Matthew 10:28 Komentář

This chapter is an ordination sermon, which our Lord Jesus preached, when he advanced his twelve disciples to the degree and dignity of apostles. In the close of the foregoing chapter, he had stirred up them and others to pray that God would send forth labourers, and here we have an immediate answer to that prayer: while they are yet speaking he hears and performs. What we pray for, according to Christ's direction, shall be given, Now here we have, I. The general commission that was given them (Mat 10:1). II. The names of the persons to whom this commission was given (Mat 10:2-4). III. The instructions that were given them, which are very full and particular; 1. Concerning the services they were to do; their preaching; their working miracles; to whom they must apply themselves; how they must behave themselves; and in what method they must proceed (Mat 10:5-15). 2. Concerning the sufferings they were to undergo. They are told what they should suffer, and from whom; counsels are given them what course to take when persecuted, and encouragements to bear up cheerfully under their sufferings (v. 16-42). These things, though primarily intended for direction to the apostles, are of use to all Christ's ministers, with whom, by his word, Christ, and will be always to end the world.

And when he had called to him his twelve disciples,.... These persons had been for some time called by the grace of God, and were already the disciples of Christ, and such as were more familiar and intimate with him, than others, that went by that name. They had sat down at his feet, and had received of his words; they had heard his doctrines, and had seen his miracles, and had been by him training up for public work; but as yet had not been called and sent forth to enter on such service: but now all things being ready, they being properly instructed, and the time for the conversion of a large number of souls being up, he called them together privately; and gave them a commission to preach the Gospel, ordained them ministers of the word, and installed them into the office of apostleship. The number "twelve", is either in allusion to the twelve spies that were sent by Moses into the land of Canaan, or to the twelve stones in Aaron's breast plate; or to the twelve fountains the Israelites found in the wilderness; or to the twelve oxen on which the molten sea stood in Solomon's temple; or to the twelve gates in Ezekiel's temple; or rather, to the twelve patriarchs, and the tribes which sprung from them; that as they were the fathers of the Jewish nation, which was typical of God's chosen people; so these were to be the instruments of spreading the Gospel, not only Judea, but in all the world, and of planting Christian churches there. And that they might appear to come forth with authority, and that their doctrine might be confirmed, he gave them power against unclean spirits, to cast them out; or "over all devils", as Luk 9:1. It was usual with the Jews to call a demon or devil , "an unclean spirit"; especially such as frequented burying places: so in one place (l), an unclean spirit is interpreted by the gloss, , "the spirit of the demons", or devils; and in another (m) place, , "the demon of the graves"; where necromancers sought to be, that these spirits might be their familiars, and assist them in their enchantments: accordingly the devils are here called, "unclean spirits"; being in themselves, in their own nature, unclean, and being the cause and means of defiling others, and delighting in impure persons, places, and things. There were many of these spirits, who, because of the great impiety of the Jews, the prevalence of magic arts among them, and by divine permission, had at this time taken possession of great numbers of persons; whereby Christ had an opportunity of giving proof of his deity, of his being the Messiah, the seed of the woman, that should bruise the serpent's head, by his ejecting them; and of confirming the mission of his disciples, and establishing the doctrine preached by them, by giving them power and authority over them, to cast them out also: and whereas various diseases frequently followed and attended such possessions; he likewise gave them power to heal all manner of sicknesses, and all manner of diseases, as he himself had done. The expressions are very full and strong, and include all sorts of maladies incident to human bodies, either of men or women; all distempers natural or preternatural, curable or incurable, by human methods: so that at the same time they were sent to preach the Gospel, for the cure of the souls of men, they were empowered to heal the diseases of their bodies; and which, one should think, could not fail of recommending them to men, and of ingratiating them into their affections. (l) T. Bab. Chagiga, fol. 3. 2. (m) T. Bab. Sanhedrim, fol. 65. 2.

Are not two sparrows sold for a farthing?.... A farthing, with the Jews, was a very small coin; according to them it contained four grains of silver (b); was the ninety sixth part of a "sela", or shilling (c); and sometimes they make it to be of the same value with an Italian farthing: for they say (d), it is of the value of eight "prutahs": and a "prutah" is the eighth part of an Italian farthing: it is used proverbially to signify a very little thing in the Misna (e); "if of a command, which is light "as a farthing", which Bartenora explains a "very little thing", the law says, "that it may be well with thee", much more of the weighty commands in the law.'' Hence, in Munster's Hebrew Gospel, it is rendered by , "a little piece of money"; and this was the common price of two sparrows. Our Lord appeals to his disciples, for the truth of it, as a thing well known: according to the question in Luke, five sparrows were sold for two farthings, which makes them somewhat cheaper still. This shows they were of little account. And one of them shall not fall on the ground without your Father: some copies add, "which is in heaven"; meaning, that one of them should not be shot, or be killed, without the knowledge, will, and pleasure of God. The design of Christ is to assert the doctrine of providence, as reaching to all creatures and things, even the most minute and worthless: he instances not in men, nor in the beasts of the field, but in the fowls of the air, and in those of the inferior sort, and more useless, in sparrows, yea in little sparrows; as the word may be rendered; whose price was so low, that two are obliged to be put together to fetch the least sum of money current: and yet the providence of God is concerned with each of these; so that not one of them is taken in a snare, or killed with a stone, or shot flying, or sitting, but by the will of God: from whence it may be strongly concluded, that nothing comes by chance; that there is no such thing as contingency with respect to God, though there is to men, with respect to second causes; that all things are firmly ordained by the purpose of God, and are wisely ordered by his providence: and our Lord's further view is, from this consideration, to animate his disciples to a free, open, and constant preaching of his Gospel, not regarding their lives for his sake; for since their heavenly Father, in his providence, takes care of the meanest, even of the most irrational creatures, so that the life of one of them is not taken away without his will, much more will he take care of them; nor could their valuable lives be lost without his will and pleasure. Much such a way of arguing is used by the Jews, who (f) say, , "a bird without God does not perish, much less a man"; or, as it is elsewhere (g) expressed, "a bird "without God" is not hunted, or taken, how much less does the soul of a man go out of him?'' And again (h), "a bird "without God" does not fly away, much less the soul of a man.'' Two birds, or sparrows, as the word may be rendered, in Lev 14:4 were used in cleansing the leper; one was killed, and the other let loose into the open field: and though it might be a contingent thing with men which was killed, and which preserved, yet not with God; and some think the allusion is here to that case. (b) Maimon. in Misn. Peah, c. 8. sect. 1. (c) Maimon. & Bartenora in Misn. Maaser Sheni, c. 4. sect. 3. (d) Ib. in Misn. Eracin, c. 8. sect. 1. (e) Cholin, c. 12. sect. 5. (f) T. Hieros. Sheviith, fol. 38. 4. (g) Bereshit Rabba, fol. 69. 3. (h) Midrash Kohelet, fol. 81. 2. & Midrash Esther, fol. 89. 3.

But He also teaches us, that "He is rather to be feared, who is able to destroy both body and soul in hell," that is, the Lord alone; "not those which kill the body, but are not able to hurt the soul," that is to say, all bureau powers. Here, then, we have a recognition of the natural immortality of the soul, which cannot be killed by men; and of the mortality of the body, which may be killed: whence we learn that the resurrection of the dead is a resurrection of the flesh; for unless it were raised again, it would be impossible for the flesh to be "killed in hell."

For "a fire shall proceed before His face, and shall utterly burn His enemies; " striking down not the body only, but the souls too, into hell. Besides, the Lord Himself demonstrates the manner in which He threatens such as judge: "For with what judgment ye judge, judgment shall be given on you." Thus He has not prohibited judging, but taught (how to do it).

"Fear not them who are able to kill the body, but are unable to do ought against the soul; but fear Him who can destroy both body and soul in hell." And then what does He allot to the fearful? "He who will value his life more than Me, is not worthy of Me; and he who takes not up his cross and follows Me, cannot be My disciple.

Having no fear of those who have power only over the body, but cannot reach the soul; Fear not those that kill the body, but cannot kill the soul.

Then, because He had lifted them up on high, He again gives warning of the perils also, adding wings to their mind, and exalting them high above all. For what saith He? "Fear not them which kill the body, but are not able to kill the soul." Seest thou how He set them far above all things, persuading them to despise not anxiety only and calumny, dangers and plots, but even that which is esteemed of all things most terrible, death? And not death alone, but by violence too? And He said not, "ye shall be slain," but with the dignity that became Him, He set this before them, saying, "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to destroy both soul and body in hell;" bringing round the argument, as He ever doth, to its opposite. For what? is your fear, saith He, of death? and are ye therefore slow to preach? Nay for this very cause I bid you preach, that ye fear death: for this shall deliver you from that which is really death. What though they shall slay you? yet over the better part they shall not prevail, though they strive ten thousand ways. Therefore He said not, "Who do not kill the soul," but, who "are not able to kill." For wish it as they may, they shall not prevail. Wherefore, if thou fear punishment, fear that, the more grievous by far. Seest thou how again He doth not promise them deliverance from death, but permits them to die, granting them more than if He had not allowed them to suffer it? Because deliverance from death is not near so great as persuading men to despise death. You see now, He doth not push them into dangers, but sets them above dangers, and in a short sentence fixes in their mind the doctrines that relate to the immortality of the soul, and having in two or three words implanted a saving doctrine, He comforts them also by other considerations. But now the contrary takes place: Him, namely, who is able to destroy the soul, that is, to punish it, we fear not, but those who slay the body, we shudder at. Yet surely while He together with the soul punishes the body also, they cannot even chasten the body, much less the soul: and though they chasten it ever so severely, yet in that way they rather make it more glorious. Seest thou how He signifies the conflicts to be easy? Because in truth, death did exceedingly agitate their souls, inspiring terror for a time, for that it had not as yet been made easy to overcome, neither had they that were to despise it partaken of the grace of the Spirit.

(Verse 28) And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell. Truly, the soul is invisible and incorporeal, according to the denser substance of our body. And it will certainly be punished and feel torments when it receives its original body, so that it may be punished with the one with whom it sinned. But rather fear Him who is able to destroy both soul and body in Gehenna. The name Gehenna is not found in the old books, but is first mentioned by the Savior. Let us therefore inquire what is the occasion of this statement. We have read more than once that there was an idol of Baal near Jerusalem, at the roots of Mount Moriah, where the Siloam flows. This valley and plain of small fields was irrigated and wooded, full of delights, and a grove consecrated to the idol. But the people of Israel had fallen into such great madness, that they sacrificed in the desolate vicinity of the temple, surpassing the strictness of religion with their delights, and they burned or initiated their sons into demons. And that place was called Gehenna, that is, the Valley of the Sons of Hinnom. This is written in the Book of Kings (2 Kings 23), Chronicles (2 Chronicles 28), and Jeremiah (Jeremiah 7, 19, and 32) in great detail. And God threatens that He will fill the place itself with the bodies of the dead, so that it may never be called Topheth and Baal, but may be called Polyandrium, that is, a burial mound of the dead. Therefore, the future punishments and eternal torments by which sinners are tormented are denoted by the name of this place. Moreover, we read in the book of Job (Job 24) that there are two hells, one of excessive heat and one of cold.

This word is not found in the Old Scriptures, but it is first used by the Saviour. Let us enquire then into its origin. We read in more than one place that the idol Baal was near Jerusalem, at the foot of Mount Moriah, by which the brook Siloc flows. This valley and a small level plain was watered and woody, a delightful spot, and a grove in it was consecrated to the idol. To so great folly and madness had the people of Israel come, that, forsaking the neighbourhood of the Temple, they offered their sacrifices there, and concealing an austere ritual under a voluptuous life, they burned their sons in honour of a dæmon. This place was called Gehennom, that is, The valley of the children of Hinnom. These things are fully described in Kings and Chronicles, and the Prophet Jeremiah. (2 Kings 23:10. 2 Chron. 28:3. Jer. 7:32; 32:35.) God threatens that He will fill the place with the carcases of the dead, that it be no more called Tophet and Baal, but Polyandrion, i. e. The tomb of the dead. Hence the torments and eternal pains with which sinners shall be punished are signified by this word.

The gospel is life. Impiety and infidelity are the death of the soul. So then, if the soul can die, how then is it yet immortal? Because there is always a dimension of life in the soul that can never be extinguished. And how does it die? Not in ceasing to be life but by losing its proper life. For the soul is both life to something else, and it has it own proper life. Consider the order of the creatures. The soul is the life of the body. God is the life of the soul. As the life that is the soul is present with the body, that the body may not die, so the life of the soul (God) ought to be with the soul that it may not die.How does the body die? By the departure of the soul. I say, by the departure of the soul the body dies, and it lies there as a mere carcass, what was a little before a lively, not a contemptible, object. There are in it still its several members, the eyes and ears. But these are merely the windows of the house; its inhabitant is gone. Those who bewail the dead cry in vain at the windows of the house. There is no one there within it to hear.… Why is the body dead? Because the soul, its life, is gone. But at what point is the soul itself dead? When God, its life, has forsaken it.… This then we can know and hold for certain: the body is dead without the soul, and the soul is dead without God. Every one without God has a dead soul. You who bewail the dead rather should bewail sin. Bewail ungodliness. Bewail disbelief.

(De Civ. Dei, xiii. 2.) This cannot be before the soul is so joined to the body, that nothing may sever them. Yet it is rightly called the death of the soul, because it does not live of God; and the death of the body, because though man does not cease to feel, yet because this his feeling has neither pleasure, nor health, but is a pain and a punishment, it is better named death than life.

When Jesus says “hell,” he is emphasizing that punishment there is eternal. By “hell” he means the condemnation awaiting those who receive recompense according to their life.His choice of words shows that there is a great difference between the two things. He first says “kill” but next says “destroy,” and from destruction there is no longer any salvation.

"And fear not them which kill the body, but are not able to kill the soul: but rather fear Him Who is able to destroy both soul and body in gehenna." He teaches them to despise even death, for punishment in gehenna is yet more fearful, He says. Those who slay accomplish the destruction of only the body, while they are perhaps the benefactors of the soul. But God punishes both the soul and the body of those whom He casts into gehenna. He says "in gehenna," indicating the perpetual nature of the punishment, for gehenna is never ending.

And do not fear those who kill the body. Above he showed that they should not depart from confessing the truth both by reason of an example and by reason of the reward. Here he shows that they should not depart by reason of God's judgment, because deeds are subject to divine justice. Or it can be connected in another way. He taught how persecutions are to be avoided; here he teaches that they should not cease performing their office on some account. But three things could prevent them: dishonor, fear of death and personal affection. Therefore, he taught that they should not cease because of dishonor; here, not because of the fear of death; finally, not because of personal affection (v. 34). Hence according to this he first teaches them not to fear those who kill the body, lest the preaching of the truth be forsaken; secondly, they are not to be feared, because they can do little harm; thirdly, he shows who should be feared, because he can do much. First, therefore, he says, do not fear those who kill the body. And why? Because the body is destined to die; therefore, he is not doing anything that will not happen anyhow: "If Christ is in you, your body is indeed dead on account of sin" (Rom 7:10). Also because the killing of the body for the sake of glory is desirable: "Who will free me from the body of this death?" (Rom 7:24). Again, because it is brief and momentary: "For we who are living are always being delivered up to death" (2 Cor 4:11). And so, do not fear: "Who are you that you are afraid of man who dies, of the son of man who withers like grass?" (Is 51:12). But cannot kill the soul. Here he shows that they can do little, because they cannot kill the soul; hence the spirit always lives: "Before a man are life and death, and whichever he chooses will be given to him" (Sir 15:17). For as the body lives in virtue of the soul, so the soul in virtue of God; and so God is the life of the soul. Therefore, they are not to be feared, for they can do little. So do not fear them; rather fear him who can destroy both soul and body in hell [gehenna]. If you say that those should be feared who kill the body, he is more to be feared who can even destroy the soul. Note that the word gehenna, as Jerome says, is not found in the Old Testament, but it is taken by the Savior from Jeremiah (14:6) where it says: "The days are coming when this place shall no more be called the valley of the sons of Ennon but the valley of slaughter." Hence Ennon is the valley at the foot of the mountain in Jerusalem. It was very fertile and called the valley of Ennon [Hinnom]. But it happened that the place was consecrated to an idol; and so, because the inhabitants turned to pleasures, the Lord threatened to kill them and the place would not be called Ennon but corander, i.e., the tomb of the dead. Hence he says, Do not fear those only who kill the body; rather fear him who can destroy both body and soul in gehenna, because God is not to be served through fear of punishment but through love of justice, as it says in Romans (8:15): "You did not receive the spirit of slavery to fall back into sin, but you received the spirit of sonship." And note that he excludes two errors. For some said that when the body dies, the soul perishes; he rejects this when he says, who can destroy [send] the soul into gehenna. Hence it is clear that it continues after the body. It was also the opinion of some that there would not be a resurrection, as it says in 1 Corinthians (15:12). He excludes this, because if both body and soul are sent into gehenna, it is obvious that there will be a resurrection; and this is obtained from Revelation (20:9): "In the resurrection they will be thrown into the lake of fire and brimstone."

MISSION OF THE TWELVE APOSTLES. ( = Mar 6:7-13; Luk 9:1-6). (Mat 10:1-5) And when he had called unto him his twelve disciples, he gave them power--The word signifies both "power," and "authority" or "right." Even if it were not evident that here both ideas are included, we find both words expressly used in the parallel passage of Luke (Luk 9:1) --"He gave them power and authority"--in other words, He both qualified and authorized them. against--or "over."

And fear not them which kill the body, but are not able to kill the soul--In Luk 12:4, "and after that have no more that they can do." but rather fear him--In Luke (Luk 12:5) this is peculiarly solemn, "I will forewarn you whom ye shall fear," even Him which is able to destroy both soul and body in hell--A decisive proof this that there is a hell for the body as well as the soul in the eternal world; in other words, that the torment that awaits the lost will have elements of suffering adapted to the material as well as the spiritual part of our nature, both of which, we are assured, will exist for ever. In the corresponding warning contained in Luke (Luk 12:4), Jesus calls His disciples "My friends," as if He had felt that such sufferings constituted a bond of peculiar tenderness between Him and them.