This
chapter is an ordination sermon, which our Lord Jesus preached, when he
advanced his twelve disciples to the degree and dignity of apostles. In the
close of the foregoing chapter, he had stirred up them and others to pray
that God would send forth labourers, and here we have an immediate answer to
that prayer: while they are yet speaking he hears and performs. What we pray
for, according to Christ's direction, shall be given, Now here we have, I.
The general commission that was given them, ver. 1. II. The names of the
persons to whom this commission was given, ver. 2-4. III. The instructions
that were given them, which are very full and particular; 1. Concerning the
services they were to do; their preaching; their working miracles; to whom
they must apply themselves; how they must behave themselves; and in what
method they must proceed, ver. 5-15. 2. Concerning the sufferings they were
to undergo. They are told what they should suffer, and from whom; counsels
are given them what course to take when persecuted, and encouragements to
bear up cheerfully under their sufferings, ver. 16-42. These things, though
primarily intended for direction to the apostles, are of use to all Christ's
ministers, with whom, by his word, Christ, and will be always to end the
world.
1 And when he had called unto him his
twelve disciples, he gave them power against unclean spirits, to cast
them out, and to heal all manner of sickness and all manner of
disease. 2 Now the names of the twelve apostles are these; The
first, Simon, who is called Peter, and Andrew his brother; James the son
of Zebedee, and John his brother; 3 Philip, and Bartholomew;
Thomas, and Matthew the publican; James the son of Alpheus, and
Lebbeus, whose surname was Thaddeus; 4 Simon the Canaanite, and
Judas Iscariot, who also betrayed him.
Here we are told, I. Who they were that Christ ordained to be his apostles
or ambassadors; they were his disciples, v. 1. He had called them
some time before to be disciples, his immediate followers and constant
attendants, and he then told them that they should be made fishers of men,
which promise he now performed. Note, Christ commonly confers honours and
graces by degrees; the light of both, like that of the morning, shines
more and more. All this while Christ had kept these twelve,
1. In a state of probation. Though he knows what is in man, though he knew
from the first what was in them (John vi. 70), yet he took this method to
give an example to his church. Note, The ministry being a great trust, it is
fit that men should be tried for a time, before they are entrusted with it.
Let them first be proved, 1 Tim. iii. 10. Therefore, hands must not
be laid suddenly on any man, but let him first be observed as a candidate
and probationer, a proposant (that is the term the French churches use),
because some men's sins go before, others follow, 1 Tim. v. 22.
2. In a state of preparation. All this while he had been fitting them for
this great work. Note, Those whom Christ intends for, and calls to, any
work, he first prepares and qualifies, in some measure, for it. He prepared
them, (1.) By taking them to be with him. Note, The best preparative
for the work of the ministry, is an acquaintance and communion with Jesus
Christ. They that would serve Christ, must first be with him
(John xii. 26). Paul had Christ revealed, not only to him, but in
him, before he went to preach him among the Gentiles, Gal. i. 16. By the
lively acts of faith, and the frequent exercise of prayer and meditation,
that fellowship with Christ must be maintained and kept up, which is a
requisite qualification for the work of the ministry. (2.) By teaching
them; they were with him as scholars or pupils, and he taught them
privately, besides the benefit they derived from his public preaching; he
opened the scriptures to them, and opened their understandings to understand
the scriptures: to them it was given to know the mysteries of the kingdom
of heaven, and to them they were made plain. Note, They that
design to be teachers must first be learners; they must receive, that they
may give; they must be able to teach others, 2 Tim. ii. 2. Gospel
truths must be first committed to them, before they be commissioned to be
gospel ministers. To give men authority to teach others, that have
not an ability, is but a mockery to God and the church; it is sending
a message by the hand of a fool, Prov. xxvi. 6. Christ taught his
disciples before he sent them forth (ch. v. 2), and afterwards,
when he enlarged their commission, he gave them more ample instructions,
Acts i. 3.
II. What the commission was that he gave them.
1. He called them to him, v. 1. He had called them to come after
him before; now he calls them to come to him, admits them to a
greater familiarity, and will not have them to keep at such a distance as
they had hitherto observed. They that humble themselves shall thus be
exalted. The priests under the law were said to draw near and approach
unto God, nearer than the people; the same may be said of gospel ministers;
they are called to draw near to Christ, which, as it is an honour, so should
strike an awe upon them, remembering that Christ will be sanctified in those
that come nigh unto him. It is observable, that when the disciples
were to be instructed, they came unto him of their own accord,
ch. v. 1. But now they were to be ordained, he called them.
Note, It well becomes the disciples of Christ to be more forward to learn
than to teach. In the sense of our own ignorance, we must seek opportunities
to be taught; and in the same sense we must wait for a call, a clear
call, ere we take upon us to teach others; for no man ought to
take this honour to himself.
2. He gave them power, exousian,
authority in his name, to command men to obedience, and for the
confirmation of that authority, to command devils too into a subjection.
Note, All rightful authority is derived from Jesus Christ. All power is
given to him without limitation, and the subordinate powers that be are
ordained of him. Some of his honour he put on his ministers, as Moses put
some of his on Joshua. Note, It is an undeniable proof of the fulness of
power which Christ used as Mediator, that he could impart his power to those
he employed, and enable them to work the same miracles that he wrought in
his name. He gave them power over unclean spirits, and over all
manner of sickness. Note, The design of the gospel was to conquer the
devil and to cure the world. These preachers were sent out
destitute of all external advantages to recommend them; they had no wealth,
nor learning, nor titles of honour, and they made a very mean figure; it was
therefore requisite that they should have some extraordinary power to
advance them above the scribes.
(1.) He gave them power against unclean spirits, to cast them out.
Note, The power that is committed to the ministers of Christ, is directly
levelled against the devil and his kingdom. The devil, as an unclean
spirit, is working both in doctrinal errors (Rev. xvi. 13), and in
practical debauchery (2 Pet. ii. 10); and in both these, ministers have a
charge against him. Christ gave them power to cast him out of the bodies of
people; but that was to signify the destruction of his spiritual kingdom,
and all the works of the devil; for which purpose the Son of God was manifested.
(2.) He gave them power to heal all manner of sickness. He authorized
them to work miracles for the confirmation of their doctrine, to prove that
it was of God; and they were to work useful miracles for the illustration of
it, to prove that it is not only faithful, but well worthy of all
acceptation; that the design of the gospel is to heal and save. Moses's
miracles were many of them for destruction; those Mahomet pretended to, were
for ostentation; but the miracles Christ wrought, and appointed his apostles
to work, were all for edification, and evince him to be, not only the great
Teacher and Ruler, but the great Redeemer, of the world. Observe what an
emphasis is laid upon the extent of their power to all manner of
sickness, and all manner of disease, without the exception even
of those that are reckoned incurable, and the reproach of physicians. Note,
In the grace of the gospel there is a salve for every sore, a remedy for
every malady. There is no spiritual disease so malignant, so inveterate, but
there is a sufficiency of power in Christ, for the cure of it. Let none
therefore say there is no hope, or that the breach is wide as the sea, that
cannot be healed.
III. The number and names of those that were commissioned; they are made
apostles, that is, messengers. An angel, and an apostle, both signify the
same thing--one sent on an errand, an ambassador. All faithful
ministers are sent of Christ, but they that were first, and immediately,
sent by him, are eminently called apostles, the prime ministers of
state in his kingdom. Yet this was but the infancy of their office; it was
when Christ ascended on high that he gave some apostles, Eph.
iv. 11. Christ himself is called an apostle (Heb. iii. 1), for he was sent
by the Father, and so sent them, John xx. 21. The prophets were called
God's messengers.
1. Their number was twelve, referring to the number of the tribes of Israel,
and the sons of Jacob that were the patriarchs of those tribes. The gospel
church must be the Israel of God; the Jews must be first invited into it;
the apostles must be spiritual fathers, to beget a seed to Christ. Israel
after the flesh is to be rejected for their infidelity; these twelve,
therefore, are appointed to be the fathers of another Israel. These twelve,
by their doctrine, were to judge the twelve tribes of Israel, Luke xxii. 30.
These were the twelve stars that made up the church's crown (Rev. xii. 1):
the twelve foundations of the new Jerusalem (Rev. xxi. 12, 14), typified by
the twelve precious stones in Aaron's breast-plate, the twelve loaves on the
table of show-bread, the twelve wells of water at Elim. This was that famous
jury (and to make it a grand jury, Paul was added to it) that was impanelled
to enquire between the King of kings, and the body of mankind; and, in this
chapter, they have their charge given them, by him to whom all judgment
was committed.
2. Their names are here left upon record, and it is their honour; yet in
this they had more reason to rejoice, that their names were written in
heaven (Luke x. 20), while the high and mighty names of the great ones
of the earth are buried in the dust. Observe,
(1.) There are some of these twelve apostles, of whom we know no more, from
the scripture, than their names; as Bartholomew, and Simon the Canaanite;
and yet they were faithful servants to Christ and his church. Note, all the
good ministers of Christ are not alike famous, nor their actions alike
celebrated.
(2.) They are names by couples; for at first they were sent forth two and
two, because two are better than one; they would be serviceable
to each other, and the more serviceable jointly to Christ and souls; what
one forgot the other would remember, and out of the mouth of two
witnesses every word would be established. Three couple of them were
brethren; Peter and Andrew, James and John, and the other James and Lebbeus.
Note, Friendship and fellowship ought to be kept up among relations, and to
be made serviceable to religion. It is an excellent thing, when brethren by
nature are brethren by grace, and those two bonds strengthen each other.
(3.) Peter is named first, because he was first called; or because he was
the most forward among them, and upon all occasions made himself the mouth
of the rest, and because he was to be the apostle of the circumcision; but
that gave him no power over the rest of the apostles, nor is there the least
mark of any supremacy that was given to him, or ever claimed by him, in this
sacred college.
(4.) Matthew, the penman of this gospel, is here joined with Thomas (v.
3), but in two things there is a variation from the accounts of Mark and
Luke, Mark iii. 18; Luke vi. 15. There, Matthew is put first; in that order
it appears he was ordained before Thomas; but here, in his own catalogue,
Thomas is put first. Note, It well becomes the disciples of Christ in honour
to prefer one another. There, he is only called Matthew, here Matthew the
publican, the toll-gatherer or collector of the customs, who was called from
that infamous employment to be an apostle. Note, It is good for those who
are advanced to honour with Christ, to look unto the rock whence they
were hewn; often to remember what they were before Christ called them,
that thereby they may be kept humble, and divine grace may be the more
glorified. Matthew the apostle was Matthew the publican.
(5.) Simon is called the Canaanite, or rather the Canite, from Cana of
Galilee, where probably he was born; or Simon the Zealot, which some make to
be the signification of KananithV.
(6.) Judas Iscariot is always named last, and with that black brand upon his
name, who also betrayed him; which intimates that from the first,
Christ knew what a wretch he was, that he had a devil, and would prove a
traitor; yet Christ took him among the apostles, that it might not be a
surprise and discouragement to his church, if, at any time, the vilest
scandals should break out in the best societies. Such spots there have been
in our feasts of charity; tares among the wheat, wolves among the sheep; but
there is a day of discovery and separation coming, where hypocrites shall be
unmasked and discarded. Neither the apostleship, nor the rest of the
apostles, were ever the worse for Judas's being one of the twelve, while his
wickedness was concealed and did not break out.
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Instructions
to the Apostles.
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5 These twelve Jesus sent forth, and
commanded them, saying, Go not into the way of the Gentiles, and into any
city of the Samaritans enter ye not: 6 But go rather to the lost
sheep of the house of Israel. 7 And as ye go, preach, saying,
The kingdom of heaven is at hand. 8 Heal the sick, cleanse the
lepers, raise the dead, cast out devils: freely ye have received, freely
give. 9 Provide neither gold, nor silver, nor brass in your
purses, 10 Nor scrip for your journey, neither two coats,
neither shoes, nor yet staves: for the workman is worthy of his meat.
11 And into whatsoever city or town ye shall enter, enquire who in it is
worthy; and there abide till ye go thence. 12 And when ye come
into a house, salute it. 13 And if the house be worthy, let your
peace come upon it: but if it be not worthy, let your peace return to
you. 14 And whosoever shall not receive you, nor hear your
words, when ye depart out of that house or city, shake off the dust of your
feet. 15 Verily I say unto you, It shall be more tolerable for
the land of Sodom and Gomorrah in the day of judgment, than for that city.
We have here the instructions that Christ gave to his disciples, when he
gave them their commission. Whether this charge was given them in a
continued discourse, or the several articles of it hinted to them at several
times, is not material; in this he commanded them. Jacob's blessing
his sons, is called his commanding them, and with these commands
Christ commanded a blessing. Observe,
I. The people to whom he sent them. These ambassadors are directed what
places to go to.
1. Not to the Gentiles nor the Samaritans. They must not go into the way
of the Gentiles, nor into any road out of the land of Israel, whatever
temptations they might have. The Gentiles must not have the gospel brought
them, till the Jews have first refused it. As to the Samaritans, who were
the posterity of the mongrel people that the king of Assyria planted about
Samaria, their country lay between Judea and Galilee, so that they could not
avoid going into the way of the Samaritans, but they must not
enter into any of their cities. Christ had declined manifesting himself
to the Gentiles or Samaritans, and therefore the apostles must not preach to
them. If the gospel be hid from any place, Christ thereby hides himself from
that place. This restraint was upon them only in their first mission,
afterwards they were appointed to go into all the world, and teach all
nations.
2. But to the lost sheep of the house of Israel. To them Christ
appropriated his own ministry (ch. xv. 24), for he was a minister
of the circumcision (Rom. xv. 8): and, therefore, to them the apostles,
who were but his attendants and agents, must be confined. The first offer of
salvation must be made to the Jews, Acts iii. 26. Note, Christ had a
particular and very tender concern for the house of Israel; they were
beloved for the fathers' sakes, Rom. xi. 28. He looked with
compassion upon them as lost sheep, whom he, as a shepherd, was to
gather out of the by-paths of sin and error, into which they were gone
astray, and in which, if not brought back, they would wander endlessly; see
Jer. ii. 6. The Gentiles also had been as lost sheep, 1 Pet. ii. 25. Christ
gives this description of those to whom they were sent, to quicken them to
diligence in their work, they were sent to the house of Israel (of which
number they themselves lately were), whom they could not but pity, and be
desirous to help.
II. The preaching work which he appointed them. He did not send them forth
without an errand; no, As ye go, preach, v. 7. They were to be
itinerant preachers: wherever they come they must proclaim the beginning of
the gospel, saying, The kingdom of heaven is at hand. Not that they
must say nothing else, but this must be their text; on this subject they
must enlarge: let people know, that the kingdom of the Messiah, who is the
Lord from heaven, is now to be set up according to the scriptures; from
whence it follows, that men must repent of their sins and forsake
them, that they might be admitted to the privileges of that kingdom. It is
said (Mark vi. 12), they went out, and preached that men should repent;
which was the proper use and application of this doctrine, concerning the
approach of the kingdom of heaven. They must, therefore, expect to
hear more of this long-looked-for Messiah shortly, and must be ready to
receive his doctrine, to believe in him, and to submit to his yoke. The
preaching of this was like the morning light, to give notice of the approach
of the rising sun. How unlike was this to the preaching of Jonah, which
proclaimed ruin at hand! Jonah iii. 4. This proclaims salvation at hand, nigh
them that fear God; mercy and truth meet together (Ps. lxxxv. 9, 10),
that is, the kingdom of heaven at hand: not so much the personal
presence of the king; that must not be doated upon; but a spiritual kingdom
which is to be set up, when his bodily presence is removed, in the hearts of
men.
Now this was the same that John the Baptist and Christ had preached before.
Note, People need to have good truths pressed again and again upon them, and
if they be preached and heard with new affections, they are as if they were
fresh to us. Christ, in the gospel, is the same yesterday, to-day, and
for ever, Heb. xiii. 8. Afterwards, indeed, when the Spirit was poured
out, and the Christian church was formed, this kingdom of heaven came,
which was now spoken of as at hand; but the kingdom of heaven
must still be the subject of our preaching: now it is come, we must tell
people it is come to them, and must lay before them the precepts and
privileges of it; and there is a kingdom of glory yet to come, which we must
speak of as at hand, and quicken people to diligence from the consideration
of that.
III. The power he gave them to work miracles for the confirmation of their
doctrine, v. 8. When he sent them to preach the same doctrine that he
had preached, he empowered them to confirm it, by the same divine seals,
which could never be set to a lie. This is not necessary now the kingdom of
God is come; to call for miracles now is to lay again the foundation when
the building is reared. The point being settled, and the doctrine of Christ
sufficiently attested, by the miracles which Christ and his apostles
wrought, it is tempting God to ask for more signs. They are directed here,
1. To use their power in doing good: not "Go and remove
mountains," or "fetch fire from heaven," but, Heal the
sick, cleanse the lepers. They are sent abroad as public blessings, to
intimate to the world, that love and goodness were the spirit and genius of
that gospel which they came to preach, and of that kingdom which they were
employed to set up. By this it would appear, that they were the servants of
that God who is good and does good, and whose mercy is over all his
works; and that the intention of the doctrine they preached, was to heal
sick souls, and to raise those that were dead in sin; and
therefore, perhaps, that of raising the dead is mentioned; for though
we read not of their raising any to life before the resurrection of
Christ, yet they were instrumental to raise many to spiritual life.
2. In doing good freely; Freely ye heave received, freely give. Those
that had power to heal all diseases, had an opportunity to enrich
themselves; who would not purchase such easy certain cures at any rate?
Therefore they are cautioned not to make a gain of the power they had to
work miracles: they must cure gratis, further to exemplify the nature
and complexion of the gospel kingdom, which is made up, not only of grace,
but of free grace. Gratia gratis data (Rom. iii. 24), freely by
his grace, Buy medicines without money, and without price, Isa.
lv. 1. And the reason is, because freely you have received. Their
power to heal the sick cost them nothing, and, therefore, they must not make
any secular advantage to themselves of it. Simon Magus would not have
offered money for the gifts of the Holy Ghost, if he had not hoped to get
money by them; Acts viii. 18. Note, The consideration of Christ's freeness
in doing good to us, should make us free in doing good to others.
IV. The provision that must be made for them in this expedition; it is a
thing to be considered in sending an ambassador, who must bear the charge of
the embassy. As to that,
1. They must make no provision for it themselves, v. 9, 10. Provide
neither gold nor silver. As, on the one hand, they shall not raise
estates by their work, so, on the other hand, they shall not spend what
little they have of their own upon it. This was confined to the present
mission, and Christ would teach them, (1.) To act under the conduct of
human prudence. They were now to make but a short excursion, and were
soon to return to their Master, and to their head-quarters again, and,
therefore, why should they burthen themselves with that which they would
have no occasion for? (2.) To act in dependence upon Divine Providence.
They must be taught to live, without taking thought for life, ch.
vi. 25, &c. Note, They who go upon Christ's errand, have, of all people,
most reason to trust him for food convenient. Doubtless he will not
be wanting to those that are working for him. Those whom he employs, as they
are taken under special protection, so they are entitled to special
provisions. Christ's hired servants shall have bread enough and to spare;
while we abide faithful to God and our duty, and are in care to do our work
well, we may cast all our other care upon God; Jehovah-jireh, let the Lord
provide for us and ours as he thinks fit.
2. They might expect that those to whom they were sent would provide for
them what was necessary, v. 10. The workman is worthy of his
meat. They must not expect to be fed by miracles, as Elijah was: but
they might depend upon God to incline the hearts of those they went among,
to be kind to them, and provide for them. Though they who serve at the
altar may not expect to grow rich by the altar, yet they may expect to
live, and to live comfortably upon it, 1 Cor. ix. 13, 14. It is fit they
should have their maintenance from their work. Ministers are, and must be,
workmen, labourers, and they that are so are worthy of their meat, so
as not to be forced to any other labour for the earning of it. Christ would
have his disciples, as not to distrust their God, so not to distrust their
countrymen, so far as to doubt of a comfortable subsistence among them. If
you preach to them, and endeavour to do good among them, surely they will
give you meat and drink enough for your necessities: and if they do, never
desire dainties; God will pay you your wages hereafter, and it will be
running on in the mean time.
V. The proceedings they were to observe in dealing with any place, v.
11-15. They went abroad they knew not whither, uninvited, unexpected,
knowing none, and known of none; the land of their nativity was to them a
strange land; what rule must they go by? what course must they take? Christ
would not send them out without full instructions, and here they are.
1. They are here directed how to conduct themselves toward those that were strangers
to them; How to do,
(1.) In strange towns and cities: when you come to a town, enquire
who in it is worthy. [1.] It is supposed that there were some
such in every place, as were better disposed than others to receive the
gospel, and the preachers of it; though it was a time of general corruption
and apostasy. Note, In the worst of times and places, we may charitably hope
that there are some who distinguish themselves, and are better than their
neighbours; some who swim against the stream, and are as wheat among the
chaff. There were saints in Nero's household. Enquire who is worthy, who
there are that have some fear of God before their eyes, and have made a good
improvement of the light and knowledge they have. The best are far from
meriting the favour of a gospel offer; but some would be more likely than
others to give the apostles and their message a favourable entertainment,
and would not trample these pearls under their feet. Note, Previous
dispositions to that which is good, are both directions and encouragements
to ministers, in dealing with people. There is most hope of the word being
profitable to those who are already so well inclined, as that it is
acceptable to them; and there is here and there one such. [2.] They must
enquire out such; not enquire for the best inns; public houses were no
proper places for them that neither took money with them (v. 9), nor
expected to receive any (v. 8); but they must look out for
accommodations in private houses, with those that would entertain them well,
and expect no other recompence for it but a prophet's reward, an apostle's
reward, their praying and preaching. Note, They that entertain the gospel,
must neither grudge the expense of it, nor promise themselves to get by it
in this world. They must enquire, not who is rich, but who is worthy; not
who is the best gentleman, but who is the best man. Note, Christ's
disciples, wherever they come, should ask for the good people of the place,
and be acquainted with them; when we took God for our God, we took his
people for our people, and like will rejoice in its like. Paul in all his
travels found out the brethren, if there were any, Acts xxviii. 14. It is
implied, that if they did enquire who was worthy, they might discover them.
They that were better than their neighbours would be taken notice of, and
any one could tell them, there lives an honest, sober, good man; for this is
a character which, like the ointment of the right hand, betrays itself and
fills the house with its odours. Every body knew where the seer's house was,
1 Sam. ix. 18. [3.] In the house of those they found worthy, they must
continue; which intimates that they were to make so short a stay at each
town, that they needed not change their lodging, but whatever house
providence brought them to at first, there they must continue till they left
that town. They are justly suspected, as having no good design, that are
often changing their quarters. Note, It becomes the disciples of Christ to
make the best of that which is, to abide by it, and not be for shifting upon
every dislike or inconvenience.
(2.) In strange houses. When they had found the house of one they thought
worthy, they must at their entrance salute it. "In those common
civilities, be beforehand with people, in token of your humility. Think it
not a disparagement, to invite yourselves into a house, nor stand upon the punctilio
of being invited. Salute the family, [1.] To draw on further discourse, and
so to introduce your message." (From matters of common conversation, we
may insensibly pass into that communication which is good to the use of
edifying.) [2.] "To try whether you are welcome or not; you will take
notice whether the salutation be received with shyness and coldness, or with
a ready return. He that will not receive your salutation kindly, will not
receive your message kindly; for he that is unskilful and unfaithful in a
little, will also be in much, Luke xvi. 10. [3.] To insinuate yourselves
into their good opinion. Salute the family, that they may see that
though you are serious, you are not morose." Note, Religion teaches us
to be courteous and civil, and obliging to all with whom we have to do.
Though the apostles went out backed with the authority of the Son of God
himself, yet their instructions were, when they came into a house, not to command
it, but to salute it; for love's sake rather to beseech,
is the evangelical way, Philemon 8, 9. Souls are first drawn to Christ with
the cords of a man, and kept to him by the bands of love, Hos.
xi. 4. When Peter made the first offer of the gospel to Cornelius, a
Gentile, Peter was first saluted; see Acts x. 25, for the Gentiles courted
that which the Jews were courted to.
When they had saluted the family after a godly sort, they must by the
return, judge concerning the family, and proceed accordingly. Note, The eye
of God is upon us, to observe what entertainment we give to good people and
good ministers; if the house be worthy, let your peace come and rest upon
it; if not, let it return to you, v. 13. It seems then, that
after they had enquired for the most worthy (v. 11), it was
possible they might light upon those that were unworthy. Note, Though it is
wisdom to hearken to, yet it is folly to rely upon, common report and
opinion; we ought to use a judgment of discretion, and to see with our own
eyes. The wisdom of the prudent is himself to understand his
own way. Now this rule is intended,
First, For satisfaction to the apostles. The common salutation was, Peace
be unto you; this, as they used it, was turned into gospel; it was the peace
of God, the peace of the kingdom of heaven, that they wished. Now lest
they should make a scruple of pronouncing this blessing upon all
promiscuously, because many were utterly unworthy of it, this is to clear
them of that scruple; Christ tells them that this gospel prayer (for so it
was now become) should be put up for all, as the gospel proffer was made to
all indefinitely, and that they should leave it to God who knows the heart,
and every man's true character, to determine the issue of it. If the house
be worthy, it will reap the benefit of your blessing; if now, there is no
harm done, you will not lose the benefit of it; it shall return to you,
as David's prayers for his ungrateful enemies did, Ps. xxxv. 13. Note, It
becomes us to judge charitably of all, to pray heartily for all,
and to conduct ourselves courteously to all, for that is our part,
and then to leave it with God to determine what effect it shall have upon
them, for that is his part.
Secondly, For direction to them. "If, upon your salutation, it
appear that they are indeed worthy, let them have more of your company, and
so let your peace come upon them; preach the gospel to them, peace by
Jesus Christ; but if otherwise, if they carry it rudely to you, and shut
their doors against you, let your peace, as much as in you lies, return
to you. Retract what you have said, and turn your backs upon them; by
slighting this, they have made themselves unworthy of the rest of your
favours, and cut themselves short of them." Note, Great blessings are
often lost by a neglect seemingly small and inconsiderable, when men are in
their probation and upon their behaviour. Thus Esau lost his birthright
(Gen. xxv. 34), and Saul his kingdom, 1 Sam. xiii. 13, 14.
2. They are here directed how to carry it towards those that were refusers
of them. The case is put (v. 14) of those that would not receive
them, nor hear their words. The apostles might think, that now they had
such a doctrine to preach, and such a power to work miracles for the
confirmation of it, no doubt but they should be universally entertained and
made welcome: they are, therefore, told before, that there would be those
that would slight them, and put contempt on them and their message. Note,
The best and most powerful preachers of the gospel must expect to meet with
some, that will not so much as give them the hearing, nor show them any
token of respect. Many turn a deaf ear, even to the joyful sound,
and will not hearken to the voice of the charmers, charm they never so
wisely. Observe, "They will not receive you, and they will
not hear your words." Note, Contempt of the gospel, and contempt
of gospel ministers, commonly go together, and they will either of them be
construed into a contempt of Christ, and will be reckoned for accordingly.
Now in this case we have here,
(1.) The directions given to the apostles what to do. They must depart
out of that house or city. Note, The gospel will not tarry long with
those that put it away from them. At their departure they must shake off
the dust of their feet, [1.] In detestation of their wickedness; it was
so abominable, that it did even pollute the ground they went upon, which
must therefore be shaken off as a filthy thing. The apostles must
have no fellowship nor communion with them; must not so much as carry away
the dust of their city with them. The work of them that turn aside
shall not cleave to me, Ps. ci. 3. The prophet was not to eat or
drink in Bethel, 1 Kings xiii. 9. [2.] As a denunciation of wrath
against them. It was to signify, that they were base and vile as dust, and
that God would shake them off. The dust of the apostles' feet, which
they left behind them, would witness against them, and be brought in as
evidence, that the gospel had been preached to them, Mark vi. 11. Compare
Jam. v. 3. See this practised, Acts xiii. 51, xviii. 6. Note, They who despise
God and his gospel shall be lightly esteemed.
(2.) The doom passed upon such wilful recusants, v. 15.
It shall be more tolerable, in the day of judgment, for the land of
Sodom, as wicked a place as it was. Note, [1.] There is a day of judgment
coming, when all those that refused the gospel will certainly be called to
account for it; however they now make a jest of it. They that would not hear
the doctrine that would save them, shall be made to hear the sentence that
will ruin them. Their judgment is respited till that day. [2.] There
are different degrees of punishment in that day. All the pains of hell will
be intolerable; but some will be more so than others. Some sinners
sink deeper into hell than others, and are beaten with more stripes. [3.]
The condemnation of those that reject the gospel, will in that day be
severer and heavier than that of Sodom and Gomorrah. Sodom is said to suffer
the vengeance of eternal fire, Jude 7. But that vengeance will come
with an aggravation upon those that despise the great salvation. Sodom and
Gomorrah were exceedingly wicked (Gen. xiii. 13), and that which filled up
the measure of their iniquity was, that they received not the angels
that were sent to them, but abused them (Gen. xix. 4, 5), and hearkened
not to their words, v. 14. And yet it will be more tolerable for
them than for those who receive not Christ's ministers and hearken not to
their words. God's wrath against them will be more flaming, and their own
reflections upon themselves more cutting. Son, remember I will sound
most dreadfully in the ears of such as had a fair offer made them of eternal
life, and chose death rather. The iniquity of Israel, when God sent them
his servants the prophets, is represented as, upon that account, more
heinous than the iniquity of Sodom (Ezek. xvi. 48, 49), much more now he
sent them his Son, the great Prophet.
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Instructions
to the Apostles.
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16 Behold, I send you forth as sheep in the
midst of wolves: be ye therefore wise as serpents, and harmless as
doves. 17 But beware of men: for they will deliver you up to the
councils, and they will scourge you in their synagogues; 18 And
ye shall be brought before governors and kings for my sake, for a testimony
against them and the Gentiles. 19 But when they deliver you up,
take no thought how or what ye shall speak: for it shall be given you in
that same hour what ye shall speak. 20 For it is not ye that
speak, but the Spirit of your Father which speaketh in you. 21
And the brother shall deliver up the brother to death, and the father the
child: and the children shall rise up against their parents, and
cause them to be put to death. 22 And ye shall be hated of all men
for my name's sake: but he that endureth to the end shall be saved.
23 But when they persecute you in this city, flee ye into another: for
verily I say unto you, Ye shall not have gone over the cities of Israel,
till the Son of man be come. 24 The disciple is not above his
master, nor the servant above his lord. 25 It is enough for the
disciple that he be as his master, and the servant as his lord. If they have
called the master of the house Beelzebub, how much more shall they call
them of his household? 26 Fear them not therefore: for there is
nothing covered, that shall not be revealed; and hid, that shall not be
known. 27 What I tell you in darkness, that speak ye in
light: and what ye hear in the ear, that preach ye upon the
housetops. 28 And fear not them which kill the body, but are not
able to kill the soul: but rather fear him which is able to destroy both
soul and body in hell. 29 Are not two sparrows sold for a
farthing? and one of them shall not fall on the ground without your
Father. 30 But the very hairs of your head are all
numbered. 31 Fear ye not therefore, ye are of more value than
many sparrows. 32 Whosoever therefore shall confess me before
men, him will I confess also before my Father which is in heaven.
33 But whosoever shall deny me before men, him will I also deny before my
Father which is in heaven. 34 Think not that I am come to send
peace on earth: I came not to send peace, but a sword. 35 For I
am come to set a man at variance against his father, and the daughter
against her mother, and the daughter in law against her mother in law.
36 And a man's foes shall be they of his own household.
37 He that loveth father or mother more than me is not worthy of me: and he
that loveth son or daughter more than me is not worthy of me. 38
And he that taketh not his cross, and followeth after me, is not worthy of
me. 39 He that findeth his life shall lose it: and he that
loseth his life for my sake shall find it. 40 He that receiveth
you receiveth me, and he that receiveth me receiveth him that sent me.
41 He that receiveth a prophet in the name of a prophet shall receive a
prophet's reward; and he that receiveth a righteous man in the name of a
righteous man shall receive a righteous man's reward. 42 And
whosoever shall give to drink unto one of these little ones a cup of cold water
only in the name of a disciple, verily I say unto you, he shall in no wise
lose his reward.
All these verses relate to the sufferings of Christ's ministers in their
work, which they are here taught to expect, and prepare for; they are
directed also how to bear them, and how to go on with their work in the
midst of them. This part of the sermon looks further than to their present
mission; for we find not that they met with any great hardships or
persecutions while Christ was with them, nor were they well able to bear
them; but they are here forewarned of the troubles they should meet with,
when after Christ's resurrection, their commission should be enlarged,
and the kingdom of heaven, which was not at hand, should be actually
set up; they dreamed of nothing then, but outward pomp and power; but Christ
tells them, they must expect greater sufferings than they were yet called
to; that they should then be made prisoners, when they expected to be made
princes. It is good to be told what troubles we may hereafter meet with,
that we may provide accordingly, and may not boast, as if we had put off the
harness, when we are yet but girding it on.
We have here intermixed, I. Predictions of trouble: and, II. Prescriptions
of counsel and comfort, with reference to it.
I. We have here predictions of trouble; which the disciples should meet with
in their work: Christ foresaw their sufferings as well as his own,
and yet will have them go on, as he went on himself; and he foretold them,
not only that the troubles might not be a surprise to them, and so a shock
to their faith, but that, being the accomplishment of a prediction, they
might be a confirmation to their faith.
He tells them what they should suffer, and from whom.
1. What they should suffer: hard things to be sure; for, Behold, I
send you forth as sheep in the midst of wolves, v. 16. And what
may a flock of poor, helpless, unguarded sheep expect, in the midst of a
herd of ravenous wolves, but to be worried and torn? Note, Wicked men are
like wolves, in whose nature it is to devour and destroy. God's people, and
especially his ministers, are like sheep among them, of a contrary nature
and disposition, exposed to them, and commonly an easy prey to them. It
looked unkind in Christ to expose them to so much danger, who had left all
to follow him; but he knew that the glory reserved for his sheep, when in
the great day they shall be set on his right hand, would be a recompence
sufficient for sufferings as well as services. They are as sheep among
wolves, that is frightful; but Christ sends them forth, that is
comfortable; for he that sends them forth will protect them, and bear them
out. But that they might know the worst, he tells them particularly what
they must expect.
(1.) They must expect to be hated, v. 22. Ye shall be hated for my
name's sake: that is the root of all the rest, and a bitter root it is.
Note, Those whom Christ loves, the world hates; as whom the court blesses
the country curses. If the world hated Christ without a cause (John
xv. 25), no marvel if it hated those that bore his image and served his
interests. We hate what is nauseous, and they are counted as the
offscouring of all things, 1 Cor. iv. 13. We hate what is noxious, and
they are counted the troublers of the land (1 Kings xviii. 17), and
the tormentors of their neighbours, Rev. xi. 10. It is grievous to be hated,
and to be the object of so much ill-will, but it is for thy name's sake;
which, as it speaks the true reason of the hatred, whatever is pretended, so
it speaks comfort to them who are thus hated; it is for a good cause, and
they have a good friend that shares with them in it, and takes it to
himself.
(2.) They must expect to be apprehended and arraigned as malefactors. Their
restless malice is resistless malice, and they will not only attempt, but
will prevail, to deliver you up to the councils (v. 17, 18),
to the bench of aldermen or justices, that take care of the public peace.
Note, A deal of mischief is often done to good men, under colour of law and
justice. In the place of judgment there is wickedness, persecuting
wickedness, Eccl. iii. 16. They must look for trouble, not only from
inferior magistrates in the councils, but from governors and kings, the
supreme magistrates. To be brought before them, under such black
representations as were commonly made of Christ's disciples, was dreadful
and dangerous; for the wrath of a king is as the roaring of a lion.
We find this often fulfilled in the acts of the apostles.
(3.) They must expect to be put to death (v. 21); They shall
deliver them to death, to death in state, with pomp and solemnity, when
it shows itself most as the king of terrors. The malice of the
enemies rages so high as to inflict this; it is the blood of the saints
that they thirst after: the faith and patience of the saints stand so firm
as to expect this; Neither count I my life dear to myself: the wisdom
of Christ permits it, knowing how to make the blood of the martyrs the
seal of the truth, and the seed of the church. By this noble
army's not loving their lives to the death, Satan has been
vanquished, and the kingdom of Christ and its interests greatly advanced,
Rev. xi. 11. They were put to death as criminals, so the enemies meant it,
but really as sacrifices (Phil. ii. 17; 2 Tim. iv. 6); as burnt offerings,
sacrifices of acknowledgement to the honour of God, and in his truth and
cause.
(4.) They must expect, in the midst of these sufferings, to be branded with
the most odious and ignominious names and characters that could be.
Persecutors would be ashamed in this world, if they did not first dress up
those in bear-skins whom they thus bait, and represent them in such colours
as may serve to justify such cruelties. The blackest of all the ill
characters they give them is here stated; they call them Beelzebub, the name
of the prince of the devils, v. 25. They represent them as
ringleaders of the interest of the kingdom of darkness, and since every one
thinks he hates the devil, thus they endeavour to make them odious to all
mankind. See, and be amazed to see, how this world is imposed upon: [1.]
Satan's sworn enemies are represented as his friends; the apostles, who
pulled down the devil's kingdom, were called devils. Thus men laid to
their charge, not only things which they knew not, but things
which they abhorred, and were directly contrary to, and the reverse of.
[2.] Satan's sworn servants would be thought to be his enemies, and they
never more effectually do his work, than when they pretend to be fighting
against him. Many times they who themselves are nearest akin to the devil,
are most apt to father others upon him; and those that paint him on others'
clothes have him reigning in their own hearts. It is well there is a day
coming, when (as it follows here, v. 26) that which is hid will be
brought to light.
(5.) These sufferings are here represented by a sword and division, v.
34, 35. Think not that I am come to send peace, temporal peace and
outward prosperity; they thought Christ came to give all his followers
wealth and power in the world; "no," says Christ, "I did not
come with a view to give them peace; peace in heaven they may be sure
of, but not peace on earth." Christ came to give us peace
with God, peace in our consciences, peace with our brethren,
but in the world ye shall have tribulation. Note, They mistake the
design of the gospel, who think their profession of it will secure them
from, for it will certainly expose them to, trouble in this world. If all
the world would receive Christ, there would then follow a universal peace,
but while there are and will be so many that reject him (and those not only the
children of this world, but the seed of the serpent), the
children of God, that are called out of the world, must expect to feel the
fruits of their enmity.
[1.] Look not for peace, but a sword, Christ came to give the
sword of the word, with which his disciples fight against the world, and
conquering work this sword has made (Rev. vi. 4; xix. 21), and the
sword of persecution, with which the world fights against the disciples,
being cut to the heart with the sword of the word (Acts vii.
54), and tormented by the testimony of Christ's witnesses (Rev. xi. 10), and
cruel work this sword made. Christ sent that gospel, which gives
occasion for the drawing of this sword, and so may be said to send this
sword; he orders his church into a suffering state for the trial and praise
of his people's graces, and the filling up of the measure of their
enemies' sins.
[2.] Look not for peace, but division (v. 35), I am come to
set men at variance. This effect of the preaching of the gospel is not
the fault of the gospel, but of those who do not receive it. When some believe
the things that are spoken, and others believe them not, the faith of
those that believe condemns those that believe not, and, therefore, they
have an enmity against them that believe. Note, the most violent and
implacable feuds have ever been those that have arisen from difference in
religion; no enmity like that of the persecutors, no resolution like that of
the persecuted. Thus Christ tells his disciples what they should suffer, and
these were hard sayings; if they could bear these, they could bear any
thing. Note, Christ has dealt fairly and faithfully with us, in telling us
the worst we can meet with in his service; and he would have us deal so with
ourselves, in sitting down and counting the cost.
2. They are here told from whom, and by whom, they should suffer these hard
things. Surely hell itself must be let loose, and devils, those desperate
and despairing spirits, that have no part nor lot in the great
salvation, must become incarnate, ere such spiteful enemies could be found
to a doctrine, the substance of which was good will toward men, and the
reconciling of the world to God; no, would you think it? all this
mischief arises to the preachers of the gospel, from those to whom they came
to preach salvation. Thus the blood-thirsty hate the upright, but the
just seek his soul (Prov. xxix. 10), and therefore heaven is so much
opposed on earth, because earth is so much under the power of hell, Eph. ii.
2.
These hard things Christ's disciples must suffer,
(1.) From men (v. 17). "Beware of men; you will have need
to stand upon your guard, even against those who are of the same nature with
you"--such is the depravity and degeneracy of that nature (homo
homini lupus,--man is a wolf to man), crafty and politic as men, but
cruel and barbarous as beasts, and wholly divested of the thing called
humanity. Note, Persecuting rage and enmity turn men into brutes, into
devils. Paul at Ephesus fought with beasts in the shape of men, 1 Cor. xv.
32. It is a sad pass that the world is come to, when the best friends it
has, have need to beware of men. It aggravates the troubles of
Christ's suffering servants, that they arise from those who are bone of
their bone, made of the same blood. Persecutors are, in this respect,
worse than beasts, that they prey upon those of their own kind: Sævis
inter se convenit ursis--Even savage bears agree among themselves. It is
very grievous to have men rise up against us (Ps. cxxiv.), from whom
we might expect protection and sympathy; men, and no more: mere men;
men, and not saints; natural men (1 Cor. ii. 14); men of this
world, Ps. xvii. 14. Saints are more than men, and are redeemed
from among men, and therefore are hated by them. The nature of
man, if it be not sanctified, is the worst nature in the world next to that
of devils. They are men, and therefore subordinate, dependent, dying
creatures; they are men, but they are but men (Ps. ix. 20),
and who art thou, that thou shouldst be afraid of a man that shall die?
Isa. li. 12. Beware of the men, so Dr. Hammond; those you are
acquainted with, the men of the Jewish sanhedrim, which disallowed Christ, 1
Pet. ii. 4.
(2.) From professing men, men that have a form of godliness, and make
a show of religion. They will scourge you in their synagogues, their
places of meeting for the worship of God, and for the exercise of their
church-discipline: so that they looked upon the scourging of Christ's
ministers to be a branch of their religion. Paul was five times scourged
in the synagogues, 2 Cor. xi. 24. The Jews, under colour of zeal for
Moses, were the most bitter persecutors of Christ and Christianity, and
placed those outrages to the score of their religion. Note, Christ's
disciples have suffered much from conscientious persecutors, that scourge
them in their synagogues, cast them out and kill them, and think they
do God good service (John xvi. 2), and say, Let the Lord be
glorified, Isa. lxvi. 5; Zech. xi. 4, 5. But the synagogue will be so
far from consecrating the persecution, that the persecution, doubtless,
profanes and desecrates the synagogue.
(3.) From great men, and men in authority. The Jews did not only scourge
them, which was the utmost their remaining power extended to, but when they
could go no further themselves, they delivered them up to the Roman powers,
as they did Christ, John xviii. 30. Ye shall be brought before governors
and kings (v. 18), who, having more power, are in a capacity of
doing the more mischief. Governors and kings receive their power from
Christ (Prov. viii. 15), and should be his servants, and his church's
protectors and nursing-fathers, but they often use their power against him,
and are rebels to Christ, and oppressors of his church. The kings of the
earth set themselves against his kingdom, Ps. ii. 1, 2; Acts iv. 25, 26.
Note, It has often been the lot of good men to have great men for their
enemies.
(4.) From all men (v. 22). Ye shall be hated of all men, of
all wicked men, and these are the generality of men, for the whole world
lies in wickedness. So few are there that love, and own, and countenance
Christ's righteous cause, that we may say, the friends of it are hated of
all men; they are all gone astray, and, therefore, eat up my
people, Ps. xiv. 3. As far as the apostasy from God goes, so far the
enmity against the saints goes; sometimes it appears more general than at
other times, but there is something of this poison lurking in the hearts of
all the children of disobedience. The world hates you, for it wonders
after the beast, Rev. xiii. 3. Every man is a liar, and therefore
a hater of truth.
(5.) From those of their own kindred. The brother shall deliver up the
brother to death, v. 21. A man shall be, upon this
account, at variance with his own father; nay, and those of the
weaker and tenderer sex too shall become persecutors and persecuted; the
persecuting daughter will be against the believing mother, where natural
affection and filial duty, one would think, should prevent or soon
extinguish the quarrel; and then, no marvel if the daughter-in-law be
against the mother-in-law; where, too often, the coldness of love seeks
occasion of contention, v. 35. In general, a man's foes shall be
they of his own household (v. 36). They who should be his friends
will be incensed against him for embracing Christianity, and especially for
adhering to it when it comes to be persecuted, and will join with his
persecutors against him. Note, The strongest bonds of relative love and duty
have often been broken through, by an enmity against Christ and his
doctrine. Such has been the power of prejudice against the true religion,
and zeal for a false one, that all other regards, the most natural and
sacred, the most engaging and endearing, have been sacrificed to these
Molochs. They who rage against the Lord, and his anointed ones, break
even these bonds in sunder, and cast away even these cords from
them, Ps. ii. 2, 3. Christ's spouse suffers hard things from the anger
of her own mother's children, Cant. i. 6. Sufferings from such are
more grievous; nothing cuts more than this, It was thou, a man, mine
equal (Ps. lv. 12, 13); and the enmity of such is commonly most
implacable; a brother offended is harder to be won than a strong city,
Prov. xviii. 19. The martyrologies, both ancient and modern, are full of
instances of this. Upon the whole matter, it appears, that all that will
live godly in Christ Jesus, must suffer persecution; and through many tribulations
we must expect to enter into the kingdom of God.
II. With these predictions of trouble, we have here prescriptions of
counsels and comforts for a time of trial. He sends them out exposed to
danger indeed, and expecting it, but well armed with instructions and
encouragements, sufficient to bear them up, and bear them out, in all these
trials. Let us gather up what he says,
1. By way of counsel and direction in several things.
(1.) Be ye wise as serpents, v. 16. "You may be so"
(so some take it, only as a permission); "you may be as wary as you
please, provided you be harmless as doves." But it is rather to be
taken as a precept, recommending to us that wisdom of the prudent, which is
to understand his way, as useful at all times, but especially in suffering
times. "Therefore, because you are exposed, as sheep among
wolves; be ye wise as serpents; not wise as foxes, whose cunning is
to deceive others; but as serpents, whose policy is only to defend
themselves, and to shift for their own safety." The disciples of Christ
are hated and persecuted as serpents, and their ruin is sought, and,
therefore, they need the serpent's wisdom. Note, It is the will of
Christ that his people and ministers, being so much exposed to troubles in
this world, as they usually are, should not needlessly expose themselves,
but use all fair and lawful means for their own preservation. Christ gave us
an example of this wisdom, ch. xxi. 24, 25; xxii. 17, 18, 19; John
vii. 6, 7; besides the many escapes he made out of the hands of his enemies,
till his hour was come. See an instance of Paul's wisdom, Acts xxiii. 6, 7.
In the cause of Christ we must sit loose to life and all its comforts, but
must not be prodigal of them. It is the wisdom of the serpent to
secure his head, that it may not be broken, to stop his ear to the voice
of the charmer (Ps. lviii. 4, 5), and to take shelter in the clefts
of the rocks; and herein we may be wise as serpents. We must be
wise, not to pull trouble upon our own heads; wise to keep
silence in an evil time, and not to give offence, if we can help it.
(2.) Be ye harmless as doves. "Be mild, and meek, and
dispassionate; not only do nobody any hurt, but bear nobody any ill will; be
without gall, as doves are; this must always go along with the
former." They are sent forth among wolves, therefore must be
as wise as serpents, but they are sent forth as sheep, therefore
must be harmless as doves. We must be wise, not to wrong
ourselves, but rather so than wrong any one else; must use the harmlessness
of the dove to bear twenty injuries, rather than the subtlety of the serpent
to offer or to return one. Note, It must be the continual care of all
Christ's disciples, to be innocent and inoffensive in word and deed,
especially in consideration of the enemies they are in the midst of. We have
need of a dove-like spirit, when we are beset with birds of prey,
that we may neither provoke them nor be provoked by them: David coveted the
wings of a dove, on which to fly away and be at rest, rather than the
wings of a hawk. The Spirit descended on Christ as a dove, and all
believers partake of the Spirit of Christ, a dove-like spirit, made
for love, not for war.
(3.) Beware of men, v. 17. "Be always upon your guard,
and avoid dangerous company; take heed what you say and do, and presume not
too far upon any man's fidelity; be jealous of the most plausible
pretensions; trust not in a friend, no, not in the wife of thy
bosom," Micah vii. 5. Note, It becomes those who are gracious to be
cautious, for we are taught to cease from man. Such a wretched world
do we live in, that we know not whom to trust. Ever since our Master was
betrayed with a kiss, by one of his own disciples, we have need to beware
of men, of false brethren.
(4.) Take no thought how or what ye shall speak, v. 19.
"When you are brought before magistrates, conduct yourselves decently,
but afflict not yourselves with care how you shall come off. A prudent
thought there must be, but not an anxious, perplexing, disquieting thought;
let this care be cast upon God, as well as that--what you shall
eat and what you shall drink. Do not study to make fine speeches, ad
captandam benevolentiam--to ingratiate yourselves; affect not quaint
expressions, flourishes of wit, and laboured periods, which only serve to
gild a bad cause; the gold of a good one needs it not. It argues a
diffidence of your cause, to be solicitous in this matter, as if it were not
sufficient to speak for itself. You know upon what grounds you go, and then verbaque
prævisam rem non invita sequentur--suitable expressions will readily occur."
Never any spoke better before governors and kings than those three
champions, who took no thought before, what they should speak: O
Nebuchadnezzar, we are not careful to answer thee in this matter, Dan.
iii. 16. See Ps. cxix. 46. Note, The disciples of Christ must be more
thoughtful how to do well than how to speak well; how to keep
their integrity than how to vindicate it. Non magna loquimur, sed
vivimus--Our lives, not boasting words, form the best apology.
(5.) When they persecute you in this city, flee to another, v.
23. "Thus reject them who reject you and your doctrine, and try whether
others will not receive you and it. Thus shift for your own safety."
Note, In case of imminent peril, the disciples of Christ may and must secure
themselves by flight, when God, in his providence, opens to them a door
of escape. He that flies may fight again. It is no inglorious thing for
Christ's soldiers to quit their ground, provided they do not quit their
colours: they may go out of the way of danger, though they must not
go out of the way of duty. Observe Christ's care of his disciples, in
providing places of retreat and shelter for them; ordering it so, that
persecution rages not in all places at the same time; but when one city
is made too hot for them, another is reserved for a cooler shade, and
a little sanctuary; a favour to be used and not to be slighted; yet
always with this proviso, that no sinful, unlawful means be used to make the
escape; for then it is not a door of God's opening. We have many examples to
this rule in the history both of Christ and his apostles, in the application
of all which to particular cases wisdom and integrity are profitable
to direct.
(6.) Fear them not (v. 26), because they can but kill the
body (v. 28). Note, it is the duty and interest of Christ's
disciples, not to fear the greatest of their adversaries. They who truly
fear God, need not fear man; and they who are afraid of the least sin, need
not be afraid of the greatest trouble. The fear of man brings a snare,
a perplexing snare, that disturbs our peace; an entangling snare, by which
we are drawn into sin; and, therefore, it must be carefully watched, and
striven, and prayed against. Be the times never so difficult, enemies never
so outrageous, and events never so threatening, yet need we not fear, yet
will we not fear, though the earth be removed, while we have so good a
God, so good a cause, and so good a hope through grace.
Yes, this is soon said; but when it comes to the trial, racks and tortures,
dungeons and galleys, axes and gibbets, fire and faggot, are terrible
things, enough to make the stoutest heart to tremble, and to start back,
especially when it is plain, that they may be avoided by a few declining
steps; and therefore, to fortify us against this temptation, we have here,
[1.] A good reason against this fear, taken from the limited power of the
enemies; they kill the body, that is the utmost their rage can extend
to; hitherto they can go, if God permit them, but no further; they are
not able to kill the soul, nor to do it any hurt, and the soul is the
man. By this it appears, that the soul does not (as some dream) fall asleep
at death, nor is deprived of thought and perception; for then the killing of
the body would be the killing of the soul too. The soul is killed when it is
separated from God and his love, which is its life, and is made a vessel of
his wrath; now this is out of the reach of their power. Tribulation,
distress, and persecution may separate us from all the world, but cannot
part between us and God, cannot make us either not to love him, or not to be
loved by him, Rom. viii. 35, 37. If, therefore, we were more concerned about
our souls, as our jewels, we should be less afraid of men, whose power
cannot rob us of them; they can but kill the body, which would
quickly die of itself, not the soul, which will enjoy itself and its
God in spite of them. They can but crush the cabinet: a heathen set the
tyrant at defiance with this, Tunde capsam Anaxarchi, Anaxarchum nom lædis--you
may abuse the case of Anaxarchus, you cannot injure Anaxarchus himself.
The pearl of price is untouched. Seneca undertakes to make it out, that you
cannot hurt a wise and good man, because death itself is no real evil to
him. Si maximum illud ultra quod nihil habent iratæ leges, aut sævissimi
domini minantur, in quo imperium suum fortuna consumit, æquo placidoque
animo accipimus, et scimus mortem malum non esse ob hoc, ne injuriam quidem--If
with calmness and composure we meet that last extremity, beyond which
injured laws and merciless tyrants have nothing to inflict, and in which
fortune terminates her dominion, we know that death is not an evil, because
it does not occasion the slightest injury. Seneca De Constantid.
[2.] A good remedy against it, and that is, to fear God. Fear him who is
able to destroy both soul and body in hell. Note, First, Hell is
the destruction both of soul and body; not of the being of
either, but the well--being of both; it is the ruin of the whole man;
if the soul be lost, the body is lost too. They sinned together; the body
was the soul's tempter to sin, and its tool in sin, and they must eternally
suffer together. Secondly, This destruction comes from the power of
God: he is able to destroy; it is a destruction from his glorious
power (2 Thess. i. 9); he will in it make his power known;
not only his authority to sentence, but his ability to execute the sentence,
Rom. ix. 22. Thirdly, God is therefore to be feared, even by
the best saints in this world. Knowing the terrors of the Lord, we
persuade men to stand in awe of him. If according to his fear so is
his wrath, then according to his wrath so should his fear
be, especially because none knows the power of his anger, Ps. xc. 11.
When Adam, in innocency, was awed by a threatening, let none of Christ's
disciples think that they need not the restraint of a holy fear. Happy is
the man that fears always. The God of Abraham, who was then dead,
is called the Fear of Isaac, who was yet alive, Gen. xxxi. 42, 53. Fourthly,
The fear of God, and of his power reigning in the soul, will be a sovereign
antidote against the fear of man. It is better to fall under the frowns of
all the world, than under God's frowns, and therefore, as it is most right
in itself, so it is most safe for us, to obey God rather than men,
Acts iv. 19. They who are afraid of a man that shall die, forget the Lord
their Maker, Isa. li. 12, 13; Neh. iv. 14.
(7.) What I tell you in darkness, that speak ye in light (v.
27); "whatever hazards you run, go on with your work, publishing and
proclaiming the everlasting gospel to all the world; that is your business,
mind that. The design of the enemies is not merely to destroy you,
but to suppress that, and, therefore, whatever be the consequence,
publish that." What I tell you, that speak ye. Note, That which
the apostles have delivered to us is the same that they received from
Jesus Christ, Heb. ii. 3. They spake what he told them--that, all
that, and nothing but that. Those ambassadors received their
instructions in private, in darkness, in the ear, in corners, in
parables. Many things Christ spake openly, and nothing in secret
varying from what he preached in public, John xviii. 20. But the particular
instructions which he gave his disciples after his resurrection, concerning the
things pertaining to the kingdom of God, were whispered in the ear (Acts
i. 3), for then he never showed himself openly. But they must deliver
their embassy publicly, in the light, and upon the house-tops;
for the doctrine of the gospel is what all are concerned in (Prov. i. 20,
21; viii. 2, 3), therefore he that hath ears to hear, let him hear.
The first indication of the reception of the Gentiles into the church, was upon
a house-top, Acts x. 9. Note, There is no part of Christ's gospel that
needs, upon any account, to be concealed; the whole counsel of God must
be revealed, Acts xx. 27. In never so mixed a multitude let it be
plainly and fully delivered.
2. By way of comfort and encouragement. Here is very much said to that
purpose, and all little enough, considering the many hardships they were to
grapple with, throughout the course of their ministry, and their present
weakness, which was such, as that, without some powerful support, they could
scarcely bear even the prospect of such usage; Christ therefore shows them
why they should be of good cheer.
(1.) Here is one word peculiar to their present mission, v. 23. Ye
shall not have gone over the cities of Israel, till the Son of man be come.
They were to preach that the kingdom of the Son of man, the Messiah,
was at hand; they were to pray, Thy kingdom come: now they
should not have gone over all the cities of Israel, thus praying and
thus preaching, before that kingdom should come, in the exaltation of
Christ, and the pouring out of the Spirit. It was a comfort, [1.] That what
they said should be made good: they said the Son of man is coming,
and behold, he comes. Christ will confirm the word of his
messengers, Isa. xlvi. 26. [2.] That it should be made good quickly.
Note, It is matter of comfort to Christ's labourers, that their working time
will be short, and soon over; the hireling has his day; the work and warfare
will in a little time be accomplished. [3.] That then they should be
advanced to a higher station. When the Son of man comes, they shall be
endued with greater power from on high; now they were sent forth as
agents and envoys, but in a little time their commission should be enlarged,
and they should be sent forth as plenipotentiaries into all the world.
(2.) Here are many words that relate to their work in general, and the
troubles they were to meet with in it; and they are good words and
comfortable words.
[1.] That their sufferings were for a testimony against them and the
Gentiles, v. 18. When the Jewish consistories transfer you to the
Roman governors, that they may have you put to death, your being hurried
thus from one judgment-seat to another, will help to make your testimony the
more public, and will give you an opportunity of bringing the gospel to the
Gentiles, as well as to the Jews; nay, you will testify to them, and against
them, by the very troubles you undergo. Note, God's people, and especially
God's ministers, are his witnesses (Isa. xliii. 10), not only in their doing
work, but in their suffering work. Hence they are called martyrs--witnesses
for Christ, that his truths are of undoubted certainty and value; and, being
witnesses for him, they are witnesses against those who oppose him and his
gospel. The sufferings of the martyrs, as they witness to the truth of the
gospel they profess, so they are testimonies of the enmity of their
persecutors, and both ways they are a testimony against them, and will be
produced in evidence in the great day, when the saints shall judge the
world; and the reason of the sentence will be, Inasmuch as ye did it
unto these, ye did it unto me. Now if their sufferings be a testimony,
how cheerfully should they be borne! for the testimony is not finished till
those come, Rev. xi. 7. If they be Christ's witnesses, they shall be sure to
have their charges borne.
[2.] That upon all occasions they should have God's special presence with
them, and the immediate assistance of his Holy Spirit, particularly when
they should be called out to bear their testimony before governors and
kings; it shall be given you (said Christ) in that same hour what ye
shall speak. Christ's disciples were chosen from among the foolish of
the world, unlearned and ignorant men, and, therefore, might justly
distrust their own abilities, especially when they were called before great
men. When Moses was sent to Pharaoh, he complained, I am not eloquent,
Exod. iv. 10. When Jeremiah was set over the kingdoms, he objected, I am
but a child, Jer. i. 6, 10. Now, in answer to this suggestion, First,
they are here promised that it should be given them, nor some time
before, but in that same hour, what they should speak. They shall
speak extempore, and yet shall speak as much to the purpose, as if it
had been never so well studied. Note, When God calls us out to speak for
him, we may depend upon him to teach us what to say; even then, when we
labour under the greatest disadvantages and discouragements. Secondly,
They are here assured, that the blessed Spirit should draw up their plea for
them. It is not ye that speak, but the Spirit of your Father, which
speaketh in you, v. 20. They were not left to themselves upon
such an occasion, but God undertook for them; his Spirit of wisdom spoke in
them, as sometimes his providence wonderfully spoke for them, and by
both together they were manifested in the consciences even of their
persecutors. God gave them an ability, not only to speak to the purpose, but
what they did say, to say it with holy zeal. The same Spirit that assisted
them in the pulpit, assisted them at the bar. They cannot but come off well,
who have such an advocate; to whom God says, as he did to Moses (Exod. iv.
12), Go, and I will be with thy mouth, and with thy heart.
[3.] That he that endures to the end shall be saved, v. 22.
Here it is very comfortable to consider, First, that there will be an
end of these troubles; they may last long, but will not last always.
Christ comforted himself with this, and so may his followers; The things
concerning me have an end, Luke xxii. 37. Dabit Deus his quoque
finem--These also will God bring to a termination. Note, A believing
prospect of the period of our troubles, will be of great use to support us
under them. The weary will be at rest, when the wicked cease from
troubling, Job iii. 17. God will give an expected end, Jer. xxix.
11. The troubles may seem tedious, like the days of a hireling, but,
blessed be God, they are not everlasting. Secondly, That while they
continue, they may be endured; as they are not eternal, so
they are not intolerable; they may be borne, and borne to the end,
because the sufferers shall be borne up under them, in everlasting arms: The
strength shall be according to the day, 1 Cor. x. 13. Thirdly,
Salvation will be the eternal recompence of all those that endure to the
end. The weather stormy, and the way foul, but the pleasure of home will
make amends for all. A believing regard to the crown of glory has been in
all ages the cordial and support of suffering saints, 2 Cor. iv. 16; 17, 18;
Heb. x. 34. This is not only an encouragement to us to endure, but an
engagement to endure to the end. They who endure but awhile, and
in time of temptation fall away, have run in vain, and lose all that
they have attained; but they who persevere, are sure of the prize, and they
only. Be faithful unto death, and then thou shalt have the crown
of life.
[4.] That whatever hard usage the disciples of Christ meet with, it is no
more than what their Master met with before (v. 24, 25). The
disciple is not above his master. We find this given them as a reason,
why they should not hesitate to perform the meanest duties, no, not washing
one another's feet. John xiii. 16. Here it is given as a reason, why they
should not stumble at the hardest sufferings. They are reminded of this
saying, John xv. 20. It is a proverbial expression, The servant is not
better than his master, and, therefore, let him not expect to fare better.
Note, First, Jesus Christ is our Master, our teaching Master,
and we are his disciples, to learn of him; our ruling master, and we
are his servants to obey him: He is Master of the house, oikodespothV,
has a despotic power in the church, which is his family. Secondly,
Jesus Christ our Lord and Master met with very hard usage from the world;
they called him Beelzebub, the god of flies, the name of the chief of the
devils, with whom they said he was in league. It is hard to say which is
here more to be wondered at, the wickedness of men who thus abused Christ,
or the patience of Christ, who suffered himself to be thus abused; that he
who was the God of glory should be stigmatized as the god of flies; the King
of Israel, as the god of Ekron; the Prince of light and life, as the prince
of the powers of death and darkness; that Satan's greatest Enemy and
Destroyer should be run down as his confederate, and yet endure such
contradiction of sinners. Thirdly, The consideration of the ill
treatment which Christ met with in the world, should engage us to expect and
prepare for the like, and to bear it patiently. Let us not think it strange,
if they who hated him hate his followers, for his sake; nor think it hard if
they who are shortly to be made like him in glory, be now made like
him in sufferings. Christ began in the bitter cup, let us be
willing to pledge him; his bearing the cross made it easy for us.
[5.] That there is nothing covered that shall not be revealed, v.
26. We understand this, First, Of the revealing of the gospel to all
the world. "Do you publish it (v. 27), for it shall be
published. The truths which are now, as mysteries, hid from the children of
men, shall all be made known, to all nations, in their own language,"
Acts ii. 11. The ends of the earth must see this salvation. Note, It
is a great encouragement to those who are doing Christ's work, that it is a
work which shall certainly be done. It is a plough which God will speed. Or,
Secondly, Of the clearing up of the innocency of Christ's suffering
servants, that are called Beelzebub; their true character is now invidiously
disguised with false colours, but however their innocency and excellency are
now covered, they shall be revealed; sometimes it is in a
great measure done in this world, when the righteousness of the saints is
made, by subsequent events, to shine forth as the light: however it
will be done at the great day, when their glory shall be manifested to all
the world, angels and men, to whom they are now made spectacles, 1
Cor. iv. 9. All their reproach shall be rolled away, and their graces and
services, that are now covered, shall be revealed, 1 Cor. iv. 5.
Note, It is matter of comfort to the people of God, under all the calumnies
and censures of men, that there will be a resurrection of names as
well as of bodies, at the last day, when the righteous shall shine
forth as the sun. Let Christ's ministers faithfully reveal his truths,
and then leave it to him, in due time, to reveal their integrity.
[6.] That the providence of God is in a special manner conversant about the
saints, in their suffering, v. 29-31. It is good to have recourse to
our first principles, and particularly to the doctrine of God's universal
providence, extending itself to all the creatures, and all their actions,
even the smallest and most minute. The light of nature teaches us this, and
it is comfortable to all men, but especially to all good men, who can in
faith call this God their Father, and for whom he has a tender concern. See
here,
First, The general extent of providence to all the creatures, even
the least, and least considerable, to the sparrows, v. 29.
These little animals are of so small account, that one of them is not
valued; there must go two to be worth a farthing (nay, you shall have
five for a halfpenny, Luke xii. 6), and yet they are not shut out of the
divine care; One of them shall not fall to the ground without your
Father: That is, 1. They do not light on the ground for food, to
pick up a grain of corn, but your heavenly Father, by his
providence, laid it ready for them. In the parallel place, Luke xii. 6, it
is thus expressed, Not one of them is forgotten before God, forgotten
to be provided for; he feedeth them, ch. vi. 26. Now he that
feeds the sparrows, will not starve the saints. 2. They do not fall to
the ground by death, either a natural or a violent death, without the
notice of God: though they are so small a part of the creation, yet even
their death comes within the notice of the divine providence; much more does
the death of his disciples. Observe, The birds that soar above, when they
die, fall to the ground; death brings the highest to the earth. Some
think that Christ here alludes to the two sparrows that were used in
cleansing the leper (Lev. xiv. 4-6); the two birds in the margin are called sparrows;
of these one was killed, and so fell to the ground, the other was let
go. Now it seemed a casual thing which of the two was killed; the persons
employed took which they pleased, but God's providence designed, and
determined which. Now this God, who has such an eye to the sparrows, because
they are his creatures, much more will have an eye to you, who are his
children. If a sparrow die not without your Father, surely a man does
not,--a Christian,--a minister,--my friend, my child. A bird falls not into
the fowler's net, nor by the fowler's shot, and so comes not to be sold in
the market, but according to the direction of providence; your enemies, like
subtle fowlers, lay snares for you, and privily shoot at you,
but they cannot take you, they cannot hit you, unless God give them leave.
Therefore be not afraid of death, for your enemies have no power against
you, but what is given them from above. God can break their bows and
snares (Ps. xxxviii. 12-15; lxiv. 4, 7), and make our souls to escape as
a bird (Ps. cxxiv. 7); Fear ye not, therefore, v. 31.
Note, There is enough in the doctrine of God's providence to silence all the
fears of God's people: Ye are of more value than many sparrows. All
men are so, for the other creatures were made for man, and put under his
feet (Ps. viii. 6-8); much more the disciples of Jesus Christ, who are
the excellent ones of the earth, however contemned, as if not worth one
sparrow.
Secondly, The particular cognizance which providence takes of the
disciples of Christ, especially in their sufferings (v. 30), But
the very hairs of your head are all numbered. This is a proverbial
expression, denoting the account which God takes and keeps of all the
concernments of his people, even of those that are most minute, and least
regarded. This is not to be made a matter of curious enquiry, but of
encouragement to live in a continual dependence upon God's providential
care, which extends itself to all occurrences, yet without disparagement to
the infinite glory, or disturbance to the infinite rest, of the Eternal
Mind. If God numbers their hairs, much more does he number their heads, and
take care of their lives, their comforts, their souls. It intimates, that
God takes more care of them, than they do of themselves. They who are
solicitous to number their money, and goods, and cattle, yet were never
careful to number their hairs, which fall and are lost, and they never miss
them: but God numbers the hairs of his people, and not a hair of
their head shall perish (Luke xxi. 18); not the least hurt shall be done
them, but upon a valuable consideration: so precious to God are his saints,
and their lives and deaths!
[7.] That he will shortly, in the day of triumph, own those who now own him,
in the day of trial, when those who deny him shall be for ever disowned and
rejected by him, v. 32, 33. Note, First, It is our duty, and
if we do it, it will hereafter be our unspeakable honour and happiness, to confess
Christ before men. 1. It is our duty, not only to believe in Christ, but
to profess that faith, in suffering for him, when we are called to it, as
well as in serving him. We must never be ashamed of our relation to Christ,
our attendance on him, and our expectations from him: hereby the sincerity
of our faith, is evidenced, his name glorified, and others edified. 2.
However this may expose us to reproach and trouble now, we shall be
abundantly recompensed for that, in the resurrection of the just,
when it will be our unspeakable honour and happiness to hear Christ say
(what would we more?) "Him will I confess, though a poor
worthless worm of the earth; this is one of mine, one of my friends and
favourites, who loved me and was beloved by me; the purchase of my blood,
the workmanship of my Spirit; I will confess him before my Father,
when it will do him the most service; I will speak a good word for him, when
he appears before my Father to receive his doom; I will present him,
will represent him to my Father." Those who honour Christ he
will thus honour. They honour him before men; that is a poor
thing: he will honour them before his Father; that is a great
thing. Secondly, It is a dangerous thing for any to deny and disown Christ
before men; for they who so do will be disowned by him in the great
day, when they have most need of him: he will not own them for his
servants who would not own him for their master: I tell you, I know you
not, ch. vii. 23. In the first ages of Christianity, when for a
man to confess Christ was to venture all that was dear to him in this
world, it was more a trial of sincerity, than it was afterwards, when it had
secular advantages attending it.
[8.] That the foundation of their discipleship was laid in such a temper and
disposition, as would make sufferings very light and easy to them; and it
was upon the condition of a preparedness for suffering, that Christ took
them to be his followers, v. 37-39. He told them at first, that they
were not worthy of him, if they were not willing to part with all for
him. Men hesitate not at those difficulties which necessarily attend their
profession, and which they counted upon, when they undertook that
profession; and they will either cheerfully submit to those fatigues and
troubles, or disclaim the privileges and advantages of their profession.
Now, in the Christian profession, they are reckoned unworthy the dignity and
felicity of it, that put not such a value upon their interest in Christ, as
to prefer that before any other interests. They cannot expect the gains of a
bargain, who will not come up to the terms of it. Now thus the terms are
settled; if religion be worth any thing, it is worth every
thing: and, therefore, all who believe the truth of it, will soon come up to
the price of it; and they who make it their business and bliss, will make
every thing else to yield to it. They who like not Christ on these terms,
may leave him at their peril. Note, It is very encouraging to think, that
whatever we leave, or lose, or suffer for Christ, we do not make a hard
bargain for ourselves. Whatever we part with for this pearl of price, we may
comfort ourselves with this persuasion, that it is well worth what we give
for it. The terms are, that we must prefer Christ.
First, Before our nearest and dearest relations; father or mother,
son or daughter. Between these relations, because there is little room
left for envy, there is commonly more room for love, and, therefore, these
are instanced, as relations which are most likely to affect us. Children
must love their parents, and parents must love their children; but if they
love them better than Christ, they are unworthy of him. As we must not be deterred
from Christ by the hatred of our relations which he spoke of (v. 21,
35, 36), so we must not be drawn from him, by their love. Christians
must be as Levi, who said to his father, I have not seen him, Deut.
xxxiii. 9.
Secondly, Before our ease and safety. We must take up our cross
and follow him, else we are not worthy of him. Here observe,
1. They who would follow Christ, must expect their cross and take
it up. 2. In taking up the cross, we must follow Christ's
example, and bear it as he did. 3. It is a great encouragement to us, when
we meet with crosses, that in bearing them we follow Christ, who has
showed us the way; and that if we follow him faithfully, he will lead us
through sufferings like him, to glory with him.
Thirdly, Before life itself, v. 39. He that findeth his
life shall lose it; he that thinks he had found it when he has saved it,
and kept it, by denying Christ, shall lose it in an eternal death;
but he that loseth his life for Christ's sake, that will part with it
rather than deny Christ, shall find it, to his unspeakable advantage,
an eternal life. They are best prepared for the life to come, that sit most
loose to this present life.
[9.] That Christ himself would so heartily espouse their cause, as to show
himself a friend to all their friends, and to repay all the kindnesses that
should at any time be bestowed upon them, v. 40-42. He that
receiveth you, receiveth me.
First, It is here implied, that though the generality would reject
them, yet they should meet with some who would receive and entertain them,
would bid the message welcome to their hearts, and the messengers to their
houses, for the sake of it. Why was the gospel market made, but that if some
will not, others will. In the worst of times there is a remnant according to
the election of grace. Christ's ministers shall not labour in vain.
Secondly, Jesus Christ takes what is done to his faithful ministers,
whether in kindness or in unkindness, as done to himself, and reckons
himself treated as they are treated. He that receiveth you,
receiveth me. Honour or contempt put upon an ambassador reflects honour
or contempt upon the prince that sends him, and ministers are ambassadors
for Christ. See how Christ may still be entertained by those who would
testify their respects to him; his people and ministers we have always with
us; and he is with them always, even to the end of the world. Nay,
the honour rises higher, He that receiveth me, receiveth him that sent
me. Not only Christ takes it as done to himself, but through Christ God
does so too. By entertaining Christ's ministers, they entertain not angels
unawares, but Christ, nay, and God himself, and unawares too, as
appears, ch. xxv. 37. When saw we thee an hungered?
Thirdly, That though the kindness done to Christ's disciples be never
so small, yet if there be occasion for it, and ability to do no more, it
shall be accepted, though it be but a cup of cold water given to one of
these little ones, v. 42. They are little ones, poor and
weak, and often stand in need of refreshment, and glad of the least. The
extremity may be such, that a cup of cold water may be a great
favour. Note, Kindnesses shown to Christ's disciples are valued in Christ's
books, not according to the cost of the gift, but according to the love and
affection of the giver. On that score the widow's mite not only passed
current, but was stamped high, Luke xxi. 3, 4. Thus they who are truly rich
in graces may be rich in good works, though poor in the world.
Fourthly, That kindness to Christ's disciples which he will accept,
must b done with an eye to Christ, and for his sake. A prophet must be
received in the name of a prophet, and a righteous man in the
name of a righteous man, and one of those little ones in the
name of a disciple; not because they are learned, or witty, nor because
they are our relations or neighbours, but because they are righteous, and so
bear Christ's image; because they are prophets and disciples, and so are
sent on Christ's errand. It is a believing regard to Christ that puts an
acceptable value upon the kindnesses done to his ministers. Christ does not
interest himself in the matter, unless we first interest him in it. Ut
tibi debeam aliquid pro eo quod præstas, debes non tantum mihi præstare,
sed tanquam mihi--If you wish me to feel an obligation to you for any
service you render, you must not only perform the service, but you must
convince me that you do it for my sake. Seneca.
