Lange Commentary - Matthew 10:34 - 10:42

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Lange Commentary - Matthew 10:34 - 10:42


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This Chapter Verse Commentaries:

11. Christ come to send into the old world, not peace, but a sword, because He sends, in His love, absolute peace and eternal life.

Sixth warning and comfort. Mat_10:34-39

34Think not that I am come to send [to throw, âáëåῖí ] peace on [the old] earth: Icame not to send peace, but a sword. 35For I am come to set a man at variance against [with] his father, and the [a] daughter against [with] her mother, and the daughter-in-law 36[a bride, íýìöçí ] against [with] her mother in-law. And a man’s foes shall be they of his own household. 37He 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. 38And he that taketh not his cross, and followeth after me, is not worthy of me. 39He that findeth [hath found or gained, åὑñþí ] his life [ øõ÷Þí ] shall lose it: and he that loseth [hath lost, ἀðïëÝóáò , i. e., sacrificed for Christ] his life for my sake shall find ðåֹ .

EXEGETICAL AND CRITICAL

Mat_10:34. I came not to send peace.—How does this agree with the angelic hymn, Luk_2:14? Meyer: “This is not merely a rhetorical expression, but Jesus really states an object, although not ‘he final object, of His advent; since He clearly foresaw the hostile opposition as an unavoidable transition from the old to the new state of things, which, in the execution of His Messianic office, He must therefore have willed.” So far well; but the expression itself must have rendered any misunderstanding impossible. Hence âáëåῖí is so chosen, that it does not apply merely to ìÜ÷áéñáí . Wetstein erroneously regards it as equivalent to sowing. It evidently implies sudden action; probably also throwing, casting. It therefore accords with the expression ἐðὶôὴíãῆí , and implies something quite different from the angelic song, ἐðὶ ãῆò åὶñÞíç . Luke (Luk_12:51) uses the expression äïῦíáé ἐí ôῇ ãῇ , and accordingly does not employ the word âÜëëåéí , which, however, occurs in 10:49: ðῦñ ἦëèïí âáëëåῖí åὶò ôὴí ãῆí . By the term “earth,” we are to understand the ancient and established theocratic and political order of things, Joh_3:31; Rev_13:11. To it Christ could not bring peace, but the sword, i. e., a contest for life and death, in order to establish His kingdom of peace. The kingdom of God on earth can only be established by the destruction of the sinful principles of the old man, the old world, and the old earth.

Mat_10:35. For I am come.—Not a mere repetition of Mat_10:21, but the reverse of the picture there given. The terms, äé÷ÜóáéêáôÜ , indicate a direct influence from the Lord; hence, the son, the daughter, and the daughter-in-law, are here the representatives of Christ. It has not inaptly been suggested, that these special terms have been selected, because the younger members and the female portion of households were commonly the first to embrace the gospel. There is also an evident reference here to Mic_7:6, although in a modified and free manner. Stier calls attention to the fact, that according to the predictions of Micah, war and the sorrows of the daughter of Zion were to usher in the kingdom of peace. “The best and most precious peace on earth, as well as the ground of every other, is domestic peace and family concord. But so long as it rests on a false foundation, it must be broken up by the introduction of the peace of Christ.” For kindred rabbinical sayings, see Meyer and Schöttgen, p. 105.

Mat_10:37. [He that loveth, etc.—Our Lord claims here a love stronger than the dearest natural attachments, such a love and devotion as is due only to a truly Divine being. This is one of those extraordinary claims which in Him, the God-Man, are perfectly easy, natural, and irresistible, while in others they would be extreme madness or intolerable presumption.—P. S.]

Mat_10:38. He that does not take his cross, ëáìâÜíåé ,—freely; referring to the Roman custom, by which the cruciarii were obliged to carry their cross (Mat_27:32). A prophetic reference to the death of Christ; no doubt purposely chosen, in order to prepare the disciples for that fearful prospect. That the Lord anticipated this consummation at an early period, appears from Joh_3:14. [His cross, as I shall carry My cross.]

Mat_10:39. He that hath found his life.—De Wette: “ øõ÷Þ means here, in alternate clauses, the life of the body and eternal life, or the salvation of the soul.” He that gains, or saves, his earthly life, preserving it by unfaithfulness, shall lose the life of his life. But he that loses it by faithfulness, shall find eternal life. At the same time we must remember that the Lord only speaks of one true kind of life. Hence, the finding or preserving of life in the first case, and the loss of it in the second, are only in appearance. Lastly, it seems to us quite incompatible to suppose, with Meyer, that this eternal life shall only be enjoyed at the second coming of Christ, or at the resurrection of the dead.

DOCTRINAL AND ETHICAL

1. “These verses contain a cycle of ideas which had never before been uttered by mortal. All the former prophetic expectations concerning the kingdom of God are here presented to our view as supersensuous, future, and heavenly,—quite in accordance with the deeper sense of the predictions of inspired seers, yet never before expressed in a manner so clear and decided. This, then, is the great barrier cast by the Lord in the way of all who would construct the kingdom of peace in this world from worldly elements,—beginning with the Jews, whose folly is here exposed, and ending with the thoughtless builders of the last time.” Stier.

2. The Lord makes an onslaught upon the corruptions of the world with the holy sword of His word, allowing the world to employ the sword of persecution against Himself and His people. Comp. Jer_8:11; Jer_6:14; Mic_3:5; Mic_3:11; Eze_13:10; Eze_13:16; 1Pe_4:4. This passage may also serve to throw light on the charge brought against Protestantism, as if it had served to divide nations, and led to civil wars. [The civil wars in France, the thirty years’ war in Germany, the civil war in England.]

3. The Lord makes on this occasion the first allusion to His death on the cross. A masterly preparation of His disciples. Crucifixion was the worst kind of punishment then known; hence the phrase, to take his cross, signifies the voluntary readiness to suffer the utmost in this world for Christ. Indirectly, Christ presented Himself already here as the first bearer of the cross (follow after Me).

4. The declaration of the Saviour, that he that will save his life shall lose it, etc., holds true both historically and spiritually. That species of egotism which ever seeks to preserve its life, and constantly aims after its own, shall find death; while faith, with its devotion and self-sacrifice, is crowned by life. Compare the mystic work: Theologia Germanica, of the middle ages, which follows out this idea.

HOMILETICAL AND PRACTICAL

Dangerous delusion, as if Christ had brought a delusive peace to the delusions of the old order of things. 1. Character of this delusion,—a. historically: the ancient and more recent chiliastic views, as appearing in ecclesiastical and sectarian tendencies; b. dogmatically: it springs from an overestimate of the old order of things, from an underestimate of the Spirit of Christ, and from a false estimate of what is external, compared with what is internal. 2. Its pernicious effects. We lose Christ, the true Prince of Peace, to follow the standard of a false messiah. We lose true peace, and, with it, the prospect of that kingdom of peace which is yet to cover the whole world. Lastly, we surrender our hope in the great and glorious appearance of the Lord of peace.—The world in its unregenerate state is just like the old garment, upon which it were folly to put the new cloth of Christ’s peace.—The lost estate of the world appears most distinctly in the false peace which it cherishes.—Christ sends a sword in order to send peace.—The sword of Christ, and the sword of the world; or, suffering on the cross, and affixing to the cross.—The family as the basis of every spiritual movement: 1. The basis of the kingdom of peace; 2. the battle-field of the spirit of peace; 3. the first manifestation of the kingdom of peace, or of the Church.—Christ’s warfare infinitely preferable to the peace of the world. 1. The peace of the world ends with the eternal rebellion and warfare of hell; 2. the warfare of Christ ushers in the eternal kingdom of heavenly peace.—The sword of the Lord is true peace: 1. It proceeds from His peace; 2. it is wielded in the service of His peace; 3. it leads to His peace.—The claims of Christ are identical with those of God Himself (Exodus 20).—The love of Christ in its relation to the love of the family. 1. Its value: (a) It is higher than family love; (b) it may even come into conflict with the latter, for, (c) Christ sticketh closer than a brother; (d) His love forms the basis of true family love; (e) it gives an eternal and spiritual character to the love of the family. 2. Its claims: “He that loveth father or mother,” etc., is not worthy of Christ; for, (a) he betrays the highest love; (b) he does not properly love even his own; (c) he is lost to true love which gives to man his real value.—Enlarged view. The love of Christ far above all earthly love.—The love of Christ may well claim from us the surrender of those we love, and of our own life also: 1. Explanation of this statement; 2. demonstration of it.—Spurious affection for our own, is in reality only disguised self-love.—Relation between the fifth and the first commandment: 1. The former is subordinate to the latter, because, 2. it springs from it, and 3. it is fulfilled in it.—The first utterance of the Lord concerning His cross was when He summoned His disciples to share it with Him.—“He that findeth his life:“ 1. The historical motto of Christianity; 2. the motto of the inner life; 3. the motto of every relationship of life, of every possession, enjoyment, or claim.

Starke:—The blame rests not with Christ, the Prince of Peace, Isa_9:6; nor with the gospel, Eph_6:15; but with the malice of man.—Zeisius: Christ the Wonderful; Prince of Peace, yet disturber of peace.—Satan and his children the real cause of all disturbances in the world.—Quesnel: Our nearest friends oftentimes the greatest enemies of our salvation.—Natural affection is proper in its own place, but it must not occupy the first rank.—Ever let us assign to God the highest place, as the first commandment enjoins. Amandus est genitor, sed prœponendus est creator (Augustine).—Christo nihil prœponere debemus, quoniam et ille nihil nobis prœposuit (Cyprian).—To deny what is earthly, forms a great part in the divine life.—We cannot love Christ if we cherish the love of the world.—Our closest relationships often lead aside from the highest good; hence they must be abnegated.—Every Christian must bear the cross.—To love oneself inordinately, is in reality to hate oneself.—Loss for the sake of Christ is true gain.—Death for the sake of Christ is true life.

Heubner:—Christianity a declaration of war to the world, and yet a message of peace for the world.—Surrender of natural ties.—What does Christ offer in their stead? Heavenly, spiritual, and eternal connections.—How much of natural affection has been sacrificed upon the altar of Christ [but in this case, sacrificing is not surrendering, but sanctifying and giving up to God]!—Christ has displayed the greatest love toward us (1Jn_4:19).—To shepherds: Do you love the flock of Christ more than your own house? Deu_33:9-10.—False application of this declaration by monasticism.—No cross, no crown.—Without Christ, no true happiness.—Nothing is lost that is surrendered for Christ.

12. Along with the cross of Christ, His servants bring, not misery, but the highest happiness into the world, They who receive them, receive Christ and God Himself, and their reward is from Him, is God Himself. Seventh warning and comfort. Mat_10:40-42

40He that receiveth you receiveth me; and he that receiveth me receiveth him that sent me. 41He that receiveth a prophet in the name of a prophet shall receive a prophets reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward. 42And 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.

EXEGETICAL AND CRITICAL

Mat_10:40. He that receiveth you.—Such is the general principle. The explanation of de Wette—“your cause is Mine, and the cause of God”—does not exhaust its import. It implies, not merely that the disciples shall find welcome and succor, but also, that the cross which they bring with them shall be the well-spring of infinite blessing.—This principle also embodies the two great features of salvation—it is to receive Christ and to receive God. [Alford: “ äÝ÷åôáé has here the wider sense of not only receiving to house and board, but receiving in heart and life the message of which the Apostles were the bearers. See Joh_20:21.”—P. S.]

Mat_10:41. He that receiveth a prophet.—The special application and inference from the principle.—In the name. In rabbinical writings, ìְùֵí . Meyer: “With reference to that which the name implies. [Alford: “ åἰòὅíïìá , a Hebraism ( ìְùֵׁí ): because he is, i. e., for the love of Christ, whose prophet he is. The sense is: He who by receiving a prophet because he is a prophet, or a holy man because he is a holy man, recognizes, enters into, these states as appointed by Me, shall receive the blessedness of these states, shall derive all the spiritual benefits which these states bring with them, and share their everlasting reward.”—Wordsworth: “ åἰòὅíïìá is more forcible than ἐí ôῷ ὀíüìáôé . It signifies an inward movement of love to, and, as it were, identification with the prophet, and consequently a reception of his message into the soul. He who receives a minister of Christ, because he is such, and with love and adhesion to Christ, the True Prophet (as distinguished from men, who are only His instruments), shall partake in the reward promised to those ‘who turn many to righteousness’ (Dan_12:3). The prophet to be received may be an unworthy person—a Judas. Our Lord, foreseeing this, says that the office is to be regarded, and not the person; and that you will not lose your reward if you receive a prophet, though he who is received is unworthy. Receive him in the name of a prophet, not for the sake of any secular pre-eminence or any worldly consideration, but because he is a prophet, and you will receive a prophet’s reward.”—P. S.]—A prophet’s reward;—De Wette: Such as a prophet receives, not such as he gives (Paulus).

A righteous man; i. e., one who embodies prophecy in his faith and life. Evidently alluding to the righteousness of faith in Christ.

Mat_10:42. Unto one of these little [lowly] ones.—With reference to the disciples. Fritzsche suggests that they are so called, because the Rabbins designated their disciples as ÷èðéí . Meyer sees in it an allusion to their future low and despised condition. In our view, the expression refers on the one hand to the contrast between the disciples and Christ their Master, and to that between their low position in the world and their high place in the kingdom of heaven.—A cup of cold water; i. e., the smallest favor, the least act of Christian charity.—His reward;—i. e., the reward meet and due to him.

On the result, and the work achieved by the Apostles, comp. Mar_6:12-13; Luk_9:6.

DOCTRINAL AND ETHICAL

1. The principle, “He that receiveth you,” etc., is closely connected with the fundamental principle of Christ’s own mission into the world, Joh_20:21. He was sent by the Father, and He in turn sends His Apostles. Accordingly, they who receive His Apostles, receive Him; and they who receive Him, receive God. “This not merely implies: it shall be considered as if he had received, etc.; but, that Christ really comes to us in and by His servants. ‘I in them, and Thou in Me,’ Joh_17:23.” Gerlach.

2. This principle is in perfect accordance with the fundamental relations of spiritual life. By means of spiritual susceptibility, man comes to share and enjoy spiritual fellowship, and thus both blessing and blessedness; or, the reward of him who communicates spiritual blessings. Receptive spirits enter into spiritual fellowship and enjoy spiritual community with productive spirits; believers through the Apostles with Christ and God.

3. Even in the Sermon on the Mount, persecution for righteousness’ sake had been declared identical with persecution for Christ’s sake. Here also the term “righteous” evidently points to the righteousness of Christ, and that all the more distinctly, that even in a historical sense, Christ, as the Righteous One, formed the connecting link between the prophets and the Apostles.—Lastly, this promise implies a corresponding warning of impending judgment in case of resistance.

4. Extent and conditions of the authority of the Apostles.

HOMILETICAL AND PRACTICAL

The witnesses of Christ must not be afraid of the detrimental consequences which the message of peace brings, so far as this world is concerned.—A Christian may well invite others to share the cross, since he invites them to share the crown.—Blessed misery which Christianity causes in the world.—“He that receiveth you,” etc.; or, the apostolic authority: 1. What important conditions attach to it; 2. how these conditions constitute its greatness.—How the greatness of Christ’s servants appears and disappears: 1. It appears in their being ambassadors of the Spirit of Christ and of God; 2. it disappears before the Spirit, the Saviour, and the Father, whom they bring to those who receive them.—Susceptibility, or trustfulness, the bond of spiritual fellowship and spiritual, communication between heaven and earth.—Those who are susceptible obtain the reward of Heaven’s messengers whom they receive, and that in ascending line: 1. The reward of a prophet; 2. the reward of a righteous man; 3. the fullest reward of a righteous man in the reward of all the Apostles.—Faith in the Righteous One: the righteousness of faith.—Even the smallest service of love may obtain the richest reward, if, in doing it to the Lord’s people, we devote it to the Lord Himself.—If it is intended as evidence of our having received the Lord.

Starke:—Luk_10:16; Joh_13:20.—Cramer—He that receives the servants of God, receives God Himself into his house.—The more lowly in outward appearance the messenger who is received, the greater the faith which sees Christ in him, and looks only to the Lord. Mat_25:31.—Osiander:—It shall be well both in time and eternity with him who promotes the Christian ministry and schools, and who does good to believers.

[Quesnel on Mat_10:42 :—Charity heightens the smallest actions. It is this which recommends good works.—Under a just and merciful God, no sin is unpunished, no good action is unrewarded.—Jesus Christ confirms this last promise with the solemn Verily, to stimulate us to acts of charity, and to destroy all doubt as to the reward.—In the world, great services only receive great reward; in the kingdom of God, the smallest acts of kindness to the humblest persons may justly hope for a very great reward.—P. S.]

Heubner:—The spirit of faith and of love transforms every work, and surrounds even the meanest with a halo of glory.—God leaves not the smallest deed of love unrewarded.

General survey of the whole chapter.—Homily on the apostolic mission of the disciples of Jesus: a. Their mission, and their preparation for it by the Lord; b. the goal, and the order of their journey; c. their freedom from care, and their sustenance; d. their stay, and their further progress; e. their sufferings; f. their encouragements and consolations.—Lectures on smaller portions: The Apostles and their mission ( Mat_10:1-10).—The world in its bearing toward the Apostles ( Mat_10:11-22).—Admonitions and consolations of the Lord, to stir us up to faithfulness in our work of bearing witness to the Christian faith ( Mat_10:23-42).

Footnotes:

Mat_10:39.—[Cod. Sinait. omits the clause: ὁ åὑñὼí .. áὐôὴí êáß ; but it is sustained by all other authorities.—P. S.]

[In the same chapter of Luke, where the Gloria in excelsis occurs, we are told, that Christ was set for the fall as well as the rising of many, Luke 2:34. His Gospel is a savor of death unto death to unbelievers, as it is a savor of life unto life to believers, 2Co_2:16.—P. S.]

[So also Alford: “The first øõ÷Þ is the life of this world, which we here all count so dear to us; the second, implied in áὐôÞí , the real life of man in a blessed eternity.” But the contrast is not between this present life and the life to come (comp. the past participles: åὑñþí and ἀðïëÝóáò , who has found, who has lost, not: who findeth, who loseth); but between the outward, earthly, secular life, with all its pleasures, comforts, and the inward, spiritual eternal life, which commences already here in faith, [illegible]ct will be perfected in heaven.—P. S.]

[An English translation by Miss C. Winkworth with Introductions by the late Chevalier Bunsen, and Charles Kingsley, republished at Andover.—P. S.]

[Not: “springs from,” as the Edinb. trl. reverses the German: “geth aus in den (not: von dem) ewigen Ausruhr und Krieg der Hölle.”—P. S.]

Mat_10:42.—[Cod. D., etc, read: ôῶí ἐëá÷ßóôùí for ôῶí ìéêñῶí .—P. S.]

Mat_10:42.—[Cod. D., Origen, and some later MSS. add ὕäáôïò , water, after øõ÷ñïῦ , cold.—P. S.]

[But such a Rabbinical phrase is doubtful. In the passage quoted by Wetstein ÷ְèֹðִéí means parvuli, i. e., children. See Meyer in loc., p. 241. Still the word might easily have assumed this meaning as distinguished from øַá , great, a matter. Alford is disposed to take ìéêñïß literally of some children who may have been present (Mat_18:2-6); but ôïýôùí is evidently to be taken äåéêôéêῶò as pointing to the disciples present.—P. S.]