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In the midst of wolves: ἐí ìÝóῳ , not åἰò , into, etc.—The disciples are not sent to the wolves as such, but in the midst of wolves, in order to seek out those who would receive the kingdom. The meekest and most defenceless messengers of peace are commissioned to execute their work among the most furious, powerful, and, as it would appear to man, unconquerable opponents of the truth. Even at this early stage, Christ opens to their view the sufferings which awaited them as Apostles, that so they might courageously, and yet carefully, go forth into the world. Sheep in the midst of wolves are to all human appearance wholly lost;—what, then, were they to do? The wolves here signify not only cunning, but also malignant disposition and hatred of truth and of Christ; for it is the favorite chase of wolves to break into a herd of sheep. But here the old story is reversed: a few sheep invade the territory of wolves.
In the midst of these wolves, the sheep were, so to speak, to become transformed into serpents and doves; i. e., to deport themselves with the wisdom of serpents, and the simplicity or harmlessness of doves. In virtue of the former quality, they would be able to avoid persecution without incurring guilt; in virtue of the latter, to encounter persecution without compromising their principles. These qualities are opposed to each other; they never occur combined in nature, nor in the natural disposition of man. But the Spirit of Christ combines in higher unity these natural antagonisms. The serpent slips innumerable times from the hand of the pursuer, and the dove does not settle in any unclean place,—it approaches him who is gentle, and will never do harm to the persecutor; its safety lies in flying upward. Lastly, the dove is a symbol of the soul rising in prayer and faith, and ultimately rising above death and the grave.
Mat_10:17. But beware of men.—In order to occupy a right position with reference to persecutors, you must beware of men generally, whose weakness frequently degenerates into treachery.—The councils, or Sanhedrim, were the spiritual judicatories connected with the synagogues of the country, where the sentence of scourging pronounced upon heretics was executed. (Comp. Winer [and W. Smith], sub Synagogues.)
Mat_10:18. But also before governors and kings.—A gradation. They are to be brought not only before spiritual, but also before secular judges, as if they were common criminals. The ἡãåìüíåò , governors, were the provincial authorities, consisting of the Proprætors, the Proconsuls, and the Procurators. The term kings embraces the rulers of Palestine, of other countries, and of the Roman Empire. In short, the passage applies to all civil magistrates and rulers.
For a testimony.—These trials will result in a testimony of the Lord, their martyrdom being the highest spiritual confirmation of the Gospel both to the Jews and to the Gentiles. Such was the final object of these persecutions, applying, as Meyer rightly suggests, to their testimony both before secular and spiritual judges. We also agree with Him in referring the word áὐôïῖò to the Jews, and not the governors and kings, who were themselves the Gentiles. Accordingly, we have the following succession—first, martyrdom to the Jews, then to the Gentiles. The Jews are here the representatives of all the later sufferings of the Christians, as, indeed, the Judaizing spirit in the Middle Ages was the real cause of the persecutions of believers during that period. Meyer rejects the explanation åἰò ἕëåã÷ïí áὐôῶí , proposed by Chrysostom. But we must bear in mind that the ἕëåã÷ïò is the effect of the ìáñôýñéïí ,—to the one, to repentance; and to the others, who hardened themselves, to judgment.
2. The Sanhedrims, or spiritual tribunals, whether composed of great or of small hierarchs, have always been in the van in the persecution of evangelists. (The theologians of Jena, in 1561, were wont to say of the Lutheran consistories, that in Rome there was only one Pope, but in Weimar, nine!) Then come the synagogues, or the historical religious associations. At last, the act of real treason ensues, when spiritual matters are handed over to secular judges (according to the hypocritical principle: ecclesia non sitit sanguinem), and governors and kings, incited by a furious rabble, become persecutors of the truth. What then? Beware of men: of men in their inhuman human passions.
3. What Christ here predicted to His disciples (including Judas), He Himself first experienced.
4. A life-picture of fanaticism in the people. Mat_10:21 follows a life-picture of fanaticism in the family.
Starke:—The cross, not outward prosperity, the sign of the true Church.—Gerhard: Sit serpentinus oculus in corde columbino.—Even to this day, the witnesses of Christ are charged with sedition and heresy.—Quesnel: A minister must not be afraid to tell the truth even to kings.—What comfort in persecutions, that we suffer for Christ’s sake!
Gossner:—Patience under persecution for Christ’s sake is the greatest mark of true discipleship, greater even than miracles. It is itself the greatest miracle. The devil may imitate miracles, but he cannot inspire patience.
Heubner:—In a certain sense, this applies to all Christians: they are in this world as sheep in the midst of wolves.—The people of God ever cherish kindly, trustful, and affectionate feelings; but are met on every side by malice.—Christians who are innocently condemned by worldly tribunals, may feel themselves infinitely superior to them: time shall be, when they will be the judges of their accusers.—God often so disposes it, that preachers of righteousness, who otherwise would not have access to princes, should be brought before them in bonds.
Footnotes:
Mat_10:16.—[̓ ÁêÝñáéïé , etym. (from êåñÜííõìé and á privativum) unmixed, simple, pure. So Meyer after the Etym. Mag.: ὁ ìὴ êåêñáìÝíïò êáêïῖò , ἀëë ̓ ἁðëïῦò êáὶ ἀðïßêéëïò . Comp. Rom_16:19; Php_2:15. Lange: ohne Falsch, and in parenthesis, arglos, rein. Bengel, however, in loc, explains ἀêÝñáéïé , “sine cornu, ungula, dente, aculeo: innoxii active, atque adeo etiam passive.”—P. S.]
Mat_10:18.—[The proper order after the Greek, as observed in Lange’s German version, would require this change “But also before governors and kings shall ye be brought,” êáὶ ἐðὶ ὴãåìüíáò äὲ êáὶ âáóéëåῖò ἀ÷èÞóåóèå .—P. S.]
[So also Bengel, Gnomon in loc.: “ ὲí ìÝóù , in medio: non in medium. Tam estis inter lupos.” Maldonatus, on the contrary, confounds the two prepositions here: “In medium, ἐí pro åὶò , sicut Hebraice áְּ pro áְּ÷ֶøֶá , àֶì .—P. S.]
[Wordsworth, quoting from Hilary and Jerome: “It is said that the serpent shows his wisdom in guarding his head, whatever other part of his body is struck. So let us be ready to sacrifice anything but our faith; or, let us guard our head. Christ.” The innocence of the dove, says Jerome is shown in likeness to the Holy Ghost.—P. S.]
[Quesnel adds what Starke and Lunge omit: “but with abundance of prudence” (with the wisdom of the serpent). He who flatters them, makes himself an accomplice of their sins.”—P. S.]