of the house of Israel.
Verse 15, "Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city."
LGT "Verily I say to you, it will be more bearable for [the] land of Sodom and Gomorrah in the Day of Judgment, than for that city."
Sodom and Gomorrah are cities used for examples of gross wickedness; these people who reject the disciples and their message will have a greater judgment because they had greater Light; they had the Word of God given to them by the apostles of the Lord Jesus Christ, and they would be without excuse; not that any unbeliever will have an excuse, it will just be more bearable for the two sinful cities, because they did not have the same Light. "The Galileans were having more privileges than Sodom and Gomorrah" (Robertson).
Coming Persecution
(Mark 13:9-13; Luke 21:12-17)
Verse 16, "Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves."
LGT "Behold, I send you out as sheep in the midst of wolves: therefore, become prudent as the serpents and harmless as the doves."
"Behold, I send you forth as sheep in the midst of wolves:"
Two important facts are to be seen in this phrase; first, Christ uses the emphatic 'I' send you forth. This is a comfort to the disciples knowing that Christ Himself is sending them forth; second, Christ is sending them in the midst of wolves, not to the wolves; Christ is not sending them out to be devoured by the wolves, but He is sending them in the midst of the wolves, with the full armor of His Word.
"Be ye therefore wise as serpents, and harmless as doves."
Christ is sending them with the message of hope of eternal life, not to start an insurrection. The disciples were to be as clever as the serpent, being able to perceive trouble when it appears, and harmless as a dove, that is, they were to show forth the love of Christ Himself.
Pentecost adds:
"The disciples in their work are described 'as sheep in the midst of wolves,' a phrase which the Midrash applies to the position of Israel amidst a hostile world, adding: how great is that Shepherd, Who delivers them, and vanquishes the wolves! Similarly, the admonition to 'be wise as serpents and harmless as doves' is reproduced in the Midrash, where Israel is described as harmless as the dove towards God, and wise as serpents towards the hostile Gentile nations. Such and even greater would be the enmity which the disciples, as the true Israel, would have to encounter from Israel after the flesh. They would be handed over to the various Sanhedrin, and visited with such punishments as the tribunals had power to inflict. More than this, they would be brought before governors and kings - primarily, the Roman governors and the Herodian princes. And so determined would be this persecution, as to break the ties of the closest kingship, and to bring them the hatred of all men."
Verse 17, "But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues."
LGT "But beware of the men: for they will deliver you unto Sanhedrims, and in their synagogues they will scourge you."
"But beware of men:"
Notice in my LGT this phrase is literally, But beware of the men. The use of the article 'the' is significant in that it points back to the wolves of verse 16.
"For they will deliver you up to the councils,"
This phrase is literally; they will deliver you unto the Sanhedrims. To review: "The Sanhedrim was the Jewish council of supreme authority which met in Jerusalem, must be distinguished from lesser local courts of law to which the name 'Sanhedrin' was also regularly applied" (PEB). You might say that the Sanhedrim was the 'Supreme Court' to the Jews. The Sanhedrim was made up of the Chief Priest, the Pharisees, and the Sadducees; the Pharisees were the interpreters of the Torah, the law of Moses, while the Sadducees were the legal interpreters, that is, the lawyers.
"And they will scourge you in their synagogues."
Barnes notes on scourging:
"Scourging, or whipping, is often mentioned in the New Testament as a mode of punishment. The law of Moses directed that the number of stripes should not exceed forty, but might be any number less, at the discretion of the judge, (Deut. 25:2, 3). The person who was sentenced to scourging was formerly laid upon the ground, and the blows inflicted on his back in the presence of the judge. In later times the criminal was tied to a low post. Scourging is still practiced in the East, but the blows are commonly inflicted on the soles of the feet. It is called bastinado."
Verse 18, "And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles."
LGT "And before governors and also kings you will be brought on account of Me as a witness to them and to the nations."
"This prediction was completely and abundantly fulfilled, Acts 5:26; Acts 12:1-4; Acts 23:33; Acts 26:1, 28, 30. Peter is said to have been brought before Nero, and John before Domitian, Roman emperors; and others before Parthian, Sythian, and Indian kings. They were to stand there to bear a testimony against them; or, as it might be rendered, to them. That is, they were to be witnesses to them of the great facts and doctrines of the Christian religion; and if they rejected Christianity, they would be witnesses against them in the day of judgment. The fulfillment of this prophecy is a signal evidence that Christ possessed a knowledge of the future. Few things were more improbable when this was uttered than that the fishermen of Galilee would stand before the illustrious and mighty monarchs of the East and the West" (Barnes' Notes).
Verses 19, 20, "But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak."
LGT "But when they deliver you up, do not concern yourselves how or what you should speak: for it will be given you in that hour what you shall speak."
"But when they deliver you up, take no thought how or what ye shall speak:"
This must be kept in its context; these apostles were to not become anxious, or to concern themselves at all with how they were to answer these potentates that they were brought in front of. "Self defense before Jewish kings and heathen governors would be a terrible ordeal for humble Galileans. The injunction applied to cases when preparation of a speech would be impossible" (McNeil - quoted by Robertson).
"For it shall be given you in that same hour what ye shall speak."
Theses humble fishermen would be perplexed at the thought of being brought before these dignitaries if it had not been for the fact that they were commissioned by the King of Kings.
Verse 20, "For it is not ye that speak, but the Spirit of your Father which speaketh in you."
LGT "For you are not the ones speaking, but the Spirit of your Father which speaks in you.
Again, everything must be kept in context; Jesus does not send His apostles out without full assurance that the Holy Spirit will be with them. Remember that after the outpouring of the Holy Spirit at Pentecost, all believers have the promise of the indwelling of the Spirit; however, it must be kept in mind that the only time the Holy Spirit speaks through us today is when we are giving out the Word of God in context. Quoting Scripture without context is quoting words; but quoting Scripture in context is quoting God's Holy Word. It takes a daily study of the Word of God to be able to teach it in its context.
Verse 21, "And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death."
LGT "But brother will deliver up brother unto death, and father [the] child, and children will rise up against parents, and will put them to death."
Again, what is the context; it is Christ sending His disciples out during His own ministry, between 30 AD and 70 AD. The apostles were not to look for persecution, but they if they sensed hostility in one town they were to flee from it to another town. Christ was giving them a heads-up on what they were to expect in response to their Gospel preaching. Christ foresaw the future for them after His resurrection that they would be persecuted for His Own sake.
Verse 22, "And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved."
LGT "And you will be hated by all because of My name: but the one who endures unto the end, he will be delivered."
This verse means that the Lord is promising to keep His apostles safe through the period of His own earthly ministry. Although this promise is directly given to the twelve, it has been shown that it is a promise to future generations. It must not be applied to salvation, however, as the church in the first few generations applied it; they were so radical in their belief that it applied to them, and that it applied to salvation, they welcomed martyrdom, and even rushed out to be martyred; they felt that this was the only way they could prove they were saved. In other portions of Scripture, the one who endures persecution will be awarded the 'Crown of Life;' that is they will be delivered from moral shipwreck, and assured of an eternal reward.
Verse 23, "But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come."
LGT "But when they persecute you in this city, flee into another: for verily I say to you, in no way will you have completed the cities of Israel until the Son of Man is come."
"But when they persecute you in this city, flee ye into another:"
The word for 'another' is gr. eteran, meaning another of a different kind: that is, flee to a city that will not persecute you; remember, they were not to go out and look for persecution; they were to avoid it, and only give the message to the one who will receive it; what a difference to the preaching of the Word today; these pin-headed so-called ministers try and force the Word, and I use the term 'Word' loosely, down the peoples throat; they disguise it with window dressing of the world's tripe, and attempt to conceal it with worldly music and worldly wisdom, in an attempt to win the world for Christ; what is happening is the world is winning the so-called church Satan's world.
"For verily I say unto you, Ye shall not have gone over the cities of Israel,"
That is, you will not have completed a full circuit of the cities of Israel. Notice again that their mission was to Jews alone. Jesus did not even cover all Israel in His three-year ministry.
"Till the Son of Man be come."
This is not as easy to define; when the 'Son of Man is come.' The coming of the Son of Man is a Jewish proclamation of His coming in judgment.
Edersheim comments:
"It is of the greatest importance to keep in view that, at whatever period of Christ's Ministry this prediction and promise were spoken, and whatever only once or oftener, they refer exclusively to a Jewish state of things. The persecutions are exclusively Jewish. This appears from verse 18, where the answer of the disciples is promised to be 'for a testimony against them,' who had delivered them up, that is, here evidently the Jews, as also against 'the Gentiles.' And the Evangelistic circuit of the disciples in their preaching was to be primarily Jewish; and not only so, but in the time when there were still 'cities of Israel,' that is, previous to the final destruction of the Jewish commonwealth. The reference, then, is to that period of Jewish persecution and of Apostolic preaching in the cities of Israel, which is bounded by the destruction of Jerusalem. Accordingly, the 'coming of the Son of Man,' and 'the end' here spoken of, must also have the same application. It was, as we have seen, according to Daniel 7:13, a coming judgment. To the Jewish persecuting authorities, who had rejected the Christ, in order, as they imagined, to save their City and Temple from the Romans, and to whom Christ had testified that He would come again, this judgment on their city and state, this destruction of their polity, was 'the coming of the Son of Man' in judgment, and the only coming which the Jews, as a state, could expect . . . .
. . .Thus viewed, the passages, in which that second Coming is referred to, will yield their natural meaning. Neither the mission of the disciples, nor their journeying through the cities of Israel, was finished, before the Son of Man came. Nay, there were those standing there who would not taste death, till they had seen in the destruction of the city and state the vindication of the Kingship of Jesus, which Israel had disowned."
Verse 24, "The disciple is not above his master, nor the servant above his lord."
LGT "The disciple is not above the Teacher, neither the slave above his lord."
Christ is telling His disciples that they should expect the same treatment He received, if they are preaching the same message as He preached.
Verse 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?"
LGT "Sufficient for the disciple that he become as his Teacher, and the slave as his lord. If they called the Master of the house Beelzebub, how much more the ones of the household?"
"It is enough for the disciple that he be as his master, and the servant as his lord."
This phrase is literally: Sufficient for the disciple that he become as his Teacher. Jesus is telling his disciples that they were not to be concerned about what people thought or what they would say or do; it was enough that they were His family; they did not treat Christ fairly nor would they treat them fairly; they should find satisfaction in knowing they belong to Him.
"If they have called the master of the house Beelzebub, how much more shall they call them of his household."
If they are calling the master of His house Beelzebub, what do you think they will be calling His children? Much too much has been made of the name Beelzebub. In context of the way Jesus uses this name it strictly means the house of demons. There are other meanings that stem from the Hebrew, which means lord of the flies or lord of the dung-heap. I believe that the former is to be preferred, that is, the house of demons, because of what we studied earlier, that Jesus cast out demons in the name of the Beelzebub, the prince of demons.
Whom to Fear
(Luke 12:2-7)
Verse 26, "Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known."
LGT "Therefore, you should not fear them: for nothing is covered, which will not be uncovered, and hidden, which will not be known."
Jesus assures His disciples that they should take heart, for they will be vindicated in time. McGee has an illustration that it applies to the way we live in our day, that we should not hide anything from God; however, this is much to pressed to have any value. The meaning is directed to the disciples as a comfort to them for their ministry. All hidden thoughts and motives of the enemy will someday be brought to light: In that day when God shall judge the secrets of men by Jesus Christ according to my Gospel (Romans 2:16). Barnes says: "They were, then, to be willing to be unknown, despised, persecuted for a time, with the assurance that their true characters would yet be understood and their sufferings appreciated."
Verse 27, "What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops."
LGT "What I tell you in the darkness, speak in the light, and what in the ear you hear proclaim upon the housetops."
"What I tell you in darkness, that speak ye in light:"
Jesus instructed His disciples in the 'darkness', that is, in private while they traveled with Him. What they learned in private, they were to proclaim openly.
"And what ye hear in the ear, that preach ye upon the housetops."
The houses in Galilee were built with flat roofs, and this is where they would meet in the evening to socialize. What Christ had spoken in their hearing, he that hath an ear to hear, let him hear: they were to proclaim it from the housetops, being a public proclamation.
Verse 28, "And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell."
LGT "And you should not fear because of those who kill the body, but the soul they are not able to kill: but you should fear rather, the One who is able both the body and soul to destroy in Gehenna."
Jesus is saying that the disciples were not to fear for their physical lives, but they were to fear God; not that they were in danger of going to hell, but Christ was directing them to what will happen to those who persecute them for righteousness sake. Some commentators say the one who is to be feared is Satan; however, that does not seem to fit eternal security, in that, if these disciples were truly saved, and there is a question as to whether they were saved now, or not until after Christ's resurrection, why should they fear Satan? I can understand both sides, however, it seems to me that Christ is referring to God, because Satan is not able to destroy the unwilling. We should fear God in the sense of reverence, but never in the idea of judgment. Now that God is our personal heavenly Father, we have nothing to fear, except being afraid.
Verse 29, "Are not two sparrows sold for a farthing? And one of them shall not fall on the ground without your Father."
LGT "Are not two little sparrows sold for an assarion? And one of them should not fall upon the earth without your father."
In the nineteenth century a 'farthing' was a half penny. Robertson says that sparrows are still sold in the marketplace in Jerusalem. What a marvelous comfort to know that if God knows every time a little bird hits the earth, how much more is He concerned about me. The liberals will twist this verse to say that God loves these little creatures more than He does His own children. The truth of Christ's Words are that He compares God's concern by stating that God cares for His creation, but not as much as He cares for His re-creation. The sparrows are of the least value of His creation, how much more concern does He have for His own.
Verse 30, "But the very hairs of your head are all numbered."
LGT "But of you, even the hairs of the head have all been counted."
Jesus is comforting His disciples with this proof of the omniscience of God. Nothing in this universe goes on, or has gone on, without the knowledge of the Almighty God.
Verse 31, "Fear ye not therefore, ye are of more value than many sparrows."
LGT "Therefore, you should not fear: you are superior to many sparrows."
At first Christ used two sparrows as an example, now He uses many sparrows; it is comforting to know that we are of more value than sparrows; however, this is not the point, much to the embarrassment of our liberal friends; the point is a comparison between the animal kingdom and human souls.
Confessing Christ Before Men
(Luke 12: 8-9)
Verse 32, "Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven."
LGT "Everyone therefore whoever confesses in Me before men, I will also confess in him before My Father Who is in [the] heavens."
"Whosoever therefore shall confess me before men,"
"Literally this Aramaic idiom [phrase] reproduced [translated] in the Greek means confess in Me, indicating a sense of unity with Christ and of Christ with the man who takes an open stand for Him" (Robertson). Wuest translates this phrase: Everyone therefore who is of such a character that he will confess me before men in the realization of and in testimony to his oneness with Me.
"Him will I confess before my Father which is in heaven."
This verse is not, as Billy Graham and other evangelists speak, a public confession for salvation. This is that these disciples were to realize, by Christ's own words, that if they acknowledged Him before men, He in turn would acknowledge them as His own possession before His Father. "These men were sent out as His representatives to proclaim His message. They were identifying themselves with His person and word. Their obedience to Him was a sign of faith that assured them they would be accepted by the Father" (Pentecost).
Verse 33, "But whosoever shall deny me before men, him will I deny before my Father which is in heaven."
LGT "But whoever denies Me before men, I will also deny him before My Father Who is in [the] heavens."
This is the result of not acknowledging Christ.
Not Peace but a Sword
(Luke 12:51-53; 14:26-27)
Verse 34, "Think not that I come to send peace on earth: I came not to send peace, but a sword."
LGT "Think not that I came to place peace upon the earth: I came not to place
peace but a sword."
The preaching of the Gospel of the Kingdom will not bring peace on earth, but it will be the separator of good and evil. Peace on earth will not come until Christ comes back at the end of the Tribulation Period to set up His physical Thousand Year Reign on earth, after He disposes by force all the evil nations of the world. The disciples were not to expect the world to roll over and accept their preaching: the world will resist the message, as it is resisting the 'Gospel of Grace' today. Christ did not come the first time to bring 'Peace on Earth' but a sword; the Gospel repels sin, and as long as sin is reigning on this earth there is no peace; Christ will return to bring sudden destruction, and then peace.
Verse 35, "For I am come to set a man at variance against his father, and the daughter against the mother, and the daughter in law against the mother in law."
LGT "For I came to disunite a man against his father, and daughter against her mother, and a daughter-in-law against her mother-in-law."
When the gospel is received in a family where the Gospel is rejected the whole family is disunited. Confessing Christ as Savior is the unifying principle that completely alienates the believer from the world. I have seen this division take place even in the opposition to true doctrine among family members. Truth will always repel error.
Verse 36, "And a man's foes shall be they of his own household."
LGT "And enemies of the man [shall be] his household."
Vss 35, 36 are an exact quote from Micah 7:6. Not only does the teaching of the gospel of Christ separate families, but whenever there is a refusal to accept sound doctrine by the entire family.
Verse 37, "He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me."
LGT "The one loving his father or mother above Me is not deserving of Me, and the one loving son or daughter above Me is not deserving of Me."
If we regard our earthly families whom God gave to us, above the Lord Jesus Christ, we are not deserving of the name of follower. Many so-called theologians talk of commitment today, and what they really mean is a religious show; true commitment is in the mind; we either put Christ first, or we don't; there is no plainer way to state it; when we put Christ first in our thinking, it will be demonstrated in the way we live. There are a lot of books on the market that teach Christians how to mimic Christ's life, but what they are doing is teaching Christians how to live the Christian life in the energy of the flesh; Christ reproduces His life in us through the indwelling of the Holy Spirit. As we study Bible Doctrine, and apply it to our lives, the 'Fruit of the Spirit' will be produced in our lives; it does not take a regimen of self effort, or meeting with other believers to practice our Christian life, just a submission to what He teaches us in His Word; there is no substitute for daily intake of Bible Doctrine; and if we daily study the Word of God, and not some 'Purpose Driven' book, the only one who will get rich is you; you will understand and be a recipient of the 'Divine Riches of His Marvelous Grace.' If you study these books carefully, you will see that they are promoting themselves, and not Christ. Bible exposition is the only sure way to understand His Word.
Verse 38, "And he that taketh not his cross, and followeth after me is not worthy of me."
LGT "And he that does not take his cross and follow Me, is not deserving of Me."
It was the custom in the Roman days for a criminal to carry his own cross to where he would be executed on it. This is the first time Matthew mentions the word cross; it is hard to assume that Jesus was referring to His own death on the cross, but it is possible, however, I don't believe His disciples would be able to understand what He is saying till after His own death.
Barnes notes:
"To carry a cross was burdensome, was disgraceful, was trying to the feelings, was an addition to the punishment. So to carry the cross is a figurative expression, denoting that we must endure whatever is burdensome, or is trying, or is considered disgraceful, in following Christ. It consists simply in doing our duty, let the people of the world think of it or speak of it as they may. It does not consist in making trouble for ourselves, or doing things merely to be opposed; it is doing just what is required of us in the Scriptures, let it produce whatever shame, disgrace, or pain it may. This every follower of Jesus is required to do."
Verse 39, "He that findeth his life shall lose it: and he that loseth his life for my sake shall find it."
LGT "The one finding his life shall lose it, and the one losing his life on account of Me shall find it."
The profound wisdom of Christ is given in this verse; this fleeting physical life is absolutely nothing in the light of eternal life. The question has been asked from the beginning of history; what is the meaning of life? Heaven and earth will soon be past, only what's done for Christ will last. Life is not, as most philosophies teach, the principal value; if we waste our lives on worldly pursuits, we will be sorely disappointed at the 'Bema Seat.'
Rewards
(Mark 9:41)
Verse 40, "He that receiveth you receiveth me, and he that receiveth him that sent me."
LGT "The one who receives you receives Me, and the one who receives Me receives the One who sent Me."
Christ was sending out the disciples with the Gospel message, and He is telling them that if they receive the message they will be receiving Christ. We should keep remembering that it is Christ that is received or rejected and not our message; if we are prepared with His Word we will be able to give the proper answer to the ones who ask it from us.
Verse 41, "He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward."
LGT "The one who receives a prophet in the name of a prophet shall receive [the] reward of a prophet, and the one who receives a righteous man in the name of a righteous man will receive a righteous man's reward."
William Barclay notes:
"When Jesus said this, He was using a way of speaking which the Jews always felt that to receive a person's envoy [representative] or messenger was the same as to receive that person. To pay respect to an ambassador was the same as to pay respect to the king who had sent him. To welcome with love the messenger of a friend was the same as to welcome the friend. The Jews always felt that to honor a person's representative was the same as to honor the person who had sent the representative. This was particularly so in regard to wise men and to those who taught God's truth. The Rabbis said: 'He who shows hospitality to the wise is as if he brought the first fruits of his produce unto God.' 'He who greets the learned is as if he greeted God.' If people are truly of God, to receive them is to receive the God who sent them."
Verse 42, "And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward."
LGT "And whoever will give to drink to one of these little ones a cup of cold [water] only in the name of a disciple, verily I say to you, he will in no wise lose his reward."
As the disciples would go out, Christ assures them that only those who would receive them would receive their reward. Jesus calls His disciples little ones, in that they were small in the sight of the world; they had no wealth, or anything else the world covets. Jesus now sends the twelve out into the world with the Gospel of the Kingdom.
Chapter eleven continues with the Lord sending them out.
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