Matthew 10:19 Kommentar

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.

For it is not ye that speak,.... Not but that they were to speak the words, and did; but then both the things they spoke, and the very words in which they spoke them, were not of themselves, but were suggested and dictated by the Spirit of God; for as "the preparation of the heart" in them, so "the answer of the tongue" by them, were both "from the Lord": the Spirit, he was the efficient cause, they were only instruments; for not they of themselves spoke; or not so much they, but the Spirit of your father, which speaketh in you, or "by you": what they should say was not to be dictated by their own spirit or natural understanding, nor by an angel, but by the Spirit of God; called the "Spirit of" their "father", because he proceeds from him, is of the same nature with him, and is the reason of his being given to them: and this character of him might serve to strengthen their faith in the expectation of him, and in the assistance promised, and to be had by him; since he was the spirit of him, who stood in the relation of a father to them, and bore a paternal affection for them.

In the same manner, therefore, we maintain that the other announcements too refer to the condition of martyrdom. "He," says Jesus, "who will value his own life also more than me, is not worthy of me," -that is, he who will rather live by denying, than die by confessing, me; and "he who findeth his life shall lose it; but he who loseth it for my sake shall find it." Therefore indeed he finds it, who, in winning life, denies; but he who thinks that he wins it by denying, will lose it in hell. On the other hand, he who, through confessing, is killed, will lose it for the present, but is also about to find it unto everlasting life. In fine, governors themselves, when they urge men to deny, say, "Save your life; "and, "Do not lose your life." How would Christ speak, but in accordance with the treatment to which the Christian would be subjected? But when He forbids thinking about what answer to make at a judgment-seat, He is preparing His own servants for what awaited them, He gives the assurance that the Holy Spirit will answer by them; and when He wishes a brother to be visited in prison, He is commanding that those about to confess be the object of solicitude; and He is soothing their sufferings when He asserts that God will avenge His own elect.

And by this their testimony not only was all excuse of ignorance of His divinity taken away from their persecutors, but also to the Gentiles was opened the way of believing on Christ, who was thus devotedly preached by the voices of the confessors among the flames of persecution; and this is that He adds, and the Gentiles. For our faith, observing all the precepts of the Divine will, will be instructed with an answer according to knowledge, after the example of Abraham, to whom when he had given up Isaac, there was not wanting a ram for a victim. For it is not ye who speak, but the Spirit of your Father that speaketh in you.

And together with these, He adds another, and that no small consolation for them, saying, "But when they deliver you up, take no thought how or what ye shall speak, for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father that speaketh in you." For lest they should say, "How shall we be able to persuade men, when such things are taking place?" He bids them be confident as to their defense also. And elsewhere indeed He saith, "I will give you a mouth and wisdom;" but here, "It is the Spirit of your Father that speaketh in you," advancing them unto the dignity of the prophets. Therefore, when He had spoken of the power that was given, then He added also the terrors, the murders, and the slaughters. For this cause then, though He said, "Take no thought what ye shall speak;" yet elsewhere He saith, "Be ready to give an answer to every man that asketh you a reason of the hope that is in you." That is, as long as the contest is among friends, He commands us also to take thought; but when there is a terrible tribunal, and frantic assemblies, and terrors on all sides, He bestows the influence from Himself, that they may take courage and speak out, and not be discouraged, nor betray the righteous cause. For in truth it was a very great thing, for a man occupied about lakes, and skins, and receipt of custom, when tyrants were on their thrones, and satraps, and guards standing by them, and the swords drawn, and all standing on their side; to enter in alone, bound, hanging down his head, and yet be able to open his mouth. For indeed they allowed them neither speech nor defense with respect to their doctrines, but set about torturing them to death, as common pests of the world. For "They," it is said, "that have turned the world upside down, are come hither also;" and again, "They preach things contrary to the decrees of Caesar, saying that Jesus Christ is king." And everywhere the courts of justice were preoccupied by such suspicions, and much influence from above was needed, for their showing both the truth of the doctrine they preached, and that they are not violating the common laws; so that they should neither, while earnest to speak of the doctrine, fall under suspicion of overturning the laws; nor again, while earnest to show that they were not overturning the common government, corrupt the perfection of their doctrines: all which thou wilt see accomplished with all due consideration, both in Peter and in Paul, and in all the rest. Yea, and as rebels and innovators, and revolutionists, they were accused all over the world; yet nevertheless they both repelled this impression, and invested themselves with the contrary, all men celebrating them as saviors, and guardians, and benefactors. And all this they achieved by their much patience. Wherefore also Paul said, "I die daily;" and he continued to "stand in jeopardy" unto the end.

When then we are brought before judges for Christ's sake, we ought to offer only our will for Christ. But Christ who dwelleth in us speaks for Himself, and the grace of the Holy Spirit will minister in our answer.

(Verse 19, 20.) But when they hand you over, do not worry about how or what you should say. For it will be given to you in that hour what you should say. For it is not you who speak, but the Spirit of your Father who speaks in you. Above, he said: For they will hand you over to councils and flog you in their synagogues, and you will be brought before governors and kings for my sake. Therefore, when we are brought before judges because of Christ, we should only offer our own will for Christ. Moreover, Christ himself, who dwells within us, will speak for himself, and the grace of the Holy Spirit will be ministered in answering.

How or what, one refers to the substance, the other to the expression in words. And because both of these would be supplied by Him, there was no need for the holy preachers to be anxious about either. (ap. Raban.) Meaning, Ye indeed go out to the battle, but it is I who fight; you utter the words, but it is I who speak. Hence Paul speaks, Seek ye a proof of Christ who speaketh in me? (2 Cor. 13:3.)

But upon hearing so many terrors, the hearts of the weak could be disturbed, and therefore consolation is added when it is immediately subjoined: "Settle it therefore in your hearts not to premeditate how you will answer. For I will give you a mouth and wisdom, which all your adversaries will not be able to resist or contradict." As if He openly says to His weakening members: Do not be terrified, do not be afraid; you approach the contest, but I fight; you utter the words, but I am the one who speaks.

"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. For it is not ye that speak, but the Spirit of your Father Which speaketh in you." So that the disciples might not ask, "And how shall we who are ordinary people convince the wise?" He bids them to take courage and not be anxious. For when we intend to converse with believers we must study beforehand and be ready to give an answer, as Peter exhorts us (I Peter 3:15). But when we are caught between the crowds and the raging kings, He promises His own strength, so that we may not be afraid. It is for us to confess, but it is God Who will enable us to answer wisely. So that you not imagine that skill in such defense is a natural one, He says, "It is not ye that speak, but the Spirit."

When they deliver you up, do not be anxious how you are to speak or what you are to say. The apostles could say that they are stupid fishermen and will be stupefied; and this is not strange, because Moses, who had been instructed in the Law, when the Lord commanded him to go to Pharaoh, said: "I am slow of speech" (Ex 4:10). Therefore, to exclude this he says, when they deliver you up..., and he does three things: first, he removes the stupor; secondly, he promises the gift of wisdom (v. 19b); thirdly, the author of the gift (v. 20). Therefore, do not think about these matters, neither about what to say nor how to say it. The first pertains to wisdom; the second to eloquence. But opposed to this seems to be something Peter says in his letter (1 Pt 3:15): "Always ready to satisfy everyone demanding a reason for the faith and hope in you." Chrysostom answers that when one must answer and has time to think, he should not wait for divine help. But when the apostles were in trouble, they did not have time; therefore, they entrusted themselves to the Son of God. Similarly, when anyone has the ability, he should do what he can; but if he does not have time, he should entrust himself to the Son of God, although he should not tempt God, if he has time to think. Therefore, the Lord did not merely say, do not be anxious..., but when they deliver you up..., do not be anxious about what to say. From that promise it follows that "all our words are in God's hand" (Wis 7:16) and "I will be in your mouth and I will teach what you are to say" (Ex 4:12) and "I will give you a tongue and wisdom" (Lk 21:15).

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."

But when they deliver you up, take no thought--be not solicitous or anxious. (See on Mat 6:25). how or what ye shall speak--that is, either in what manner ye shall make your defense, or of what matter it shall consist. for it shall be given you in that same hour what ye shall speak--(See Exo 4:12; Jer 1:7).