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Christian Terrorists
The same evening the WTC was attacked on 9/11/01, it was made plain that the business as usual attitude of the USA would no longer be the same. It is well known that when peaceful, basically trusting people are confronted with sudden death and destruction, they look for deliverance from any source. It is unfortunate that we failed to look to Father. Some believe it appears that Americans will willingly relinquish more and more of our liberties in the name of security. Few are aware that as children, we not only willingly allow but insist that big government and the soldiers of the NWO protect our persons and force us to alter our private lives. The entire world and many of the sovereign forces of many countries have joined in the "fight" against terrorism. That attack also was a general black eye for "religion": (not to imply that religion didn't need a good whack .) Needless to say, true Christians are also classed as part of religion by the world. This fact has a dire implicatio
Thus we can be certain that the world, and the USA particularly will certainly be condemned to the same history by worshipping that which is not God, and seeking comfort in world effects. <Deu 32:21> . There is in particular, a warning message for the USA about this present time in Amos 6. It is assuring to me that the locusts came just after this warning. In Amos chapter 7, these locusts <cp Rev 9> eat up all the remaining food after the king got his share first (read taxes). Then, after intervention by Amos (His Elect), the Lord then judged by fire. Finally the Lord set a plumb line to surround His servants. And as recorded history proves, He always will punish those who are guilty while protecting those that are within His sanctuary.
We should understand a bit more in a while, as we understand the full truth and meaning of the Words of Jesus.
Matt 10:16-42
16 Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.
17 But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;
18 And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles.
19 But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.
20 For it is not ye that speak, but the Spirit of your Father which speaketh in you.
21 And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death.
22 And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved.
23 But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.
24 The disciple is not above his master, nor the servant above his lord.
25 It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?
26 Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.
27 What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops.
28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.
29 Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.
30 But the very hairs of your head are all numbered.
31 Fear ye not therefore, ye are of more value than many sparrows.
32 Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.
33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.
34 Think not that I am come to send peace on earth: I came not to send peace, but a sword.
35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.
36 And a man's foes shall be they of his own household.
37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.
38 And he that taketh not his cross, and followeth after me, is not worthy of me.
39 He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.
40 He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.
41 He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward.
42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. (KJV)
Christ was speaking as always to those who believe of all generations. It is specifically addressed to those believers of the last generation, (read carefully verse 22, above). This prophecy has obviously not come to pass. It surely will. We can only imagine exactly how this could be. It does become more clear after the events of 9/11 as to exactly what Christ meant when He said "you will be hated of all men for my name's sake", for immediately after the smoke began to clear from the 9/11 disaster, quiet but vocal howls of protest and anger began to escalate against the "hideous" and evil power of "religion". Islam in particular, maybe, but soon it was made religion in general by the politically correct crowd. As I mentioned in the introduction, Christianity is also classed as a "religion" in the eyes of the general public.
The world in particular, but this country in general has arrived at the very threshold of the conditions of the last event which brought forth Elijah. <1Kg 17>. When the spirit of Elijah appears, <Mal 4:5-6>, it is to be manifested in the two witnesses of <Rev 11:3-14>.
As I mentioned in the "seals trumps and vials" study, there will be a time soon when there will be great suffering brought on mankind by the 2 witnesses <Rev 6:12-17 & Rev 11:3-6>. They will have tremendous power to smite the earth with plagues as they will. His Words as in <Matt, quoted above> then will be just as true at that time as it was when He uttered them. Since these 2 witnesses are our cheerleaders, and we will in no way reject Christ nor condemn their actions, do you have any doubt why we will be hunted down and betrayed by even our own families? It should be clear that we will be branded as "religious nuts and dangerous terrorists" by mankind.
Much of what follows is from Matthew Henry's commentary in this section of scripture. I have reworded some of it to fit the day.
These verses in Matt 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 Master's instruction looks further than to their present mission; for we find that they met with no great hardships or persecutions while Christ was with them, nor were they well able to bear them; I wonder if we are in any better condition to bear them than they were. But we are here forewarned of the troubles we will meet with, when the kingdom of heaven, which was not then at hand, should be actually set up; They dreamed of nothing then, but of outward pomp and power. But Christ tells them they must expect great suffering; that they should then be made prisoners, when they expected to be made princes. It is a blessing that we are told to be told what troubles we may meet with, that we may provide accordingly, and may not boast, as
Here we have intermixed,
I. Predictions of trouble: and,
II. Prescriptions of counsel and comfort, with reference to them.
I. He made the predictions of trouble; which His 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 us, and so shock our faith, but that, being the accomplishment of a prediction, they might be a confirmation to our 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, men bent on this world and world power and control like the NWO are like wolves, in whose nature it is to devour and destroy any who would stand in the way of their satanic goals. God's people, and especially his elect 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 sufficient reward for the sufferings and services of His disciples. It is frightening to be as sheep among wolves, but we remember that it is Christ that sends them forth. For he tha
(1.) We 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 <Jn. 15:25>, no marvel if it hate those that bear his image and serve his interests. We hate what is nauseous, and for this we are counted as the offscouring of all things, <1 Cor. 4:13>. We hate what is noxious, and we are counted like Elijah was, "the troublers of the land" <1 Kin. 18:17>, and the tormentors of their neighbors, <Rev. 11:10>. It is grievous to be hated, and to be the object of so much ill-will, but it is for Christ's 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.) We must expect to be apprehended and arraigned as malefactors. Our restless malice at that time must be resistless malice, and the world will not only attempt, but will prevail, to deliver us up to the councils (v. 17-18), to the bench of aldermen or justices, that take care of the public peace. Note that a great deal of mischief is often done to good men, under the color of law and justice. In the place of judgment there is wickedness persecuting wickedness, <Eccl. 3:16>. We must expect interrogation of our conviction in Christ, not only from inferior magistrates in the councils, but from governors and kings, the supreme magistrates. These days this means the World court or the "military tribunals", recently authorized by our president. To be brought before them, under such black representations as were and will be commonly made of Christ's disciples was always dreadful and dangerous; for the wrath of a king is as the roaring of a lion. We find this often fulfilled in
Now this is the crux of the matter.
(3.) We must expect to be put to death (v. 21); The world shall deliver us to death, to death in state, with pomp and solemnity, when it shows itself most as the king of terrors. Remember that as the 2 witnesses bring on plagues, the world will clamor for the utter elimination of these religious terrorists, and all who follow them. The malice of the enemies rages so high as to inflict this; it is the blood of the saints that they thirst after, <Rev 6:10-11 and Rev 16:6> and they thirst after it in the same manner as they did when they murdered our Savior: the faith and patience of the saints stand so firm as to expect this; <Rev 13:10 & 14:12> We must refrain from holding our flesh life more dear to ourselves than our duty as God's elect. 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 is vanquished, and the kingdom of Chr
(4.) We must expect, in the midst of these sufferings, to be branded with the most odious and ignominious names and characters that could be. In particular, we will be thought of as "terrorists". Sept 11 has given us a fair warning of that. 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 colors 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. The world will represent us as ringleaders of the interest of the kingdom of darkness, and since every one thinks he hates the devil, (and all other "terrorists") thus they endeavor to make us 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 (even his own seed) want to be thought of as 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. <Jn 16 :33> Note, They mistake the design of the gospel, those religionists who think their profession of it will secure them from harm: 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), as well as the rapture teaching religions. The children of God, His elect tha
[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, Great conquering work this sword has made <Rev16:4; 19:21>. All the while, the sword of persecution with which the world fights against the disciples, is being cut to the heart with the sword of the Word <Acts 7:54>, and tormented by the testimony of Christ's witnesses <Rev. 11:10>. 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 elect 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, the believers in the wisdom of "religion" have a natural enmity against them that believe and labor for the Word. Note that throughout history, the most violent and implacable wars have ever been those that have arisen from difference in religion. There is 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. But if they could bear these, they could bear any thing.
Note that 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. <Lk 14:28>
2. We are here told from whom, and by whom, we 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, <Rev 9>, ere such spiteful enemies could not be found to the peaceful doctrine of our Lord and the eventual reconciling of the world to God; 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. 29:10>, and therefore heaven is so much opposed on earth, because earth is so much under the power of hell, <Eph. 2:2>. The Master told us specifically in Matt 18:18 these same words.
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 man's nature. The persecutors are as crafty and politic as men, but cruel and barbarous as beasts, 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. 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. It is very grievous to have men rise up against us (Ps. 124), from whom we might expect protection and sympathy; men, and no more: mere men; men, and not saints; natural men <1 Cor
(2.) Beware of 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 your rejection of the exercise of their church-discipline: Similarly, they looked upon the scourging of Christ's elect denying that they could be a branch of their religion. Paul was five times scourged in the synagogues, <2 Cor. 11:24>. The Jews, under color 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 <Jn. 16:2>, and say, Let the Lord be glorified, <Isa. 66:5; Zech. 11:4-5>. But the synagogue will be so far from consecrating the persecution, that the persecution, doubtless, profanes and desecrates the sy
(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, <Jn. 18:30>. 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. 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, <Ps. 2:1-2; Acts 4:25-26>. 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. 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 who does not dig for the truth in Father's Word 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 more tender 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, as the elect must do. He will join with the 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
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, is 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; <LK 13:31-33> 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 this, 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 seve
(2.) be ye harmless as doves. "Be mild, and meek, and dispassionate; do no one any hurt, bear no one any ill will; be without gall, as doves are; this must always go along with the former. We are sent forth among wolves and therefore must be as wise as serpents. We are sent forth as sheep, and therefore must be harmless as doves. We must be wise, not to wrong ourselves, but rather so than wrong any one else; We 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 We 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, <Psa 55:6> on which to fly away and be at rest, rather than the wings of a hawk. The Spirit descen
(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 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, 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 what you shall eat and what you shall drink. Do not study to make fine speeches, expressions, flourishes of wit, which only serve to gild a bad cause; The true gold of a good cause does not need gilding. When you know upon what ground you stand, then Father will speak through you the proper words at the proper time. I have no doubt these words will cut the persecuters to the heart! Remember that 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 Ps. 119:46>. Note, The disciples of Christ must be more tho
(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, <Mark 13:14> 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 colors: 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 rest and favor to be used and not to be slighted; yet always with this proviso, that no sinful, unlawful me
(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. <Heb 2:14> 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 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, the tortures, the dungeons, they are terrible things, enough to make the stoutest heart to tremble, and perhaps to start back, especially when it is made plain that they may be avoided by a few declining steps. 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 is pretty clear 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; This is out of the reach of the power of men. 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. 8:35,37>. 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; the
[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 Thes. 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
(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. 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, <Jn. 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 <Acts 1:3>, for then he n
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. 44:26>.
[2.] that it should be made good quickly. Note, It is matter of comfort to Christ's laborers, 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.] the apostles thought 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. 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
[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 objected, I am but a child, <Jer. 1:6,10>. 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 spe
[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, <Lu. 22:37>. 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 3:17>. God will give an expected end, <Jer. 29:11>. 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. 10:13&g
[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. <Jn. 13:16>. Here it is given as a reason, why they should not stumble at the hardest sufferings. They are reminded of this saying, <Jn. 15:20>. 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, 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, w
[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 2:11>. 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 colors, 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 do
[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, <Lu. 12:6>), 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, <Lu. 12:6>, it is thus expressed, Not one of them is forgotten before God, forgotten to be provided for; he feedeth them, <Mt 6:26>. Now he that feeds the sparrows, we can be sure He will not starve the elect.
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 (the word "bird" there is sparrow) that were used in cleansing the leper <Lev. 14:4-6>; 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, su
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 m
[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 honor 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 honor 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 favorites, 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 honor Christ he will thus honor. They honor him before men; that is a poor thing: he will honor 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
[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. 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. 33:9>.
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 labor 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. Honor or contempt put upon an ambassador reflects honor 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 honor 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, <Mt 25:37>. 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 favor. 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, <Lu. 21:3-4>. 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 neighbors, 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.
Fifthly, That kindnesses shown to Christ's people and ministers, shall not only be accepted, but richly and suitably rewarded. There is a great deal to be gotten, by doing good offices to Christ's disciples. If it be done to the Lord, he will repay them again with interest; for he is not unrighteous to forget any labor of love, <Heb. 6:10>.
1. They shall receive a reward, and in no wise lose it. He does not say, that they deserve a reward; we cannot merit any thing as wages, from the hand of God; but they shall receive a reward from the free gift of God; and they shall in no wise lose it, as good services often do among men; because they who should reward them are either false or forgetful. The reward may be deferred, the full reward will be deferred, till the resurrection of the just; but it shall in no wise be lost, nor shall they be any losers by the delay.
2. This is a prophet's reward, and a righteous man's. That is, either,
(1.) The reward that God gives to prophets and righteous men; the blessings conferred upon them shall distil upon their friends. Or,
(2.) The reward he gives by prophets and righteous men; in answer to their prayers <Gen. 20:7>, He is a prophet, and he shall pray for thee, that is a prophet's reward; and by their ministry; when he gives the instructions and comforts of the word, to those who are kind to the preachers of the word, then he sends a prophet's reward. Prophets' rewards are spiritual blessings in heavenly things, and if we know how to value them, we shall reckon them good payment.
Bob Sellers