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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 10:16–42. His four-level outline is real structure in the source text, so it is rendered as structure.
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, oikodespotes, 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 be 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.
Historical interpretation
Eleven Centuries of Reception
15 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But He also teaches us, that "He is rather to be feared, who is able to destroy both body and soul in hell," that is, the Lord alone; "not those which kill the body, but are not able to hurt the soul," that is to say, all bureau powers. Here, then, we have a recognition of the natural immortality of the soul, which cannot be killed by men; and of the mortality of the body, which may be killed: whence we learn that the resurrection of the dead is a resurrection of the flesh; for unless it were raised again, it would be impossible for the flesh to be "killed in hell."
"Fear not them who are able to kill the body, but are unable to do ought against the soul; but fear Him who can destroy both body and soul in hell." And then what does He allot to the fearful? "He who will value his life more than Me, is not worthy of Me; and he who takes not up his cross and follows Me, cannot be My disciple.
For "a fire shall proceed before His face, and shall utterly burn His enemies; " striking down not the body only, but the souls too, into hell. Besides, the Lord Himself demonstrates the manner in which He threatens such as judge: "For with what judgment ye judge, judgment shall be given on you." Thus He has not prohibited judging, but taught (how to do it).
Therefore neither threatening, nor evil speaking, nor power of their enemies should move them, seeing the judgment-day will disclose how empty, how nought all these were.
Therefore they ought to inculcate constantly the knowledge of God, and the profound secret of evangelic doctrine, to be revealed by the light of preaching; having no fear of those who have power only over the body, but cannot reach the soul; Fear not those that kill the body, but cannot kill the soul.
Then, because He had lifted them up on high, He again gives warning of the perils also, adding wings to their mind, and exalting them high above all. For what saith He? "Fear not them which kill the body, but are not able to kill the soul." Seest thou how He set them far above all things, persuading them to despise not anxiety only and calumny, dangers and plots, but even that which is esteemed of all things most terrible, death? And not death alone, but by violence too? And He said not, "ye shall be slain," but with the dignity that became Him, He set this before them, saying, "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;" bringing round the argument, as He ever doth, to its opposite. For what? is your fear, saith He, of death? and are ye therefore slow to preach? Nay for this very cause I bid you preach, that ye fear death: for this shall deliver you from that which is really death. What though they shall slay you? yet over the better part they shall not prevail, though they strive ten thousand ways. Therefore He said not, "Who do not kill the soul," but, who "are not able to kill." For wish it as they may, they shall not prevail. Wherefore, if thou fear punishment, fear that, the more grievous by far.
Seest thou how again He doth not promise them deliverance from death, but permits them to die, granting them more than if He had not allowed them to suffer it? Because deliverance from death is not near so great as persuading men to despise death. You see now, He doth not push them into dangers, but sets them above dangers, and in a short sentence fixes in their mind the doctrines that relate to the immortality of the soul, and having in two or three words implanted a saving doctrine, He comforts them also by other considerations.
But now the contrary takes place: Him, namely, who is able to destroy the soul, that is, to punish it, we fear not, but those who slay the body, we shudder at. Yet surely while He together with the soul punishes the body also, they cannot even chasten the body, much less the soul: and though they chasten it ever so severely, yet in that way they rather make it more glorious.
Seest thou how He signifies the conflicts to be easy? Because in truth, death did exceedingly agitate their souls, inspiring terror for a time, for that it had not as yet been made easy to overcome, neither had they that were to despise it partaken of the grace of the Spirit.
Otherwise; It might seem that what is here said should be applied generally; but it is by no means intended as a general maxim, but is spoken solely with reference to what had gone before with this meaning; If you are grieved when men revile you, think that in a little time you will be delivered from this evil. They call you indeed impostors, sorcerers, seducers, but have a little patience, and all men shall call you the saviours of the world, when in the course of things you shall be found to have been their benefactors, for men will not judge by their words but by the truth of things.
Then having delivered them from all fear, and set them above all calumny, He follows this up appropriately with commanding that their preaching should be free and unreserved; What I say to you in darkness, that speak ye in the light; what ye hear in the ear, that preach ye upon the housetops.
As He said, He that believeth on me, the works that I do he shall do also, and greater things than these shall he do; (John 14:12.) so here He shows that He works all things through them more than through Himself; as though He had said, I have made a beginning, but what is beyond, that I will to complete through your means. So that this is not a command but a prediction, showing them that they shall overcome all things.
Observe how He sets them above all others, encouraging them to set at nought cares, reproaches, perils, yea even the most terrible of all things, death itself, in comparison of the fear of God. But rather fear him, who can destroy both soul and body in hell.
Note also, that He does not hold out to them deliverance from death, but encourages them to despise it; which is a much greater thing than to be rescued from death; also this discourse aids in fixing in their minds the doctrine of immortality.
(Verse 28) And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell. Truly, the soul is invisible and incorporeal, according to the denser substance of our body. And it will certainly be punished and feel torments when it receives its original body, so that it may be punished with the one with whom it sinned.
But rather fear Him who is able to destroy both soul and body in Gehenna. The name Gehenna is not found in the old books, but is first mentioned by the Savior. Let us therefore inquire what is the occasion of this statement. We have read more than once that there was an idol of Baal near Jerusalem, at the roots of Mount Moriah, where the Siloam flows. This valley and plain of small fields was irrigated and wooded, full of delights, and a grove consecrated to the idol. But the people of Israel had fallen into such great madness, that they sacrificed in the desolate vicinity of the temple, surpassing the strictness of religion with their delights, and they burned or initiated their sons into demons. And that place was called Gehenna, that is, the Valley of the Sons of Hinnom. This is written in the Book of Kings (2 Kings 23), Chronicles (2 Chronicles 28), and Jeremiah (Jeremiah 7, 19, and 32) in great detail. And God threatens that He will fill the place itself with the bodies of the dead, so that it may never be called Topheth and Baal, but may be called Polyandrium, that is, a burial mound of the dead. Therefore, the future punishments and eternal torments by which sinners are tormented are denoted by the name of this place. Moreover, we read in the book of Job (Job 24) that there are two hells, one of excessive heat and one of cold.
Beelzebub is the idol of Accaron who is called in the book of Kings, the God of flies; 'Bel,' signifying idol; (2 Kings 1:3.) 'zebub,' a fly. The Prince of the dæmons He calls by the name of the foulest of idols, which is so called because of the uncleanness of the fly, which destroys the sweetness of ointment.
How is it then that in the present world, the sins of so many are unknown? It is of the time to come that this is said; the time when God shall judge the hidden things of men, shall enlighten the hidden places of darkness, and shall make manifest the secrets of hearts. The sense is, Fear not the cruelty of the persecutor, or the rage of the blasphemer, for there shall come a day of judgment in which your virtue and their wickedness will be made known.
We do not read that the Lord was wont to discourse to them by night, or to deliver his doctrine in the dark; but He said this because all His discourse is dark to the carnal, and His word night to the unbelieving. What had been spoken by Him they were to deliver again with the confidence of faith and confession.
Otherwise; What you hear in mystery, that teach in plainness of speech; what I have taught you in a corner of Judæa, that proclaim boldly in all quarters of the world.
This word is not found in the Old Scriptures, but it is first used by the Saviour. Let us enquire then into its origin. We read in more than one place that the idol Baal was near Jerusalem, at the foot of Mount Moriah, by which the brook Siloc flows. This valley and a small level plain was watered and woody, a delightful spot, and a grove in it was consecrated to the idol. To so great folly and madness had the people of Israel come, that, forsaking the neighbourhood of the Temple, they offered their sacrifices there, and concealing an austere ritual under a voluptuous life, they burned their sons in honour of a dæmon. This place was called Gehennom, that is, The valley of the children of Hinnom. These things are fully described in Kings and Chronicles, and the Prophet Jeremiah. (2 Kings 23:10. 2 Chron. 28:3. Jer. 7:32; 32:35.) God threatens that He will fill the place with the carcases of the dead, that it be no more called Tophet and Baal, but Polyandrion, i. e. The tomb of the dead. Hence the torments and eternal pains with which sinners shall be punished are signified by this word.
When Jesus says “hell,” he is emphasizing that punishment there is eternal. By “hell” he means the condemnation awaiting those who receive recompense according to their life.His choice of words shows that there is a great difference between the two things. He first says “kill” but next says “destroy,” and from destruction there is no longer any salvation.
The gospel is life. Impiety and infidelity are the death of the soul. So then, if the soul can die, how then is it yet immortal? Because there is always a dimension of life in the soul that can never be extinguished. And how does it die? Not in ceasing to be life but by losing its proper life. For the soul is both life to something else, and it has it own proper life. Consider the order of the creatures. The soul is the life of the body. God is the life of the soul. As the life that is the soul is present with the body, that the body may not die, so the life of the soul (God) ought to be with the soul that it may not die.How does the body die? By the departure of the soul. I say, by the departure of the soul the body dies, and it lies there as a mere carcass, what was a little before a lively, not a contemptible, object. There are in it still its several members, the eyes and ears. But these are merely the windows of the house; its inhabitant is gone. Those who bewail the dead cry in vain at the windows of the house. There is no one there within it to hear.… Why is the body dead? Because the soul, its life, is gone. But at what point is the soul itself dead? When God, its life, has forsaken it.… This then we can know and hold for certain: the body is dead without the soul, and the soul is dead without God. Every one without God has a dead soul. You who bewail the dead rather should bewail sin. Bewail ungodliness. Bewail disbelief.
(De Civ. Dei, xiii. 2.) This cannot be before the soul is so joined to the body, that nothing may sever them. Yet it is rightly called the death of the soul, because it does not live of God; and the death of the body, because though man does not cease to feel, yet because this his feeling has neither pleasure, nor health, but is a pain and a punishment, it is better named death than life.
To the foregoing consolation He adds another no less, saying, Fear ye not them, namely, the persecutors. And why they were not to fear, He adds, For there is nothing hid which shall not be revealed, nothing secret which shall not be known.
Some indeed think that these words convey a promise from our Lord to His disciples, that through them all hidden mysteries should be revealed, which lay beneath the veil of the letter of the Law; whence the Apostle speaks, When they have turned to Christ, then the veil shall be taken away. (2 Cor 3:16.) So the sense would be, Ought you to fear your persecutors, when you are thought worthy that by you the hidden mysteries of the Law and the Prophets should be made manifest?
The meaning therefore is, What I say to you in darkness, that is, among the unbelieving Jews, that speak ye in the light, that is, preach it to the believing; what ye hear in the ear, that is, what I say unto you secretly, that preach ye upon the housetops, that is, openly before all men. It is a common phrase, To speak in one's ear, that is, to speak to him privately.
And what He says, Preach ye upon the housetops, is spoken after the manner of the province of Palestine, where they use to sit upon the roofs of the houses, which are not pointed but flat. That then may be said to be preached upon the housetops which is spoken in the hearing of all men.
. He teaches them to despise even death, for punishment in gehenna is yet more fearful, He says. Those who slay accomplish the destruction of only the body, while they are perhaps the benefactors of the soul. But God punishes both the soul and the body of those whom He casts into gehenna. He says "in gehenna," indicating the perpetual nature of the punishment, for gehenna is never ending.
(ord.) Otherwise; What I say unto you while you are yet held under carnal fear, that speak ye in the confidence of truth, after ye shall be enlightened by the Holy Spirit; what you have only heard, that preach by doing the same, being raised above your bodies, which are the dwellings of your souls.
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Summary
Matthew 10:28 presents a stark and profound contrast between the limited power of human adversaries and the ultimate, eternal authority of God. In this pivotal instruction to His disciples, Jesus urges them not to fear those who can inflict only physical harm, but rather to cultivate a reverent awe for God, who alone possesses the power to determine the eternal destiny of both body and soul in the afterlife. This declaration serves as a foundational call to prioritize an eternal perspective and to place ultimate trust and allegiance in the Creator.
Context
Literary Context
This verse is embedded within Jesus' extensive commissioning discourse to His twelve apostles in Matthew 10. As Jesus sends them out to proclaim the kingdom, heal, and cast out demons, He simultaneously prepares them for the inevitable opposition, persecution, and suffering they will face. The preceding verses (e.g., Matthew 10:16-25) detail the various forms of hostility, including betrayal by family, arrests, and even death, that they will encounter for His name's sake. Amidst these dire warnings, Jesus intersperses profound encouragement, assuring them of divine protection and the ultimate triumph of truth. Matthew 10:28 stands as a powerful antidote to the natural human fear of persecution, redirecting the disciples' ultimate allegiance and reverence from temporal authorities to the eternal God. It is a call to courage and unwavering faith in the face of earthly threats, setting the stage for subsequent assurances of God's meticulous care, even over sparrows (Matthew 10:29-31).
Historical & Cultural Context
The disciples were being sent into a world where opposition to their message was not merely theoretical but a tangible threat. In first-century Judea, religious and political authorities (both Jewish and Roman) held significant power, including the power of arrest, imprisonment, and execution. The concept of martyrdom for one's faith was not new, but Jesus' words gave it a distinct theological framework. The reference to "hell" (Greek: Gehenna) carries significant cultural weight. Gehenna was the Greek transliteration of the Hebrew Ge Hinnom (Valley of Hinnom), a literal valley outside Jerusalem. Historically, it was a place where child sacrifices were offered to Molech (2 Kings 23:10), later becoming a refuse dump where fires burned continually to consume waste and carcasses. By Jesus' time, it had become a vivid metaphor for a place of fiery judgment and eternal destruction, deeply ingrained in Jewish apocalyptic thought. This imagery would have immediately conveyed to His Jewish listeners a profound sense of ultimate, irreversible divine judgment, far surpassing any earthly suffering.
Key Themes
This verse contributes significantly to several major theological and narrative themes within Matthew's Gospel and the broader biblical narrative. Firstly, it highlights The Sovereignty and Ultimate Authority of God over all life and destiny, contrasting it sharply with The Limited Power of Human Oppressors. While humans can inflict physical death, their power ends there; they cannot touch the eternal soul. Secondly, it underscores the critical theme of The Proper Object of Fear. Jesus commands His followers not to fear those who can only cause temporal harm, but rather to cultivate a reverent, awe-filled fear of God. This is not a cowering dread but a profound respect for His holiness, justice, and ultimate authority over life and eternity, a concept echoed in Proverbs 9:10. Thirdly, the verse compels believers to adopt an Eternal Perspective, valuing their spiritual well-being and relationship with God far above temporal safety or comfort. The temporary suffering of the body is insignificant compared to the eternal consequences for the soul, a truth that empowers disciples to endure persecution and remain faithful, knowing their ultimate reward is with God (Matthew 5:10-12).
Exposition and Analysis
Key Word Analysis
Meaning "to frighten, i.e. (passively) to be alarmed; by analogy, to be in awe of, i.e. revere." In the first instance ("fear not them"), it denotes a cowering dread or terror that paralyzes action and compromises faith. In the second instance ("rather fear him"), it signifies a profound reverence, awe, and respect for God's power and holiness, which motivates obedience and trust rather than paralysis. This distinction is crucial for understanding the nature of biblical fear.
Meaning "breath, i.e. (by implication) spirit, abstractly or concretely (the animal sentient principle only; thus distinguished on the one hand from πνεῦμα [pneuma], which is the rational and immortal soul; and on the other from ζωή [zoē], which is mere vitality, even of plants: these terms thus exactly correspond respectively to the Hebrew נֶפֶשׁ [nephesh], רוּחַ [ruach] and חַי [chai])." In this context, psychē refers to the immortal, non-physical essence of a human being, the animating life principle that transcends physical death and continues to exist eternally.
"of Hebrew origin (גַּיְא and הִנֹּם); valley of (the son of) Hinnom; ge-henna (or Ge-Hinnom), a valley of Jerusalem, used (figuratively) as a name for the place (or state) of everlasting punishment." Jesus uses this term to denote the ultimate, final place of divine judgment and eternal punishment, characterized by destruction and separation from God. It signifies an irreversible state of conscious suffering and ruin of well-being, not annihilation of existence.
Verse Breakdown
"And fear not them which kill the body,"
Jesus begins with a command to release the grip of fear from human adversaries. The phrase "kill the body" (G615 apokteínō and G4983 sōma) refers to physical death, the most extreme form of harm humans can inflict. This part of the command acknowledges the real and present danger the disciples faced, yet immediately mitigates its ultimate significance.
"but are not able to kill the soul:"
This clause introduces the crucial limitation of human power. The conjunction "but" (G1161 dé) emphasizes the contrast. While humans can end physical life, they have no dominion over the "soul" (G5590 psychḗ), the eternal, non-physical essence of a person. This provides immense comfort and courage, as it asserts that the most profound part of a person—their eternal self—remains beyond the reach of human malice.
"but rather fear him which is able to destroy both soul and body in hell."
This is the counter-command, directing fear to its proper object: God. The adverb "rather" (G3123 mâllon) intensifies the contrast. God alone possesses the absolute power (G1410 dýnamai) to "destroy" (G622 apóllymi) both the "soul" and the "body" in "hell" (G1067 géenna). "Destroy" here does not imply annihilation but rather a state of utter ruin, loss, and eternal condemnation—a complete and irreversible separation from God's presence and blessing, leading to conscious suffering. This profound warning underscores the gravity of sin and the ultimate consequences of rejecting God's authority.
Literary Devices
Matthew 10:28 is rich in literary devices that amplify its message. The most prominent is Contrast, which is central to the verse's structure and meaning. Jesus sets up a direct opposition between "them which kill the body" and "him which is able to destroy both soul and body in hell," highlighting the vast disparity between human and divine power. This contrast is further emphasized by the repeated use of "but" (G1161 dé and G1161 dé) and "rather" (G3123 mâllon), which serve to pivot the listener's focus from the temporal to the eternal, and from human threats to divine authority. The phrase "kill the body" versus "kill the soul" employs Parallelism with a striking Antithesis, underscoring the qualitative difference in the targets of destruction. Furthermore, the term "hell" (Gehenna) functions as a powerful Metaphor and Symbolism. Drawing on the historical Valley of Hinnom, it evokes vivid imagery of fire, decay, and utter destruction, symbolizing the ultimate and irreversible judgment of God. This metaphorical use transforms a physical location into a spiritual reality, communicating the severity of eternal consequences.
Theological and Thematic Connections
Matthew 10:28 is a cornerstone passage for understanding the nature of true fear, the sovereignty of God, and the eternal destiny of humanity. It unequivocally asserts God's ultimate authority over life and death, both physical and spiritual, challenging believers to align their priorities with an eternal perspective. The "fear of the Lord" it advocates is not a cowering terror but a profound reverence that acknowledges His absolute power, holiness, and justice. This reverential fear liberates believers from the fear of human persecution and empowers them to live courageously for Christ, knowing that the worst humans can do is temporary, while God's judgment and salvation are eternal. It underscores the preciousness of the soul and the terrifying reality of eternal separation from God for those who reject Him.
Reflection and Application
Matthew 10:28 remains profoundly relevant for believers today, challenging us to re-evaluate the true objects of our fear and allegiance. In a world where societal pressure, cancel culture, and even physical threats can arise for those who stand firm in their faith, this verse calls us to an unshakeable courage rooted in an eternal perspective. It compels us to prioritize God's will and eternal consequences over human opinion or temporal safety. Living out this truth means being willing to speak truth, uphold righteousness, and follow Christ's commands, even when it is unpopular or costly. It reminds us that our ultimate security and destiny rest in God's hands alone, not in the fleeting power of any earthly authority. This understanding should cultivate a deep, reverent awe for God, motivating us to live lives of obedience, repentance, and faithful discipleship, knowing that He alone holds the keys to both life and eternity.
Questions for Reflection
FAQ
What is the difference between "killing the body" and "destroying both soul and body in hell"?
"Killing the body" refers to physical death, the cessation of biological life. This is the extent of human power; humans can end a person's earthly existence. "Destroying both soul and body in hell," however, refers to God's unique and ultimate authority over eternal destiny. The "soul" (Greek: psychē) is the immortal, non-physical essence of a person. To "destroy" (Greek: apóllymi) in this context does not mean annihilation or ceasing to exist, but rather a state of utter ruin, loss, and eternal condemnation. It signifies an irreversible state of conscious separation from God's presence and blessing, a spiritual death that extends beyond physical death and encompasses the whole person (both the re-embodied soul and body in the resurrection, as implied by the phrase "both soul and body"). This ultimate judgment takes place in "hell" (Greek: géenna), a metaphor for the place of eternal punishment.
Does "fear God" mean to be terrified of Him?
While the word "fear" (Greek: phobéō) can imply terror, in the context of "fearing God," it primarily means to hold Him in reverent awe, profound respect, and worshipful submission. It's an acknowledgment of His absolute holiness, power, justice, and sovereignty. This kind of fear leads to obedience, trust, and a desire to please Him, rather than cowering dread. It's a healthy, appropriate response to the Creator of the universe who holds ultimate authority over life and death. This reverential fear is often described as the "beginning of wisdom" in the Old Testament (Proverbs 9:10).
Is "hell" in Matthew 10:28 a literal place of fire, or is it symbolic?
The term "hell" in this verse is géenna (Gehenna), which originated from the Valley of Hinnom, a literal valley outside Jerusalem. This valley became a refuse dump and a place associated with impurity and judgment. Jesus frequently used géenna as a powerful metaphor and symbol for the ultimate place of divine judgment and eternal punishment. While the imagery of fire and destruction is symbolic of the severity and nature of this judgment—representing torment, separation, and utter ruin—the reality of what it signifies is profoundly literal: a conscious, eternal state of separation from God for those who reject Him. It is not merely a metaphor for a bad life, but a real, eternal consequence for sin, as seen in other passages like Matthew 25:41.
Christ-Centered Fulfillment
Matthew 10:28, while a stark warning, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The very "Him" whom we are to fear—the One with ultimate authority over soul and body in hell—is revealed to us through Christ. Jesus, as the incarnate Son of God, perfectly embodies the divine authority and judgment mentioned here. Yet, He is also the one who, through His life, death, and resurrection, provides the only escape from the very destruction He warns about. He Himself faced the ultimate "killing of the body" on the cross, demonstrating that even death had no power over His divine soul, for He rose again, conquering death and the grave (Acts 2:24). By His atoning sacrifice, Jesus disarmed "him who has the power of death, that is, the devil" (Hebrews 2:14-15). Therefore, for those who are "in Christ Jesus," there is "no condemnation" (Romans 8:1), because He bore the judgment for sin. Our fear of God is transformed from a dread of punishment into a reverent love and worship, knowing that through faith in Jesus, we have passed from death to eternal life, escaping the destruction of both soul and body in hell (John 5:24). Thus, Matthew 10:28 ultimately points us to Christ as our deliverer from ultimate judgment and the source of our eternal security.