Study

5. Into the tray of the Gentiles This makes still more evident what I have lately hinted, that the office, which was then bestowed on the apostles, had no other object than to awaken in the Jews the hope of an approaching salvation, and thus to render them more attentive to hear Christ. On this account, he now confines within the limits of Judea their voice, which he afterwards commands to sound everywhere to the farthest limits of the world. The reason is, that he had been sent by the Father to be

the minister of circumcision, to fulfill the promises, which had anciently been given to the fathers, (Romans 15:8.)

Now God had entered into a special covenant with the family of Abraham, and therefore Christ acted properly in confining the grace of God, at the outset, to the chosen people, till the time for publishing it were fully come. But after his resurrection, he spread over all nations the blessing which had been promised in the second place, because then the veil of the temple had been rent, (Matthew 27:51,) and the middle wall of partition had been thrown down, (Ephesians 2:14.) If any one imagine that this prohibition is unkind, because Christ does not admit the Gentiles to the enjoyment of the gospel, let him contend with God, who, to the exclusion of the rest of the world, established with the seed of Abraham alone his covenant, on which the command of Christ is founded.

6. But go rather to the lost sheep The first rank, as we have said, is assigned to the Jews, because they were the firstborn; or rather, because at that time they alone were acknowledged by God to belong to his family, while others were excluded.⁵⁶⁹⁵⁶⁹     “Les autres en estans eslogncz et bannis;” — “the others being removed and banished from it.” He calls them lost sheep, partly that the apostles, moved by compassion, may more readily and with warmer affection run to their assistance, and partly to inform them that there is at present abundant occasion for their labors. At the same time, under the figure of this nation, Christ taught what is the condition of the whole human race. The Jews, who were near to God, and in covenant with him, and therefore were the lawful heirs of eternal life, are nevertheless pronounced to be lost, till they regain salvation through Christ. What then remains for us who are inferior to them in honor?⁵⁷⁰⁵⁷⁰     “Qui n'avons point une telle prerogative;” — “who have not such a prerogative.” Again, the word sheep is applied even to the reprobate, who, properly speaking, did not belong to the flock of God, because the adoption extended to the whole nation; as those who deserved to be rejected, on account of their treachery, are elsewhere called the children of the kingdom, (Matthew 8:12.) In a word, by the term sheep, Christ recommends the Jews to the apostles, that they may dedicate their labors to them, because they could recognize as the flock of God none but those who had been gathered into the fold.

7. Preach, saying This is the preaching,⁵⁷¹⁵⁷¹     “La predication, ou publication;” — “the preaching, or publication.” I spoke of, by which Christ intended to arouse the minds of the nation to expect an approaching redemption. The kingdom of heaven is at hand For the kingdom of heaven Luke substitutes the kingdom of God; but the meaning is the same. It was to inform the Jews, first, that they owed their restoration to divine agency, and not to the kindness of men; secondly, that under the reign of God their condition would be prosperous; and, thirdly, that the happiness which had been promised to them was not earthly and fading, but heavenly and eternal.

8. Cure the diseased As he has bestowed on them power, so he enjoins them to be faithful and liberal in dispensing it, and charges them not to suppress that power, which had been lodged with them for the common benefit of all. By those miracles he shows why he was sent by the Father, and what was the design of his Gospel. It is not without design that he enjoins them to raise the dead and heal the sick, instead of bringing diseases on the healthy and inflicting death on the living. There is an analogy and resemblance, therefore, which those miracles bear to the office of Christ; and this is intended to inform us, that he came to bestow upon us every blessing, to rescue us from the tyranny of Satan and of death, to heal our diseases and sins, and to relieve us from all our miseries.

Freely you have received⁵⁷²⁵⁷²     “Vous l'avez receu pour neant;” — “you have received it for nothing.” That they may be more willing to communicate the gifts which he had bestowed on them, he declares that they were not entrusted to them for their own individual renown, but in order that they might be, as it were, a sort of channels for transmitting the free bounty of God. “Consider whence you derived this power. As it flowed without any merit of yours from the pure grace of God, it is proper that, through your agency, it should flow freely to others.”

We know how unwilling every man is to communicate to others what he considers to belong to himself, and how any one who excels the rest of the brethren is apt to despise them all. No higher commendation could have been given to a liberal communication of spiritual gifts, than by the warning which Christ gives them, that no man surpasses another through his own industry, but through the undeserved kindness of God. Now Christ has presented to us in his ministers a proof of that grace which had been predicted by Isaiah, (55:1)

Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat; yea, come, buy wine and milh without money and without price.

At the same time he shows, that no man will be a sincere minister of his word or dispenser of his grace, till he is prepared to bestow his labor gratuitously,⁵⁷³⁵⁷³     “S'il n'est prest de s'y employer, et d'y mettre son labor gratuitement, et sans consideration de son profit;” — “if he is not ready to be employed in it, and to bestow his labor on it gratuitously, and without regard to his own gain.” and that all hirelings basely corrupt and profane the sacred office of teaching. Yet it is not inconsistent with this gratuitous dispensation, that the teachers of the church receive public salaries, provided that they willingly and generously serve Christ and his church, and that their support is, in some sort, an accessory of their labor.

Matthew 10:9. Do not provide. As the embassy⁵⁷⁵⁵⁷⁵     “La commission et ambassade;” — “the commission and einbassy.” was of such a nature, that Christ wished the disciples to traverse the whole of Judea within a few days, and immediately to return to him, he forbids to carry luggage with them, by which this speed may be retarded. Some have ignorantly supposed that the rule here laid down for the ministers of the word, or for the apostles, is perpetual. We shall presently meet with a few sentences which have a more extensive reference: but the present injunctions not to carry baggage must undoubtedly be restricted to that temporary commission of which I have already spoken. The whole of the prohibition of gold, silver, a scrip, and two coats, which is given by Matthew, must be read in immediate connection, as is evident from the other two Evangelists.

I have therefore chosen to translate υὴ κτήσησθε, do not provide: for our Lord simply intended to forbid them to take any thing for the journey They might have scrips, and shoes, and a change of coats, at home; but that they may be better prepared for the journey, he orders them to leave every thing that would be burdensome. Such too is the import of what Mark says, to be shod with sandals There is an appearance of contradiction as to the staff, or stick for, according to Mark, the staff is allowed, while according to Matthew and Luke it is refused. But there is an ambiguity in the use of the Hebrew word שבט, (shebet;) and the Evangelists, though they wrote in Greek, used the word ῥάβδος in various senses. Matthew and Luke mean by it a rod which would be burdensome to the person who carries it: while Mark means by it a walking-stick to support and relieve a traveler. It is evident, that in making a journey it was customary to carry a staff; and hence those words of Jacob, With my staff, I passed over this Jordan, (Genesis 32:10,) by which he acknowledges that he came empty and without money into Syria.

10. For the laborer is worthy of his food. Christ anticipates an objection that might be made: for it might appear to be a harsh condition to travel through the whole of Judea without any provisions.⁵⁷⁶⁵⁷⁶     “N'ayans rien de quoy faire leurs despens;” — “having no means of paying their expenses.” Accordingly, Christ tells them, that they have no reason to dread that they will suffer hunger; because, wherever they come, they will at least be worthy of their food⁵⁷⁷⁵⁷⁷     “Ils gaigneront bien pour le moins leur nourriture;” — “they will get their food at least.” He calls them laborers, not that they resembled ordinary ministers, who labor in the Lord’s vineyard, and who, by planting and watering, bring it into a state of cultivation; but merely because they were the heralds of a richer and more complete doctrine. They did not at that time receive the office of preaching any farther than to render the Jews attentive to the preaching of the Gospel.

11. Inquire what person in it is worthy. Again, they might object that they would be deprived of the food to which they were entitled, because nobody would acknowledge them as laborers But Christ meets this difficulty also by ordering them to make inquiry what person in each city is worthy of the message of salvation. By these words, he bids them ask, if there are any godly and upright men, who have some fear and reverence for God, and of whose readiness to receive instruction good hopes may be entertained, that they may direct their labors chiefly to them. For, as they were not at liberty to remain long in any one place, it was proper to begin with those who, in some respect were better prepared.

Remain there till you depart. This too has a reference to dispatch: for if they had made a longer stay in any place, it would have been necessary to change their lodging, that they might not be too burdensome to any individual. When, therefore, Christ enjoins them to remain in the house of the person who shall first receive them, till they depart to another city, he intimates that they must make haste, so that, after having published the Gospel in one city, they may immediately run to another.

12. Salute it. As they could not distinguish the devout worshippers of God from despisers, he enjoins them to address in a friendly manner any family which they may have occasion to meet. The act of saluting is a kind of opening to a conversation. They had already been warned to look out for persons to entertain them, whose religious zeal was generally known and believed. But as it sometimes happens that persons of lofty reputation, when they are brought to a serious trial, discover their impiety, it was proper that this rule should be expressly laid down. The meaning therefore is: “Make trial, when you first enter, whether your entertainers will cheerfully submit to hear you. Whoever shall willingly embrace your doctrine, remain in their house, that your salutation may be confirmed. If any shall reject, depart from them immediately, and, so far as lies in your power, withdraw your salutation.”

13. If it be not worthy. The import of this mode of expression may be thus stated, — “As their ingratitude makes them unworthy to enjoy the blessing of God which you have supplicated for them, break off every bond of communication.” The word peace refers to the mode of salutation which generally used among the Jews. As the Hebrew word שלום, (shalom,) peace, denotes prosperity, when they desire that any one may be well and happy, and that his affairs may succeed to his wish, they pray that he may have peace I do acknowledge that the apostles brought to men a different kind of peace, but it is too great a refinement of speculation to make this passage refer to the free reconciliation which takes place between God and men.

14. And whoever will not receive you. This awful threatening of punishment against the despisers of the gospel was intended to animate his disciples, that they might not be retarded by the ingratitude of the world. He directs the apostles, indeed, what he wishes them to do if they meet with despisers. But his principal design was that, wherever their doctrine was rejected, their well-founded grief and distress might be relieved by consolation, that they might not fail in the middle of their course. And we see how Paul, relying on this consolation, boldly sets at naught all the obstinacy of men, moves on steadily in the midst of hindrances, and boasts that he is

a sweet savor to God, though he is the savor of death
to them that perish, (2 Corinthians 2:15,16.)

Now, this passage shows in what estimation the Lord holds his gospel, and, indeed, as it is an inestimable treasure, they are chargeable with base ingratitude who refuse it when offered to them. Besides, it is the scepter of his kingdom, and therefore cannot be rejected without treating him with open contempt.

Shake off the dust As the Lord here recommends the doctrine of the gospel, that all may receive it with reverence, and terrifies rebels by threatening severe punishment, so he enjoins the apostles to proclaim the vengeance which he threatens. But this they cannot do, unless they burn with very ardent zeal to make known the doctrines which they preach. We must therefore hold that no man is qualified to become a teacher of heavenly doctrine, unless his feelings respecting it be such, that he is distressed and agonized when it is treated with contempt.

To shake off the dust from the feet was probably a custom then prevalent in Judea, as a sign of execration; and was intended to declare that the inhabitants of the place were so polluted, that the very ground on which they trod was infected. That it was an ordinary custom I conjecture from our Lord’s manner of speaking of it as a thing well known. This form of execration confirms still more what I lately mentioned, that no crime is more offensive to God than contempt of his word: for he does not enjoin them to make use of so solemn a mode in expressing their detestation of adulterers, or murderers, or any description of malefactors.

Verily, I say to you That they may not imagine this to be an idle bugbear,⁵⁷⁸⁵⁷⁸     “Afin qu'il ne semble que ce soit une menace vaine, et (cornroe on dit) seulement pour faire peur aux petits enfans;” — “that it may not seem as if it were an idle threatening, and (as we say) only to frighten young children.” Christ declares that those who reject the gospel, will receive more severe punishment than the inhabitants of Sodom. Some view the word judgment as referring to the destruction of Jerusalem. But this is foreign to our Lord’s intention: for it must be understood as referring to the general judgment, in which both must give their account, that there may be a comparison of the punishments. Christ mentioned Sodom rather than other cities, not only because it went beyond them all in flagitious crimes, but because God destroyed it in an extraordinary manner, that it might serve as an example to all ages, and that its very name might be held in abomination. And we need not wonder if Christ declares that they will be treated less severely than those who refuse to hear the gospel. When men deny the authority of Him who made and formed them, when they refuse to listen to his voice, nay, reject disdainfully his gentle invitations, and withhold the confidence which is due to his gracious promises, such impiety is the utmost accumulation, as it were, of all crimes. But if the rejection of that obscure preaching was followed by such dreadful vengeance, how awful must be the punishment that awaits those who reject Christ when he speaks openly! Again, if God punishes so severely the despisers of the word, what shall become of furious enemies who, by blasphemies and a venomous tongue, oppose the gospel, or cruelly persecute it by fire and sword?

The injunctions which Matthew has hitherto related had no farther reference than to that former expedition or commission, which was to be terminated in a few days. But now Christ proceeds farther, and prepares them for a future period, by informing them, that they were not merely chosen for that brief exercise of preaching, but that an office of greater difficulty and of far higher importance awaited them. Though they were not immediately brought into those contests of which Christ speaks, yet it was advantageous for them to have previous warning, that any uneasiness which they might then suffer might be known to be a sort of preparative for a fiercer warfare to which they had been destined. It was no doubt true in reference to the first mission, that the apostles were like sheep in the midst of wolves: but as the Lord spared their weakness, and restrained the cruelty of the wolves from doing them any injury, these words properly relate to a subsequent period, when the Lord treated them more harshly. Before his resurrection, while the bridegroom was present, they were treated, so to speak, like guests at a marriage: but after the departure of the bridegroom, that softness and gentleness ceased, and they were reduced to such hardships as made them aware, that there were good reasons why they had been early furnished with those arms.

Perhaps, too, Matthew may have collected into one passage discourses which were delivered at different times: for Luke, as we shall afterwards see, (10:17) relates that the same things were said to the seventy disciples, who were placed in the room of the apostles. One thing is beyond dispute: These words did not merely foretell the consequences of that journey which they were now commencing, but gave them warning as to the whole course of their apostleship.

Matthew 10:16. Behold, I send you out The exhortation which immediately follows plainly shows the design of this admonition; and therefore the order of the passage must be explained in this manner: “You have need of wisdom and of harmlessness, because you will be like sheep in the midst of wolves ” The reason is drawn from the necessity of the case: for if they did not wisely exercise caution, they might be immediately devoured by the wolves; and, on the other hand, if they trembled at the rage of the wolves, or were incautious, they would presently waver, and would at length fail to perform their duty.

We shall first inquire what is meant by their being sent out as sheep in the midst of wolves Though men are cruel and bloody, the Lord might soften their ferocious temper; for he tames and subdues, whenever he pleases, the beasts of prey. When God does not subdue a considerable portion of mankind to the obedience of the gospels but leaves them in their own savage nature, he does it on purpose to try his ministers. Though all whom God does not regenerate with the spirit of gentleness are by nature wolves yet this designation is applied by Christ chiefly to the enraged enemies of the gospel, who are so far from being softened by hearing the voice of the pastor that they are inflamed to greater cruelty. The Lord sends the ministers of his word on the condition of dwelling in the midst of wolves; that is, of having many determined enemies and of being beset on every hand by many dangers, which render it no easy matter to discharge their duty in the midst of hindrances. To make the trial more severe, he does not supply them with defensive armor, but exposes them naked and defenseless to the teeth of the wolves

By calling them sheeps he does not refer to the sweetness and mildness of their manners, or to the gentleness of their mind, but only means that they will have no greater strength or fitness for repelling the violence of enemies than sheep have against the rage of wolves Christ requires no doubt, from his disciples that they shall resemble sheep in their dispositions, by their patience in contending against the malice of wicked men, and by the meekness with which they endure injuries, but the simple meaning of this passage is, that many powerful and cruel enemies are arrayed against the apostles, while they, on their part, are furnished with no means of defense,⁵⁸²⁵⁸²     “Combien que de leur cost, ils n'ayent aucune force ou munition externe;” — “while they, on their side, have no strength or outward protection.” If it be objected, that in this way there is no contrast between sheep and wolves, the reply is easy. Though the Lords by calling the enemies of the gospel wolves, expressed their power rather than their desire to do injury, yet as no man is known to be a wolf but by his rage against the gospel, Christ has joined these two things together, the fierce cruelty which impels them to shed blood, and the power with which they are armed.

Be therefore wise The general meaning is, that their wisdom in exercising caution must be so regulated, as to prevent them from being more timid than is necessary, or from becoming more sluggish in duty. We see that those who wish to pass for cautious and circumspect persons are, for the most part, timorous and lazy. It is no doubt proper for the disciples of Christ, surrounded as they are by dangers on every hand, to maintain the strictest caution; but as they are in extreme danger of being kept back by slothfulness, he bids them move forward honestly wherever their calling leads them.

This is pointed out by a twofold comparison, wise as serpents, and harmless as doves. Serpents, being aware that they are hated, carefully avoid and shrink from every thing that is hostile to them. In this manner he enjoins believers to take care of their life, so as not to rush heedlessly into danger, or lay themselves open to any kind of injury. Doves, on the other hand, though naturally timid, and liable to innumerable attacks, fly in their simplicity, imagine themselves safe till they are struck, and in most cases place themselves within the reach of the fowler’s snares. To such simplicity Christ exhorts his disciples, that no excess of terror may hinder them from pursuing their course. There are some who carry their ingenious reasonings still farther as to the nature of the serpent and of the dove, but this is the utmost extent of the resemblance. We see that Christ condemns that carnal wisdom, or rather that trickery, in which the greater part of men are too fond of indulging, while they look around them on every hand to discover how far it will be safe for them to proceed; and thus, from an unwillingness to encounter danger, they renounce the call of Christ.⁵⁸³⁵⁸³     “Ils renoncent Christ et sa vocation;” — “they renounce Christ and his calling.”

17. But beware of men Erasmus has inserted the word these, (beware of these men,) supposing that the article has the force of a demonstrative pronoun.⁵⁸⁴⁵⁸⁴     “Erasme a traduit, De ces hornroes: pource qu'il luy a sembl, que l'article Grec qul est mis avec le nora denotoit quelques certains hommes.” — “Erasmus translated it, Of these men: because he thought that theGreek article, which is joined to the noun, denoted some particular men.” —Προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων literally means but beware of THE men In Calvin's native tongue, les hommes denotes men in general, and in expressing the idea of the men, it became necessary to substitute ces for les, in order to avoid the circumlocution of les hommes, dont il s'agit But it would be proper to show cause why οἱ ἄνθρωποι should be here viewed as equivalent to πάντες ἄνθρωποι. Erasmus, writing in Latin, has supplied a defect of that language by almost the only means which he had in his power, the use of a demonstrative pronoun as a substitute for the definite article. “Cavete ab illis hominibus,” naturally interpreting τῶν ἀνθρώπων, as referring to the men who had just been described to the disciples as wolves, and in their intercourse with whom the utmost caution would be indispensable. — Ed. But in my opinion it is better to view it as indefinite, and as conveying a declaration of Christ, that caution ought to be exercised in dealing with men, among whom every thing is full of snares and injuries. But he appears to contradict himself: for the best way of exercising caution would have been to remain at home, and not to venture to appear in public. I reply, he points out here a different sort of caution, — not that terror and alarm which would keep them from discharging their duty, but a dread of being excessively annoyed by sudden calamities. We know that those who are surprised by unexpected afflictions are apt to fall down lifeless. Christ, therefore, desired that his disciples should foresee at a distance what would happen, that their minds might be early prepared for maintaining a conflict. In short, he sounds the trumpet to them, that they may quickly make ready for the battle: for as foresight, when it is excessive or attended by unnecessary anxiety, reduces many to a state of weakness, so many are intoxicated by an indolent security, and, rushing on heedlessly, give way at the critical moment.

For they will deliver you up to councils It may readily be inferred from these words, that the contests of which Christ forewarns the apostles must not be limited to the first journey, in which they met with nothing of this description. The object of this prediction is to prevent them from being ever cast down: for it was no ordinary attainment for poor and despised men, when they came into the presence of princes, to preserve composure, and to remain unmoved by any worldly splendor. He warns them, too, that not in Judea only, but in more distant places, they will be called to fight; and he does so, not merely for the purpose of preparing them by long meditation for that warfare, but that, as instructed and experienced masters, they might not scruple to yield themselves to heavenly guidance.

For a testimony to them and to the Gentiles This means that the will of God must be proclaimed even to foreign princes, and to distant nations, that they may be without excuse. Hence it follows, that the labor of the apostles will not be lost, for it will vindicate the judgment of God, when men shall be convicted of their obstinacy.

19. Be not anxious⁵⁸⁵⁵⁸⁵     “N'ayez point de souci;” — “have no anxiety.” A consolation is added: for in vain would Christ have given a hundred exhortations to the disciples, if he had not, at the same time, promised that God would be with them, and that through his power they would assuredly be victorious. Hence we infer, that Christ is very far from intending, by announcing those dangers, to abate the fervor of that zeal with which it would be necessary for the disciples to burn if they wished to discharge their duty in a proper manner. It is, no doubt, a great matter to endure the presence of princes; for not only fear, but even shame, sometimes overpowers well-regulated minds. What, then, may be expected, if princes break out into furious anger, and almost thunder?⁵⁸⁶⁵⁸⁶     “En sorte qu'il semblera quasi qu'ils foudroyent;” — “so that they will almost appear to thunder.” Yet Christ charges his disciples not to be anxious.

For in that hour shall be given to you what you shall speak The Spirit will suggest words to them. The more a man distrusts himself through consciousness of his own weakness, the more is he alarmed, unless he expect assistance from another quarter. Accordingly, we see that the reason why most men give way is, that they measure by their own strength, which is very small or almost nothing, the success of their undertakings. Christ forbids the disciples to look at their own strength, and enjoins them to rely, with undivided confidence, on heavenly grace. “It is not,” he says, “your ability that is in question, but the power of the Holy Spirit, who forms and guides the tongues of believers to a sincere confession of their faith.”

That they may not be alarmed by their present deficiency, he assures them that assistance will come at the very instant when it is needed. Frequently does it happen that the Lord leaves believers destitute of the gift of eloquence, so long as he does not require that they give him a testimony, but, when the necessity for it arrives, those who formerly appeared to be dumb are endued by him with more than ordinary eloquence. Thus, in our own time, we have seen some martyrs, who seemed to be almost devoid of talent, and yet were no sooner called to make a public profession of their faith, than they exhibited a command of appropriate and graceful language altogether miraculous.⁵⁸⁷⁵⁸⁷     “Et de faict, nous avons veu de nostre temps aucuns martyrs, lesquels ayans este le reste de leur vie quasi muets, et n'ayans point de grace a parler, toutesfois quand Dieu les a appelez a rendre confession de leur foy devant les ennenmis, c’a este un miracle du don excellent qu'ils out eu de parlet et respondre pertinemment et avec grace.” — “And, in fact, we have seen, in our own time, some martyrs who having been the rest of their life, as it were, dumb, and having no gracefulness of speech, yet when God called them to make confession of their faith before enemies, the excellent gift which they possessed, of speaking and replying appropriately and gracefully, was quite miraculous.”

Yet it was not the will of Christ that the apostles should be free from all care: for it was advantageous to them to have such a measure of anxiety, as to supplicate and entreat that the Spirit might be given to them; but he desired to remove that deep and uneasy thought which almost always tends to perplex and embarrass. So long as men indulge in conjecture what is to take place, or whether this or the other thing will happen, and do not rely on the providence of God, they are kept in a wretched state of trouble and uneasiness. And, indeed, those who do not render such honor to the providence of God, as to believe that it will seasonably relieve their wants, deserve to be tormented in this manner.

Matthew 10:21. And the brother will deliver up the brother to death. He first gives warning what heavy calamities await them, and then adds a remarkable consideration, which sweetens all their bitterness. First, he announces that those circumstances which other men find to be the means of protection, or from which they obtain some relief, will prove to the disciples a fresh addition to their misery. Brothers, who ought to assist them when oppressed, to stretch out their hand to them amidst their distresses, and to watch over their safety, will be their mortal enemies.

It is a mistake however, to suppose that it happens to none but believers to be delivered up to death by their brethren: for it is possible that a father may pursue his son with holy zeal,⁵⁹⁰⁵⁹⁰     “Par un zele sainct et plaisant a Dieu;” — “by a zeal that is holy and pleasing to God.” if he perceives him to have apostatized from the true worship of God; nay, the Lord enjoins us in such a case (Deuteronomy 13:9) to forget flesh and blood, and to bestow all our care on vindicating the glory of his name.⁵⁹¹⁵⁹¹     “De maintenir la gloire de son nom, a fin que punition soit faite de l'outrage commis contre sa majeste;” — “to maintam the glory of his name, that punishment may be inflicted on the outrage comnntted against his majesty.” Whoever has fear and reverence for God will not spare his own relatives, but will rather choose that all of them should perish, if it be found necessary, than that the kingdom of Christ should be scattered, the doctrine of salvation extinguished, and the worship of God abolished. If our affections were properly regulated, there would be no other cause of just hatred among us.

On the other hand, as Christ not only restores the kingdom of God, and raises godliness to its full vigor, but even brings men back from ruin to salvation, nothing can be more unreasonable than that the ministers of so lovely a doctrine should be hated on his account. A thing so monstrous, and so contrary to nature, might greatly distress the minds of simple men:⁵⁹²⁵⁹²     “Les gens simples, et d'esprit paisible;” — “simple people, and of peaceable dispositions.” but Christ foretells that it will actually take place.

22. But he who endured to the end shall be saved This single promise ought sufficiently to support the minds of the godly, though the whole world should rise against them: for they are assured that the result will be prosperous and happy. If those who fight under earthly commanders, and are uncertain as to the issue of the battle, are carried forward even to death by steadiness of purpose, shall those who are certain of victory hesitate to abide by the cause of Christ to the very last?

23. And when they shall persecute you. He anticipates an objection that might arise. If we must encounter the resentments of the whole world, what shall be the end of all this?⁵⁹³⁵⁹³     “Que sera ce a la fin, et que deviendrons-nous?” — “What shall be in the end, and what will become of us?” Though it may not be safe for them to remain in any place, yet Christ warns them not to despair, but, on the contrary, when they have been driven from one place, to try whether their labors in some other place may be of any avail. It is a mistake, however, to suppose that this is a bare permission: for it is rather a command given to the disciples, what it is the will of Christ that they should do. He who has sustained one persecution would willingly withdraw as a soldier who has served his time. But no such exemption is granted to the followers of Christ, who commands them to fulfill their whole course with unabated zeal. In short, the apostles are enjoined to enter into fresh contests, and not to imagine that, when they have succeeded in one or two cases, they have fully discharged their duty. No permission is granted to them to flee to a retired spot, where they may remain unemployed, but though their labor may have been unsuccessful in one place, the Lord exhorts them to persevere.

And yet the command implies also a permission. As to avoiding persecution, it ought to be understood in this manner: we must not condemn without distinction all who flee, and yet it is not every kind of flight that is lawful. Some of the ancients carried their zeal in this matter to an extreme and condemned flight as a species of disavowal. Were this true, some part of the disgrace would fall on Christ and his apostles. Again, if all without distinction are at liberty to flee, a good pastor could not be distinguished from a hireling during a season of persecution. We must abide by the moderation which Augustine recommends, when writing to Honoratus: No man must quit his station through timidity, either by betraying the flock through cowardice, or by giving an example of slothfulness; and yet no man must expose himself precipitately, or at random. If a whole church is attacked, or if a part of them is pursued to death, the pastor, whose duty it is to expose his life in place of any individual among them, would do wrong in withdrawing. But sometimes it may happen, that by his absence he will quell the rage of enemies, and thus promote the advantage of the church. In such cases, the harmlessness of the dove must be his guide, that effeminate persons may not seize on his conduct as an excuse for their timidity: for the flesh is always too ingenious in avoiding what is troublesome.

For verily I say to you. These words cannot be understood in the sense which some have given to them as relating to the first mission,⁵⁹⁴⁵⁹⁴     “Touchant le premier voyage, ou la premiere commission qu ont eue les apostres;” — “respecting the first journey, or the first commission which the apostles had.” but embrace the whole course of their apostleship. But the difficulty lies in ascertaining what is meant by the coming of the Son of man Some explain it as denoting such a progress of the gospel, as may enable all to acknowledge that Christ is truly reigning, and that he may be expected to restore the kingdom of David. Others refer it to the destruction of Jerusalem, in which Christ appeared taking vengeance on the ingratitude of the nation. The former exposition is admissible: the latter is too far-fetched. I look upon the consolation here given as addressed peculiarly to the apostles. Christ is said to come, when matters are desperate, and he grants relief. The commission which they received was almost boundless: it was to spread the doctrine of the Gospel through the whole world. Christ promises that he will come before they have traveled through the whole of Judea: that is, by the power of his Spirit, he will shed around his reign such luster, that the apostles will be enabled to discern that glory and majesty which they had hitherto been unable to discover.

24. The disciple is not above his master By his own example he now exhorts them to perseverance; and, indeed, this consolation is enough to banish all sadness, if we consider that our lot is shared with the Son of God. To make us feel deeper shame, he borrows a twofold comparison from what is customary among men. The disciple reckons it honorable to be placed on a level with his master, and does not venture to wish a higher honor, and again, servants do not refuse to share that condition to which their masters willingly submit. In both respects, the Son of God is far above us: for the Father has given to him the highest authority, and has bestowed on him the office of a teacher. We ought, therefore, to be ashamed of declining what he did not scruple to undergo on our account. But there is more need to meditate on these words than to explain them: for, in themselves, they are sufficiently clear.