Behold I send you as sheep in the midst of wolves. Be ye therefore wise as serpents and simple as doves.

“(Hom. xxxiii.) Having removed all care and anxiety from the Apostles, and armed them with the miraculous powers, He proceeds to foretell the evils which should befal them. First, that they might know his knowledge of the future; secondly, that they should not think that these things befel them because of the want of power in their Master; thirdly, that they might not be amazed if these things had come upon them unexpectedly; fourthly, that after hearing these things, they might not be dismayed in the season of His cross; and lastly, that they might learn a new method of warfare. He sends them unprovided, bidding them look to those who should receive them for support; but rests not in that, but shews his power still further, Lo, I send you as sheep in the midst of wolves. Where observe that He does not say merely ‘to wolves,’ but in the midst of wolves, to shew His excellent might therein, that the sheep would overcome the wolves though they were in the midst of them; and though they received many bites from them, yet were they not destroyed, but rather convert them. And it is a much greater and a more wonderful power that can change their hearts than that can kill them. Among wolves He teaches them to shew the meekness of sheep.”

“(Hom. in Ev. xvii. 4.) For he who undertakes the office of preacher ought not to do evil, but to suffer it, and by his meekness to mollify the wrath of the angry, and by his wounds to heal the wounds of sinners in their affliction. And even should the zeal of right-doing ever require that He should be severe to those that are placed under Him, His very severity will be of love and not of cruelty, outwardly maintaining the rights of discipline, and inwardly loving those whom He corrects. Too many, when they are entrusted with the reins of government, burn to make the subjects feel them, display the terrors of authority, and forgetting that they are fathers, rather desire to be thought lords, changing a station of lowliness into that of lofty dominion, if they ever seem outwardly to fawn on any one, they inwardly hate him; of such He spoke above; They come to you in sheep’s clothing, but inwardly they are ravening wolves. (Mat. 7:15.) For prevention whereof we ought to consider that we are sent as sheep among wolves, whose innocence we ought to preserve, not having the tooth of malice.”

“Above, the Lord instructed them concerning their office, and concerning the necessities for sustenance; but now he instructs them concerning the dangers that threaten. And concerning this he does two things. First, the instruction is set forth under a figure; second, he explains that figure, at but beware of men. Concerning the first, he first foretells the dangers; second, how they ought to conduct themselves amid the dangers, at be therefore wise as serpents, and simple as doves. He says therefore, Behold, I send you. For he had said, into whatever city you enter, etc., and then, that the workman is worthy of his food; they might believe that all ought to receive them, and so he excludes this — as if to say, it will not be so. Behold, I send you as sheep in the midst of wolves — that is, I send you into dangers. And he says this for two reasons: lest it be imputed to his ignorance, or to his powerlessness, that he could not protect them. Likewise he told them this, lest they should think themselves deceived. And he compares them to sheep on account of their meekness, but their persecutors to wolves on account of their rapacity; for Christ himself was a sheep, of whom it is said in Isaiah 53:7: "he shall be led as a sheep to the slaughter." And the disciples are sheep; Psalm 94:7: "but we are his people, and the sheep of his pasture." But lest you believe that this is not by my will, I send you into the midst of wolves; John 20:21: "as the Father has sent me, I also send you." And why did God will to send them thus into dangers? This was for the manifestation of his power, because if he had sent some armed men, that would be imputed to their own violence, not to the power of God; therefore he sent poor men. For it was a great thing that through poor men, and despised, and unarmed men, so many were converted to the Lord, as the Apostle says in 1 Corinthians 1:26: "God did not choose many powerful and noble men; but the things that are foolish of the world God chose," and so on. Be therefore wise as serpents, and simple as doves. Here he shows how they ought to conduct themselves. And because two evils could befall them: for if the apostles had consented to them, evil could befall them; if they had contradicted them, evil could likewise befall them; therefore he admonishes them to two things: namely, to prudence, and to simplicity. To prudence, that they might avoid evils inflicted upon them; to simplicity, that they might not inflict evils. Hence, because I send you, be prudent. He wills them to have the prudence of the serpent. The prudence of the serpent consists in this, that it always seeks to defend its head. Christ is the head, whom he commands them to preserve. Hence 2 Timothy, last chapter, 7: "I have fought the good fight, I have finished the course, I have kept the faith." Likewise they ought to preserve the head, 1 Corinthians 11:3, which is the principle of the whole; Proverbs 4:23: "with all keeping, guard your heart." Likewise there is another prudence of the serpent: that when it grows old, it passes through a narrow hole, and strips off its garment, or skin; thus we ought to do in our manner of life. And the Apostle says, Colossians 3:9: "stripping off the old man with his deeds," and so on. Likewise we ought to have the prudence of the serpent in preaching; for, as is found in Genesis 3:1ff, on account of the cunning of the serpent the human race was cast down, because it attacked the weaker sex; likewise it showed her the tree. Thus preachers ought to convert sinners through the more suitable means. Likewise they ought to persuade by the wood of the cross, so that just as that one made progress by the tree unto evil, so these might make progress unto good. And simple as doves. Now he had compared them to the sheep, because it does not murmur back, and likewise does no harm; here he compares them to the dove, because it has no anger in its heart. Likewise, simple as against deceitfulness, which bears one thing in the heart, another on the lips, according to Psalm 27:3: "they speak peace with their neighbor, but evils are in their hearts." Against torments, they are to have patience and simplicity. Proverbs 11:3: "the simplicity of the just shall guide them." Afterward he explains the dangers, saying, but beware of men, and so on. And first in general; second in particular. Because they are simple, they might believe that he was sending them into the midst of wolves in such a way that he meant this literally; therefore he explains, beware of men. For each thing ought to be named from that which is most principal in it. Hence one must see what moves most principally in a man: if it is reason, he is a man; if it is wrath, he is a bear or a lion; if it is concupiscence, then he is not a man, but rather a pig, or a dog. Hence although they are men by nature, yet they are wolves by disposition; in Psalm 48:13: "but man, when he was in honor, did not understand; he was compared to senseless beasts, and became like them," and so on. And elsewhere, Psalm 31:9: "do not become like the horse and the mule, in which there is no understanding." For they will deliver you up, and so on. First he touches upon those to whom they will be delivered up; second, by whom they will be delivered up, at but brother will deliver up brother, and so on. And first he shows what has been said; second he comforts them, at but when they deliver you up, and so on. And first he says to whom they are to be delivered up; second, what follows from this delivering up, at and in their synagogues they will scourge you. Concerning the first, thus: such was the custom among the Jews, that if someone first spoke, or acted against the law, he was first called before the Council, and reproved; but if a second time, he was scourged along with the reproof; but if a third time, he was either put to death, when they had the power, or, to be put to death, he was handed over to the one in whom the power resided. And this was done, as is said in Acts 4:1ff and 5:16; for there it is said that when the apostles were speaking to the people, they threatened them; and after this, when they were still speaking, having beaten them they told them that they should not speak, and the third time they stoned Stephen, and delivered James to Herod. Therefore beware, for they will deliver you up in their councils; Psalm 25:4: "I have not sat with the council of vanity, and I will not go in with those who act unjustly." And you shall be led before governors and kings, as before Herod, and many others. But you ought to have great consolation, because it is for my sake — namely, for him whom you love. Augustine: love makes all things as though empty and as though nothing. Likewise, blessed are they who suffer persecution for justice's sake, etc., above, 5:10. And what will follow from this? This shall be for a testimony to them — that is, against them, that is, against the Jews and the Gentiles. For because they will deliver you up in the councils, this will be a testimony against them. Likewise because you will be brought before kings and governors, this likewise will be against them. Hence below, 23:34: "behold, I send to you wise men and scribes, and some of them you will kill, and you will scourge in your synagogues," and so on. Or thus: for a testimony to them, namely to the Jews and the Gentiles, because I send you to them as witnesses of my faith to the Jews and the Gentiles; hence "martyr" is the same as "witness"; because through your passion you will be witnesses of my passion; Acts 1:8: "and you shall be my witnesses in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth," and so on. But when they deliver you up, do not be anxious about how or what you are to speak, and so on. The apostles might say: we are unlearned fishermen, we will be struck dumb with astonishment. And it is no wonder, since Moses, who was instructed in the law, when the Lord commanded that he go to Pharaoh, said, "I am of a more hindered tongue." Exodus 4:10. Therefore, that he might exclude this, he says, but when they deliver you up, and so on. And he does three things. First he excludes their astonishment; second he promises the gift of wisdom, at for it shall be given to you in that hour what you are to speak; third, the author of the gift, at for it is not you who speak, but the Spirit of your Father who speaks in you. Do not, therefore, be anxious about this. And he excludes two things: both as to what is said, and as to the manner of speaking. The first pertains to wisdom; the second to eloquence. But this seems to be against what the apostle Peter says in his canonical letter: "always ready to give satisfaction to everyone who asks you a reason for the faith and hope that is in you." Chrysostom resolves this, saying that when someone has need to respond, and has time to deliberate, he ought not to wait for divine assistance; but the apostles, when they were in tribulation, did not have time, and so they ought to commit themselves to the Son of God: so too it is the case that when someone has the capacity, he ought to do what he can; but certainly if he does not have time, he ought to commit himself to the Son of God, yet he ought not to tempt God if he has time to think. Therefore the Lord did not say only, do not be anxious, but says, when they deliver you up ... do not be anxious, and so on. And there follows upon that promise, for it shall be given to you in that hour; because in the hand of God are all our words, Wisdom 7:16. And Exodus 4:12: "I will be in your mouth, and I will teach you what you are to speak." And Luke 21:15: "I will give you a mouth and wisdom." And who is the author? Certainly the Holy Spirit. For it is not you who speak, but the Spirit of your Father who speaks in you. Similar is what is found in 2 Corinthians 13:3: "do you seek a proof of him who speaks in me, Christ?" But what of the fact that these men appeared to be seized? It must be noted that every action that is caused by two things, of which one is the principal agent, and the second the instrumental one, ought to be named from the more principal. These men were agents instrumentally, the Holy Spirit principally; therefore the whole action ought to be named from the Holy Spirit. But it must be seen that sometimes a spirit moves by disturbing the reason, sometimes it moves by strengthening it. Hence this is the difference between the motion of the Devil and that of the Holy Spirit. For man is not master of himself except through reason, by which he is free; hence when a man is not moved according to reason, then the motion is one of seizure. When it is with reason, then the motion is said to be from the Holy Spirit. For the motion of the Devil disturbs the reason. These men, however, although they spoke by the Holy Spirit, nevertheless reason remained in them; and therefore they also spoke of themselves, not as those who are seized. Hence he brings them back to the prophetic truth, as is found in 2 Peter 1:19: "and we have a more sure prophetic word." But the apostles might say: who will deliver us up? We have no enmities. First, therefore, he shows by whom they will be delivered up; second he applies a consolation, at but he who shall persevere unto the end, he shall be saved. Someone might guard himself poorly against a persecution foretold to him only in general; therefore he foretells it in particular. And he says two things as to the first. But brother will deliver up brother. This, according to the letter, sometimes happened, that a father delivered up a son, and conversely, and brother delivered up brother, either on account of fear, or on account of hatred; for such is the power of the faith that among men who are not of the same faith, friendship is scarcely firm. And this is what he says: for brother will deliver up brother, and so on. Hence it is also said in Jeremiah 9:4: "that each one should have no confidence in his brother." And on this account it is necessary that they beware, both on account of the injury which a man suffers, and on account of the loss of friendship; in Psalm 54:13: "if my enemy had cursed me, I would indeed have borne it." Likewise, more than this, because you will go not to your intimates, but to strangers. And this will not avail, because you will be hated by all men. Hence in John 16:2: "the hour comes in which everyone who kills you will think that he is offering service to God." But was this indeed true? Were there not many who received them? Therefore he was speaking of the men who lived in a merely human way. But others, who were of God, received them. But the reason for this is assigned in John 15:18-19: "if you had been of the world, the world would love what was its own; but because you are not of the world, therefore the world hates you." Likewise the Lord promised consolation, because for my name's sake. For this ought to be sweet to you, to suffer for my name, as is found in 1 Peter 4:14: "if you are reproached for the name of Christ, blessed shall you be." Likewise for another reason he comforts them, because tribulation was to redound to their great profit. For because he foresaw that many would fall, therefore he admonishes them to perseverance; for he who shall persevere unto the end, he shall be saved. Hence 2 Timothy, last chapter, 7-8: "I have fought the good fight, I have finished the course, I have kept the faith; for the rest, there is laid up for me a crown of justice, which the Lord, the just judge, will render to me on that day." Hence in Leviticus it is said that the tail was offered up, that is, the end. But when they persecute you in this city, flee into another. Above he taught about the dangers, in which he explained what he had said, behold, I send you, etc.; now, however, he teaches how they ought to conduct themselves. And this part is divided: because first he teaches them to beware of evils and danger as to prudence; second he teaches them to have equanimity amid dangers, at do not therefore fear. Concerning the first, he first teaches them to avoid bodily danger; second, spiritual danger, at the disciple is not above the teacher. Concerning the first he does two things. First he hints at the evil of the dangers; second he responds to a tacit objection, at amen I say to you, and so on. He says therefore: it has thus been said, that he who shall persevere unto the end shall be saved; yet do not on this account expose yourselves to trials — rather, when they persecute you in this city, flee into another. And this is expedient for the weak, lest, incautiously exposing themselves, they should fail; Proverbs 14:15: "the shrewd man considers his steps, the fool passes on and is confident." Likewise he also teaches the perfect; and if not for their own sake, yet for the sake of the salvation of others, as is found in Philippians 1:24: "but to remain in the flesh is necessary for your sake." Now the Lord showed this when, on account of Herod, he fled into Egypt, as is found above, 2:14. Likewise the disciples did this, as is found in Acts 8:1. But against this an objection is raised from what is found in John 10:12, that the hireling flees, and leaves the sheep. Therefore it seems that this does not pertain to them, but to hirelings. Augustine answers that persecution either threatens a single person: and then he ought to withdraw, and leave some others through whom salvation may come about; or if it threatens the whole Church, it is fitting either that the whole Church flee to safer places, as has already been done; or that some flee, and some remain firm, or that the shepherd remain with the flock. There follows, amen I say to you, you shall not have gone through the cities of Israel, till the Son of man come. He responds to a tacit objection. They might say: you send us to Judea; if they expel us, where shall we go? I say: granted that they expel you from one city, flee into another; and you will not be able to travel through all the cities of Judea, until the Son of man come — that is, until he rise from the dead, and then he will send you to the Gentiles, as is found at the end, 28:19: "go, teach all nations." Hilary explains it otherwise. For he says that this speaks of a second sending, namely when he says, when they persecute you — that is, flee from Judea to the Gentiles, as is found in Acts 13:46: "it was necessary that the kingdom of God be preached to you first; but because you reject it, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles." But they might say: why do you wish that we leave our own people? Because you will not be able to finish going through the cities to the end, then the children of Israel will be brought to completion. In the mystical sense, thus: when heretics persecute you with their authorities, drive them back with authorities; for they will not be brought to an end until the truth be made manifest. For the disciple is not above the master. Here he admonishes them not to fail: first by example; second by benefit, at do not therefore fear them; third from divine judgment, at and do not fear those who kill the body. First he exhorts them not to fail, by example; and first he sets forth the comparison; second he applies it to the matter at hand. And first he introduces what is unfitting; second what is complete. He says therefore, the disciple is not above the master. For they might say: you say that we shall be hated by all men; how shall we be able to bear so much hatred? The Lord had given them great wisdom, and great power: hence honor is owed to wisdom, reverence to power; therefore the Lord sets himself as an example as to both. The disciple is not above the master, insofar as he is a disciple; hence if they have not shown me the honor that is due to a master, neither will they show it to you. Likewise, nor is the servant greater than his lord; and this as to lordship. Hence John 13:13: "you call me Master, and Lord, and you say well, for so I am," and so on. But it ought to be a glory to each one if he be as his lord or master; therefore he adds, it is enough for the disciple that he be as his master. For just as it is the case in things that each thing is perfect when it can generate something like itself, so too then is the disciple perfect, when he is fully like his master; and likewise concerning the servant. Therefore it ought not to be burdensome to you if you are as I am; hence it is found in 1 Peter 2:21: "Christ suffered for us, leaving you an example, that you should follow his steps." And Ecclesiastes 2:12: "who is he that can follow his lord?" Then he calls them members of the household: if they have called the father of the household Beelzebub, how much more the members of his household? And he calls them members of the household for greater familiarity: hence it is a great gift to suffer for Christ, as is found in James 1:2-3: "count it all joy, brothers, when you fall into various trials, knowing that the trial of your faith works patience." And Acts 5:41: "the apostles went rejoicing from the presence of the Council, because they were held worthy to suffer reproach for the name of Jesus." Hence it is no great thing, for a member of the household to suffer for a friend. Ephesians 2:19: "you are fellow citizens of the saints, and members of the household of God." Hence if they call the father of the household Beelzebub, it is no wonder if they speak reproaches against you. But what is meant by Beelzebub? It must be known that Ninus is said to have been the son of Belus: hence he had an image of his father honored, and called it Bel. Then afterward it was translated into another language, and it was called Beelzebub. Zebub, that is, fly: for sacrifice was offered to this idol with much blood, where many flies gather. Do not therefore fear them, and so on. Here he exhorts them not to fail amid tribulations, from the benefit conferred on them. And first he comforts them; second he gives a comparison; third he applies it to the matter at hand. He says therefore: they will persecute you, but do not fear, because you ought to fear nothing but evil; but it is a great good to bear what the Lord bore. Hence Paul, in Galatians, last chapter, 17, gloried, saying: "I bear the marks of my Lord in my body." For nothing is covered that shall not be revealed. This can be referred either to what precedes, or to what follows. To what precedes, thus: these men will call you Beelzebub; but it is not to be worried about, because in the end their malice will be made manifest. Therefore do not fear, because nothing is covered that shall not be revealed; as is found in 1 Corinthians 4:5: "therefore do not judge before the time, until the Lord come, who will reveal the hidden things of darkness, and will make manifest the counsels of hearts." And hidden. Covered and hidden differ: for hidden denotes something not manifest, as is that which another has in his heart, according to what is said above, chapter 9:4: "why do you think evil in your hearts?" But covered is also said of something which, even if it is manifest, is nevertheless covered over by something else. Or it can be explained thus: do not fear, because if your truth is not immediately evident, yet afterward it will be made evident. Then the Lord instructs them just as an advocate is instructed: for first he is taught how he ought to plead his case before he speaks it before others. Thus the Lord had chosen the disciples to sow his word to every people; therefore he first wished to teach them in secret, saying: what I tell you in the dark, speak in the light. There are two disciplinary senses: hearing and sight. What is said in the dark is hidden; likewise what is heard in the ears. What I tell you in the dark, speak in the light, because in the light all things are made manifest. Likewise, what is heard in the ear is hidden; therefore he says, and what you hear in the ear, preach upon the housetops. But against this, it seems, is what is said in John 18:20: "in secret I have spoken nothing." But this must be understood thus: I have spoken nothing in secret which could not be said in the open. Or thus: what I tell you in the dark — that is, among the Jews, who are darkness. Hence Ephesians 5:8: "you were once darkness." Or: what I say to you who are darkness, speak in the light; 1 Corinthians 4:5: "who will illumine the hidden things of darkness, and will make manifest the counsels of hearts." And what you hear in the ear, preach upon the housetops. Proverbs 10:14: "the wise hide knowledge." And Job 5:27: "that which has been heard, ponder in your mind." Upon the housetops — because in certain regions the custom is that the roofs are flat; so that even there a manifestation can be made to all. In the mystical sense, he preaches upon the housetops who, subjecting the flesh to himself, preaches to others. And do not fear those who kill the body. Above he showed that they ought not to depart from the confession of the truth, both on account of the example, and on account of the benefit; now he shows that they ought not to depart from it, from divine judgment, because deeds are subject to divine justice. Or it can be continued otherwise. He taught how persecutions are to be avoided; now, however, he teaches that they should not desist from the carrying out of their office on account of anything. Now three things could hinder them: reproaches, fear of death, carnal affection. He taught, therefore, that they should not desist on account of reproaches; now, however, that they should not desist on account of fear of death; then, that they should not on account of carnal affection, at do not think that I have come to send peace upon the earth. Hence according to this, he first teaches that those who kill the body are not to be feared, lest the preaching of the truth be abandoned; second, they are not to be feared, because they can do little, at but they cannot kill the soul; third he shows who are to be feared, namely those who can do much. First, therefore, he says, do not fear those who kill the body. And why? Because the body has in itself a necessity of dying, hence it does not bring about something that would not otherwise be going to happen at some time; Romans 8:10: "if Christ is in you, the body indeed is dead because of sin." Likewise, because the killing of the body is desirable on account of glory; hence Romans 7:24: "who will free me from the body of this death?" Likewise, because it is brief and momentary; 2 Corinthians 4:11: "for we who live are always delivered unto death." And therefore do not fear. Isaiah 51:12: "who are you, that you should fear a mortal man, and the son of man, who withers like grass?" But they cannot kill the soul. Here he touches on the fact that they can do little, because they cannot kill the soul; hence the spirit always lives; Ecclesiasticus 15:17-18: "before man is life and death, good and evil: whatever pleases him shall be given to him." For just as the body lives through the soul, so the soul lives through God: and thus God is the life of the soul. They are not, therefore, to be feared, because they can do little. Do not, therefore, fear them; but rather fear him who can destroy both soul and body in Gehenna. If you say that those who kill the body are to be feared, rather he is to be feared who can also destroy the soul. And it must be noted that the name Gehenna, as Jerome says, is not found in Scripture, yet it is taken up by the Savior from Jeremiah 19:6, where it is said: "behold, the days come, and this place shall no more be called the valley of the sons of Ennon, but the valley of slaughter." Hence the valley of Ennon is at the foot of the mountain of Jerusalem, which was a most fertile valley, and was called the valley of Ennon. Now it happened that that place was consecrated to an idol; and therefore, because they had turned themselves to pleasures, the Lord threatened that they would be slain, and that the place should no longer be called Ennon, but coriander, that is, the burial-place of the dead; therefore he calls this place Gehenna. Hence he says: do not only fear those who kill the body, but rather fear him who can destroy both soul and body in Gehenna, because God is not to be served on account of fear of punishment, but on account of love of justice, as is found in Romans 8:15: "for you have not received the spirit of servitude unto fear; but you have received the spirit of adoption of the sons of God." And it must be noted that here he excludes two errors. For some said that the soul, when the body dies, perishes; and this he destroys, when he says, who can send the soul into Gehenna. Hence it is clear that it remains after the body dies. Likewise there was a position of certain people, that there would be no resurrection, as is found in 1 Corinthians 15:12. And this he excludes, because if the body and the soul are sent into Gehenna, it is established that there will be a resurrection: and this is found in Revelation 20:9: "they shall be sent in the resurrection into the pool of fire and brimstone." Are not two sparrows sold for a farthing? Thus it has been said that these are not to be feared, because they cannot do more, and so on. Likewise they are not to be feared, because that little which they can do, they cannot do except by divine providence. And first he sets forth divine providence concerning birds; second concerning men, at but the hairs of your head are all numbered; third he enjoins security upon them, do not therefore fear, and so on. He says therefore, are not two sparrows — by sparrows he gives us to understand all small birds — sold for a farthing? And in this he notes their cheapness, because two are had for a farthing, since just as unity is the smallest among numbers, so the as is the smallest among monetary units. But note, according to Augustine, that something is said to be worth something in two ways: either according to the dignity of its nature, and in this way a single sparrow is worth more than a denarius; or according as it is referred to our use, and in this way the denarius is worth more. But it is objected that Luke 12:6 puts five sparrows, and two farthings. It must be said that the difference is small: if two are had for a farthing, and five for two, there is no great difference. And not one of them shall fall to the ground without your Father — that is, without the providence of the Father. And why does he say this? Because this saying agrees with the word of the law, Leviticus 14, that when someone was cured of leprosy, he offered two sparrows, and one was sacrificed, while the other, together with cedar wood and hyssop, was dipped in the blood of the slain bird, and the one to be cleansed was sprinkled, and thus the living bird was let go. He wills, therefore, that two are taken, and one is not killed; and this does not happen without the providence of God. Hilary explains it thus: by the two sparrows are understood the body and the soul, and they are given for a farthing, that is, for a slight pleasure; Isaiah 50:1: "behold, you were sold for your iniquities; and for your crimes I have put away your mother." And of these, only one falls to the earth, namely the body; but the soul tends toward judgment. But it is objected: God has no care for oxen; therefore neither for sparrows. It must be said that God has care of all things, as is found in Wisdom 12:13: "there is no other God besides you, to whom there is care of all things." But it must be known that he provides for all things according to the mode of their nature. Now there is this diversity in created things, that some are naturally free, but others are not. That creature is called free, in whose power it is to do what it wills; not free, which does not have this. Hence he provides for rational creatures as free, but he provides for others as servants: just as a father of a household provides otherwise for his free children, otherwise for his servants; he provides for his children for their own sake, but for his servants according as they are for the use of their masters, and also according as each one is more suited to serving. Thus divine mercy distributes to rational creatures for their own sake, because the whole thing happens for their good, or for their correction from evil. Hence for them all things are either rewards or punishments of their merits. But what happens to irrational creatures, happens either for the salvation of men, or for the completion of the universe, as is found in 3 Kings 13, that a certain prophet was killed by a lion, and this on account of his fault. A mouse is killed by a cat, to preserve the good of the universe. For this is the order of the universe, that one animal should live off another. Therefore, consequently, he shows that he has a different care for men than for brute animals, when he says, but the hairs of your head are all numbered. He shows that there is a difference in the providence of God, from the fact that he provides in different ways. For he had said that of the sparrows, not one falls to the ground without the Father: but here he says that not only will you not fall, but not even your hairs. And here he notes providence concerning the smallest of things, because all things that are in them are ordered to them, and the Lord provides concerning these. But it must be noted that he says, are numbered. But the reason is, because it is customary that what someone wishes to retain for himself, that he numbers; but what he wishes to dispense, he hands over to another. Hence this is the difference between the providence over rational creatures and others, because they are immediately ordered to God, since such a creature is capable of God, but others are not. Likewise, the things which we count, we wish to preserve for ourselves; and therefore he did not say above that the sparrows were numbered, because they do not last forever; but men are such that they last forever, because the soul is everlasting. But here is a question: if the hairs are numbered, will not all that is cut off from the hair be restored whole again in the resurrection? And if this is so, the length will be unseemly. Some say that the matter does not perish; but that what would be superfluous in one part, will pass over into another part. But granted that nothing has been diminished, what then will become of it? Therefore it must be understood that there were three opinions on this. Some said that nothing will rise again except what belongs to the essential reality of human nature. Others, however, said that nothing will rise again except what was derived from Adam, which has thus been multiplied to such a great extent. Others still, that not only what is from Adam, but also what was derived from one's nearest parent. Hence whatever is added, which belongs to the reality of human nature, will rise again; but what pertains to the quantity of the parts, will not rise again. But against this it seems that the heat acting upon the nutrimental moisture acts also upon the radical moisture, and thus a man does not consume the one without consuming the other, since they are mixed together with one another. Therefore it seems one must say otherwise, that whatever belongs to the reality of human nature will remain, only as far as pertains to completeness. Now I call that which belongs to the reality of human nature, flesh according to species; but the other, flesh according to matter. But flesh according to species will rise again, not according to matter. But what is meant by flesh according to species? It must be said that the parts of a man can be considered either as to form, or as to matter. As to form, they always remain. But if we consider the matter as subtracted, something flows out and flows back in, as is evident in fire. For if wood is added to a fire, the fire according to species remains the same; yet the matter flows, according to the removal of the wood as it is consumed. Hence that which is more perfect will rise again. Hence he does not say: your hairs are weighed, but numbered; hence they will not rise again in weight, but in form. Do not fear, and so on. Here he shows their security, from the fact that they can do only a little; and that which they can do, they cannot do without the providence of God. Do not therefore fear: you are of more worth than many sparrows. For "you have subjected all things under his feet, sheep and oxen, all of them, and moreover the beasts of the field," as is found in Psalm 8:8. And Genesis 1:26: "let us make man to our image and likeness"; and there follows: "and let him have dominion over the birds of the air, and the fishes of the sea, and the beasts, and the whole earth, and every creeping thing that moves upon the earth." Every one therefore who shall confess me before men, I also will confess him before my Father. Here he touches upon the benefit which comes from confessing him. Second, the loss which comes from denial, at but he who shall deny me before men, I also will deny him before my Father. He says therefore: thus I will that you die and suffer. And why? Certainly for your own benefit. For he who shall confess me before men, and so on. And he refutes the error of a certain one, who said that it is not necessary to confess the faith, except before God in the heart, and not with the mouth before men; which is here shown to be false, because "with the heart, belief is unto justice, but with the mouth, confession is made unto salvation," Romans 10:10. I will confess him before my Father — namely, when I shall have access to the Father, when it will be said, come, you blessed of my Father, and so on. But they might say: you are on earth, this can be of little worth; therefore he adds, who is in heaven, and he has power. But he who shall deny — by word, as Peter did, or by deed, as those of whom it is said in Titus 1:16: "certain ones confess with their mouth that they know God, but by their deeds deny him." I also will deny them, when he shall say, as is found above, chapter 7:23: "I never knew you" — that is, I never approved of you. Do not think that I have come to send peace upon the earth, and so on. Above he admonished the disciples not to desist from the preaching of the truth, neither on account of reproaches, nor on account of fear of death; now, however, he admonishes that they should not desist even on account of carnal affection. And first he shows that a separation from carnal affection threatens them; second, how they ought to conduct themselves, at he who loves father or mother more than me, is not worthy of me. Concerning the first he does three things. First he excludes a supposed intention; second he sets forth his own proposal; third he explains it. The second, at I have not come to send peace; the third, at for I have come to set a man at variance against his father, and so on. He says therefore: they might suppose thus: what is this, Lord, that so many things will befall us? At your coming we believed we would have peace. And therefore he says, do not think, and so on. But what of what he says? Is it not found in Luke 2:14, that when the Lord was born the angels sang, "glory to God in the highest, and on earth peace to men of good will"? And the bishop himself, when he first turns to the people, says: peace be with you; and above, did not the Lord announce peace? Therefore it must be said that peace is twofold, namely good, and evil. By the name of peace, concord is signified. There is an evil peace, concerning which it is found in Wisdom 14:22: "but living in a great war of ignorance, they call so many and so great evils peace." This peace is that of carnal affections. This I have not come to establish. Hence Revelation 6:4: "it was given to him to take peace from the earth." There is also a good peace, concerning which Ephesians 2:14: "he is our peace, who has made both one"; and therefore the angels sang, Luke 2:14: "and on earth peace to men of good will." Therefore, I have not come to send peace, but a sword. It is of the nature of a sword to divide. This sword is the word of God; Hebrews 4:12: "the word of God is living, and effectual, and more piercing than any two-edged sword." Hence also: "the sword of the spirit, which is the word of God," Ephesians, last chapter, 17. This sword has been sent into the earth. And some believed, some did not. And therefore war arises, as is found in Galatians 4:9: "how do you turn again to the weak and needy elements, which you desire again to serve," and so on. Hence he came to bring about this division. He came, therefore, to send a sword, etc. — namely the word — but only in part, because some believed, and this was from him; but some did not, and this was from their own malice. This, however, is also caused by him, because he permits it, as is found in Romans 1:26: "for this cause God gave them up to shameful passions." But someone might say: you have come to separate. Between whom have you come to separate? Is it not between different and unrelated people? And he shows that it is not so, but between those most closely joined. For I have come, he says, to set a man at variance against his father, and so on. For there is a twofold greatest union: one is a natural union; the other domestic, or household; therefore he sends the sword against both. Natural friendship is founded upon a natural act, and this is generation, or the union of male and female; domestic or household friendship is founded upon affinity. Against the first, therefore, I have come to set a man at variance against his father. But there is a question here. It was said above, I have not come to destroy the law, but to fulfill it. But the law commands: honor your father, and so on. The solution: I say that you ought to obey him where he does not draw you back from the love of God; but where he draws you back, you are not bound to obey. And the daughter against her mother — and this as to generation. And the daughter-in-law against her mother-in-law. And in this the new law agrees with the old, as is found in Exodus 32, where it is said: "if any man is the Lord's, let him join himself to me. And all the sons of Levi gathered themselves to him, to whom he said: let every man put his sword upon his thigh." And there follows: "and let every man kill his brother, and his friend." And that was reckoned to the praise of the Levites, as is found in Deuteronomy 33:8, where it is said, of Levi also he said: "your perfection and your doctrine belong to your holy man." And there follows: "who said to his father and to his mother, I do not know you; and to his brothers, I do not know you; and they did not acknowledge their own sons." But here is a question, because here he enumerates six persons; whereas in Luke 12:53 only three are enumerated. And it must be said that it is the same in both places, because the mother is the same, and so is the mother-in-law of his wife. Likewise he sets forth what pertains to household intimacy, where he says, and a man's enemies shall be those of his own household, and so on. And it is found in Jeremiah 20:10: "and I heard the reproaches of many, and terror on every side: persecute him, and we will persecute him — from all the men who were my friends of peace." And see that all this is found in Micah 7:6: "the son treats the father with contempt, and the daughter rises up against her mother, the daughter-in-law against her mother-in-law, and a man's enemies are those of his own household." He who loves father or mother more than me, is not worthy of me. Here he shows how they ought to conduct themselves in this division. If you wish to receive the sword of the Lord, it is necessary that you be divided from those whom he has named. But someone might say: I do not wish to be divided from my father, and the like; therefore he says, he who loves father or mother more than me, is not worthy of me. The Lord exhorts that he be preferred above all carnal love. And first he sets forth the exhortation; second, the benefit that follows from it, at he who receives you, receives me. And he sets forth three degrees. For it is natural that a man love his father, but it is more natural that a father love his son; likewise it is even more natural that he love himself. Why then does the father love the son more, than conversely? Some assign the reason that the father can have more certain knowledge concerning his son — whether he is truly his son — than the son concerning his father. Likewise, the longer someone has clung to another, the more he is rooted in love of him. Likewise another reason, because each one loves himself more than another. But the son is, as it were, a part separated from the father, whereas the father is not a part of the son; therefore, and so on. Likewise it is natural that each thing love what it has made. But there is a diversity according to some, because in a certain respect the son loves the father more: for naturally there is a descent from the father into the son, yet naturally the son is subject to the father; therefore the father naturally loves the son, even a spiritual father, as is found in 1 Corinthians 4:14: "not to confound you do I write this, but I admonish you as my dearest children." But children are naturally subject to their father; therefore they naturally honor their father, and are more angered at an injury inflicted on their father than on themselves, and desire glory for their father more than for themselves; Proverbs 17:6: "the glory of children are their fathers." Hence, he who loves father or mother more than me, is not worthy of me, because he himself is God. But God is to be loved before all things; Job 32:21: "I will not accept the person of a man, and I will not make God equal to man." For God is goodness itself; therefore he is to be loved more. He is not, therefore, worthy of me, who loves father or mother more than me. And he who loves son or daughter, and so on. Why does the son love the father? It must be said that whatever the son has, he has from the father: for he has nourishment and instruction from the father. And this the son cannot give to the father; but what the son receives from the father, he receives more abundantly from God. For he himself teaches us, as is found in Job 35:11: "who teaches us more than the beasts of the earth, and instructs us more than the birds of the air," and so on. Likewise he feeds us, as is said in Genesis concerning Jacob. Likewise he preserves us into perpetuity. And this a man has more from God than a son has from a father. Therefore God is always to be loved more. "I know that my Redeemer lives, and on the last day I shall rise again from the earth, and I shall be clothed again with my skin, and in my flesh I shall see my God," Job 19:25.”

“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, Mat 10:16. 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, Mat 10:22. 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 (Joh 15:25), 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, Co1 4:13. We hate what is noxious, and they are counted the troublers of the land (Kg1 18:17), and the tormentors of their neighbours, Rev 11:10. 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 (Mat 10:17, Mat 10:18), 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, Ecc 3:16. 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 (Mat 10:21); 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 11:11. They were put to death as criminals, so the enemies meant it, but really as sacrifices (Phi 2:17; Ti2 4:6); 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, Mat 10:25. 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, Mat 10:26) that which is hid will be brought to light. (5.) These sufferings are here represented by a sword and division, Mat 10:34, Mat 10:35. 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 6:4; Rev 19:21), and the sword of persecution, with which the world fights against the disciples, being cut to the heart with the sword of the word (Act 7:54), and tormented by the testimony of Christ's witnesses (Rev 11:10), 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 (Mat 10:35), 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 (Pro 29:10), and therefore heaven is so much opposed on earth, because earth is so much under the power of hell, Eph 2:2. These hard things Christ's disciples must suffer, (1.) From men (Mat 10:17). "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, Co1 15:32. 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: Saevis inter se convenit ursis - Even savage bears agree among themselves. It is very grievous to have men rise up against us (Psa 124:1-8), from whom we might expect protection and sympathy; men, and no more: mere men; men, and not saints; natural men (Co1 2:14); men of this world, Psa 17:14. 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 (Psa 9:20), and who art thou, that thou shouldst be afraid of a man that shall die? Isa 51:12. Beware of the men, so Dr. Hammond; those you are acquainted with, the men of the Jewish sanhedrim, which disallowed Christ, Pe1 2:4. (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, Co2 11:24. 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 (Joh 16:2), and say, Let the Lord be glorified, Isa 66:5; Zac 11:4, Zac 11:5. 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, Joh 18:30. Ye shall be brought before governors and kings (Mat 10:18), who, having more power, are in a capacity of doing the more mischief. Governors and kings receive their power from Christ (Pro 8:15), 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, Psa 2:1, Psa 2:2; Act 4:25, Act 4:26. Note, It has often been the lot of good men to have great men for their enemies. (4.) From all men (Mat 10:22). 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, Psa 14:3. 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 13:3. 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, Mat 10:21. 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, Mat 10:35. In general, a man's foes shall be they of his own household (Mat 10:36). 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, Psa 2:2, Psa 2:3. Christ's spouse suffers hard things from the anger of her own mother's children, Sol 1:6. Sufferings from such are more grievous; nothing cuts more than this, It was thou, a man, mine equal (Psa 55:12, Psa 55:13); and the enmity of such is commonly most implacable; a brother offended is harder to be won than a strong city, Pro 18:19. 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, Mat 10:16. "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, Mat 21:24, Mat 21:25; Mat 22:17, Mat 22:18, Mat 22:19; Joh 7:6, Joh 7:7; 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, Act 23:6, Act 23:7. 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 (Psa 58:4, Psa 58:5), 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, Mat 10:17. "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," Mic 7:5. 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, Mat 10:19. "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 praevisam 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 3:16. See Psa 119:46. 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, Mat 10:23. "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 (Mat 10:26), because they can but kill the body (Mat 10:28). 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 8:35, Rom 8:37. 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 laedis - 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 iratae leges, aut saevissimi domini minantur, in quo imperium suum fortuna consumit, aequo 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 (Th2 1:9); he will in it make his power known; not only his authority to sentence, but his ability to execute the sentence, Rom 9:22. 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, Psa 90:11. 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 31:42, Gen 31:53. 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, Act 4:19. They who are afraid of a man that shall die, forget the Lord their Maker, Isa 51:12, Isa 51:13; Neh 4:14. (7.) What I tell you in darkness, that speak ye in light (Mat 10:27); "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 2:3. 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, Joh 18:20. 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 (Act 1:3), 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 (Pro 1:20, Pro 1:21; Pro 8:2, Pro 8:3), 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, Act 10:9. 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, Act 20:27. 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, Mat 10:23. 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 44:26. [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, Mat 10:18. 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 43:10), 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 11:7. 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, Exo 4:10. When Jeremiah was set over the kingdoms, he objec”

“But beware of men,.... Of these men, comparable to wolves, before spoken of: the phrase is somewhat uncommon and emphatical, and designs not merely wicked men in common, the men of the world, and enemies of the Gospel; but chiefly such of them as were men of note and authority, ecclesiastical and civil governors of the people, the Scribes, Pharisees, elders, and chief priests, and other rulers; and the advice to the apostles is, to take care how they came into their company, and put themselves into their hands; who would seek all opportunities and occasions against them, and use their power and interest to do them hurt: for they will deliver you up to the councils, or sanhedrim, of which there were three sorts; the greater, which consisted of seventy one persons, and was only held in Jerusalem; the lesser one, which was made up of twenty three members, and was kept in every place where there were an hundred and twenty Israelites; and the third, where there was not that number, and was a triumvirate, or a bench of three judges only (b). And they will scourge you in their synagogues; where the triumvirate, or bench of three Judges kept their court; under whose cognizance were pecuniary judgments, and such as related to thefts, damages, restitutions, ravishing, and enticing of virgins, and defamation; also to plucking off of the shoe, and refusing a brother's wife, to the plant of the fourth year, second tithes whose price is unknown, holy things, and the estimations of goods; to these belonged also laying on of hands, the beheading of the heifer, and, among the rest, , "scourging was by the bench of three" (c). The manner of performing it was this (d): "they bind both his hands to a pillar, here and there; and the minister of the synagogue takes hold of his clothes, and if they are rent, they are rent; and if they are ripped in the seam, they are ripped till his breast is uncovered; for he is not to beat him on his clothes, as it is said, "he shall beat him", but not his clothes: and a stone is placed behind him, on which the minister that scourges stands, and a white leather whip in his hand, doubled two and two with four, and two lashes of an ass's hide, going up and down: the breadth of the whip was an hand's breadth, and the length of it, so as to reach to the navel, and the handle of the whip, by which he took hold, was the length of an hand; and he lifts up the whip with both his hands, and strikes with one hand, with all his might; and gives him the third part of his stripes before, upon his breast, between his paps, and two thirds behind him; one third upon this shoulder, and the other upon the other shoulder. He that scourges neither stands, nor sits, but bows; as it is said, "the judge shall cause him to lie down, and to be beaten before his face"; for the eyes of the judge shall be upon him, that he do not look upon anything else, and smite him from thence; for no two strokes are as one; the greatest of the judges reads all the time he is scourging, viz. these passages; "if thou wilt not observe to do all the words of this law", &c. and "the Lord will make thy plagues wonderful", &c. and he intends to finish the verses with the stripes; but if he does not finish, he returns to the beginning of the Scripture, and reads, and returns, and reads until the whole scourging is over: and the second of the judges numbers the stripes; and the third says to the minister strike: every time he strikes, it is at his orders he strikes.'' Now, as this punishment was inflicted by the chazan, or minister of the synagogue, who was a sort of sexton, so it was done in the synagogue itself: and according to our Lord's predictions here, and in Mat 23:34 as the former of these, delivering up to councils, had its accomplishment in part, in the apostles, Act 4:1 so the latter, scourging in their synagogues, was fulfilled both by Paul, Act 22:19 and upon him, Co2 11:24. Epiphanius tells (e) us of one Joseph, a Jew, who was caught by the Jews reading the Gospels in his own house; upon which they dragged him away, and had him to the synagogue, and there "scourged" him. Now as these things did not befall the apostles till after the death of Christ, it is clear that the context refers not to their first, but to an after mission. (b) Maimon. Hilch. Sanhedrim, c. 1. sect. 3, 4. (c) Misn. Sanhedrim, c. 1. sect. 1, 2, 3. (d) Maimon. Hilch. Sanhedrim, c. 16. sect. 8, 9, 10, 11. Misn. Maccot, c. 3. sect. 12, 13, 14. (e) Contra Haeres. 1. 1. Haeres. 30.”

“Wise as serpents, &c. It is a proverbial way of speaking; and an admonition to be circumspect and discreet, but harmless, innocent, sincere in all our actions and dealings. (Witham) — Simple. That is, harmless, plain, sincere, and without guile. (Challoner) — In the midst of wolves. Although Christ sent his apostles not only against wolves, but even into the very midst of wolves, still he commands them to behave with the meekness of sheep, and simplicity of doves. Thus he evinces the greatness of his power, in overcoming the wolves by the sheep, which were continually exposed to be devoured and torn in pieces by them, still never failing to change the fierce nature of the ravenous wolf into their own nature, in mildness and innocence. As long as we retain the nature of sheep, we easily overcome our adversaries; but no sooner are we changed into wolves, than we become the derision of our enemies: the supreme Pastor, who superintends the sheep, not the wolves, withdrawing from us the powerful protection of his grace, and leaving us to the misery of our own weakness. — Our Saviour, in his infinite wisdom, knew full well the nature of things; passion was not to be overcome by passion, but by meekness only. Thus the apostles did, when the Jews having apprehended them, said, Have we not again and again commanded you not to teach in this name? (Acts, Chap. iv.) Though they had the power of working the greatest miracles, yet they let nothing harsh, nothing severe, escape them, either in words or actions. With simplicity they made answer, Judge ye, if it be just to hear you rather than God; and at the same time shewed their prudence, saying, We cannot but speak what we have heard and seen. (St. Chrysostom, hom. xxxiv.) — As sheep, &c. He compares them to sheep, not only because of their innocence, but also because they were sent unarmed and destitute of all human support. (Menochius) — Wise, &c. That you may guard against the snares of your enemies. The prudence of the serpent is celebrated, because when it cannot escape, it strives at least to preserve its head free from hurt, whilst it leaves the rest of its body exposed. Thus Christians, who have Christ for their head, must preserve his faith and religion, though with the loss of every thing else. (Menochius)”

“Behold, I send you forth--The "I" here is emphatic, holding up Himself as the Fountain of the Gospel ministry, as He is also the Great Burden of it. as sheep--defenseless. in the midst of wolves--ready to make a prey of you (Joh 10:12). To be left exposed, as sheep to wolves, would have been startling enough; but that the sheep should be sent among the wolves would sound strange indeed. No wonder this announcement begins with the exclamation, "Behold." be ye therefore wise as serpents, and harmless as doves--Wonderful combination this! Alone, the wisdom of the serpent is mere cunning, and the harmlessness of the dove little better than weakness: but in combination, the wisdom of the serpent would save them from unnecessary exposure to danger; the harmlessness of the dove, from sinful expedients to escape it. In the apostolic age of Christianity, how harmoniously were these qualities displayed! Instead of the fanatical thirst for martyrdom, to which a later age gave birth, there was a manly combination of unflinching zeal and calm discretion, before which nothing was able to stand.”