CRITICAL NOTES
Matthew 10:25. Beelzebub.—In the original, Beelzebul, which is probably the true reading in all the places of the New Testament where this name occurs. Two principal explanations have been given of the word as thus written:
1. According to the Hebrew of the Old Testament, the signification is, lord of the dwelling, a term, perhaps, corresponding to that of prince of the power of the air (Ephesians 2:2). To this meaning there may possibly be an allusion in the choice of the expression, the Master of the house; our Lord thus appropriating to Himself, in another sense, as a term of honour, the name which His enemies had given in blasphemy.
2. In later Hebrew, the word Beelzebub means, lord of dung; and is possibly a contemptuous perversion of the name Baalzebub, lord of flies, the god of the Ekronites (2 Kings 1:2). Or, as Lightfoot (on Matthew 12:24) explains, an ignominious name, signifying, lord of idolatry. It is possible, however, that the change may be merely euphonic (Mansel).
Matthew 10:27. What ye hear in the ear.—Lightfoot refers this to a custom in the “Divinity School” of the synagogue (see Matthew 4:23), where the master whispered into the ear of the interpreter, who repeated in a loud voice what he had heard (Carr). Upon the housetops.—The flat roofs of which were often actually used by criers and heralds for their announcements (Plumptre).
Matthew 10:28. Fear Him.—Lange in his “Life of Jesus” applies this with Stier, to Satan, but in his Commentary he acknowledges himself to have been in error and applies it to God (see James 4:12). Hell.—Greek, Gehenna.
Matthew 10:29. Sparrows.—Any small kind of bird. Farthing.—See note on Matthew 5:26.
MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 10:24-33
Further cautions.—All the “cautions” of this passage seem to be alike in being all associated with courage. “Fear not” (Matthew 10:26). “Fear not” (Matthew 10:28). “Fear not” (Matthew 10:31). They seem to be distinguished from each other in being connected partly with passive courage (Matthew 10:24-26), and partly with aggressive courage (Matthew 10:27-32).
I. Passive courage or fortitude.—Let there be strength to bear what has to be borne in the shape of ill-will; and that especially (here) in that form of it in which it is usually manifested the first. Ill “words” are usually the first fruits of ill “will.” People proceed from words to blows; not the opposite way—as a rule. Christ’s Apostles must begin with bearing the first. They must bear the less as well as the greater. Let those who hate you say of you whatever they will. Two reasons for this kind of courage are virtually given. One is, because, in manifesting it, they are only sharing the lot of their Master. Those who are enemies of Him and of His servants have already said the worst of Him in their power. Professing to come as God’s Son they have declared Him to be in reality the worst of God’s foes. “They have called the Master of the house Beelzebub” (Matthew 10:25). Little is the wonder, therefore, if they say the same of His household. Of the two things, indeed, it is not so bad as to say it of Him! The other reason is because this kind of trial can only last for a time. The future, in their case, was bound to much more than compensate for the injustice of the present. The day was coming which would bring to light everything which was at present concealed (Matthew 10:26). In that day, therefore, so far from being found really connected with the evil one, the true connection of such maligned ones with the Source of all good would shine forth as the light (Matthew 13:43; Romans 8:19, etc.). That being so, leave the glories of eternity to reply to the slanders of time. Why seek to answer that which before long will for ever silence itself?
II. Aggressive courage.—The Apostles of Christ were called upon to do more than endure. They were bound sometimes to speak, and that, too, with boldness (Ephesians 6:19). This thought seems to account for the transition from Matthew 10:26 to Matthew 10:27. That day will “declare” all things. Do you, who know of this, do the same in your measure. Turn “darkness” into “light”; turn “secrecy” into “publicity”; fill the whole place with your words (cf. Jeremiah 36:2-6; Acts 5:20, etc.). A bold thing indeed to do with such a message as theirs—a message which had already been spoken of as causing them to be “hated of all” (Matthew 10:22). The encouragements to make them equal to this were of three principal kinds. There was the consideration, first, of the limitations of time. Whatever the enmity aroused by such boldness, its operations were necessarily confined to this world. If it did its worst it would leave untouched that which God alone could either preserve or destroy, and which they knew in consequence to be most precious of all (Matthew 10:28). In doing its worst to them, in short, that kind of enmity may be said to destroy itself as it were; like a bow which, in shooting its arrow, has broken itself. There is the consideration, next, of the limitations of Providence. Even so far as this world is concerned no human enmity can do more than God allows it to do. Moreover, His care in this direction extends to preserving things far beneath them. Creatures so worthless in men’s eyes that they part with them sometimes for nothing (cf. Matthew 10:29 with Luke 12:6) are far from despicable in His sight. “Not one, even of such, falls to the ground without Him” (Matthew 10:29). Neither is one hair of the head of any one of His servants left unreckoned by Him. Well, therefore, may they leave that which is vital to them in those all-fatherly hands (cf. 1 Peter 4:19). There is the consideration, in the last place, of the order of grace. After all, it is only those who do thus practically confess Him before men whom He at the last will so confess before all (Matthew 10:32-33). This is not only true of the end; it is true of all the times we pass through. “Those who eye a Providence,” says an old writer, “will always find a Providence to eye” (see also 2 Chronicles 16:9). In other words, the more entirely we leave ourselves in the hands of God’s providence, the more of a providence we shall find it to be.
On the whole, therefore, we see of this “courage” in service, that it is the most prudent method as well. Leave the words of the wicked to say what they will. Leave the hands of the wicked to do as they will. God can restrain them better than you can from going too far. And God will do so, moreover, and that openly, if you openly confess Him before them. This is the secret, and this is the reward, of being bold for His name.
HOMILIES ON THE VERSES
Matthew 10:24-25. Likeness to Christ.—I Likeness to the Teacher in wisdom is the disciple’s perfection.—“The disciple is not above,” etc. “It is enough for the disciple,” etc. If that be a true principle—that the best that can happen to the scholar is to tread in his teacher’s footsteps, to see with his eyes, to absorb his wisdom, to learn his truth, we may apply it in two opposite directions.
1. It teaches us the limitations, and the misery, and the folly of taking men for our masters.
2. It teaches us the large hope, the blessing, the freedom and joy of having Christ for our Master.
II. Likeness to the Master in life is the law of a disciple’s conduct.—There is no discipleship worth naming which does not, at least, attempt that likeness.
III. Likeness to the Master in relation to the world is the fate that the disciple must put up with.—If we are like Jesus Christ in conduct, and if we have received His word as the truth upon which we repose, depend upon it, in our measure and in varying fashions, we shall have to bear the same kind of treatment from the world.—A. Maclaren, D.D.
Matthew 10:27.Revealed and, proclaimed,—I. The matter of preachers’ sermons should be nothing but truth revealed by Christ.
2. Christ doth not reveal anything to His servants, whether ordinarily, as by reading and meditation, or extraordinarily, by His Spirit, but it is able to abide the light, and the trial of all who shall hear of it, and is worthy to be avowed openly.—David Dickson.
Matthew 10:28. Is death the end?—There is an essential difference between the soul and the body. Death is the end of the physical organism, but it is not the end of man. It is not to science that a man must go for proof of the life to come. When science has said her last word, the reasons on which we chiefly rely are yet to be heard.
I. One of the familiar indications that the soul and the body are not one, but twain, is seen in the utter disproportion which often exists between the physical and the mental powers, and especially in the fact that in many cases the ravages of disease in the body, and the near approach of death itself, seem to despoil the soul of none of its vigour. The late Samuel Bowles—one of the most brilliant men I ever knew—performed much the largest and best part of his life-work after his health was shattered. Mrs. Browning seems to have gained in intellectual power as her bodily strength waned. This is not the rule; but if in one instance the soul seems undisturbed by the sufferings of the body, that one instance strongly indicates that the soul may continue to live after the body has crumbled into dust.
II. The fragmentary character of human experience, without this lengthening of the term of life, is another indication that life will be lengthened. There is no sign of a term in the growth of the human soul. Is the prospect of indefinite growth in knowledge which opens up so grandly before every thoughtful human being an illusion? Are these powers of knowing and of loving, that in the greatest and the best men seem to be only just beginning to unfold when death comes, never to reach perfection? If there be no future for men, every man’s life is but the introduction to a book that never will be written, the prologue to a drama that never will be acted. Our faith in the wholeness and unity of nature discourages such a supposition.
III. The moral imperative within us seems to ask for its realisation a longer term than human life. The stringency and vigour of its injunctions seem cruel if there be not time for compensations hereafter. Its one word is, “Wait! put the present pleasure by; wait for the enduring good.” If there be no future, this most august voice is the voice of a mocker.
IV. The underlying sentiment of justice within us demands another life, where the miscreants that here go unwhipt shall get their dues; where the troubled and heavy laden shall find comfort and rest.
V. All the strongest reasons for this faith are summed up in the belief that God exists, and that He is good; and that the universe is the expression of His righteous will. For if God is, then, in the largest and fullest sense, what ought to be will be.—Washington Ghulden, D.D.
Matthew 10:29-31. The providential care of God.—
I. That in the estimation of the great God some of His creatures are more valuable than others.—Men are more valuable than birds.
II. That over those of His creatures which are the lowest in the scale of value, He exercises a benevolent providence.
III. That the fact that He exercises a benevolent providence over the least valuable is an assurance that He does so over the most valuable.—D. Thomas, D.D.
Matthew 10:32-39. The King’s charge to His ambassadors.—
I. The duty and blessedness of confessing Christ.—The “therefore” is significant. It attaches the promise which follows to the immediately preceding thoughts of a watchful, fatherly care, extending like a great invisible hand over the true disciple. Nothing can come between Christ’s servant and his crown. The river of the confessor’s life may plunge underground and be lost amid persecutions, but it will emerge again into the better sunshine on the other side of the mountains. The confession which is to be thus rewarded, like the denial opposed to it, is, of course, not merely a single utterance of the lip. Judas Iscariot confessed Christ and Peter denied Him. But it is the habitual acknowledgment by lip and life, un-withdrawn to the end.
II. The vision of the discord which follows the coming of the King of peace.—The ultimate purpose is peace; but an immediate purpose is conflict, as the only road to peace. Christ is first King of righteousness, and after that also King of peace. But if His kingdom be righteousness, purity, love, then unrighteousness, filthiness, and selfishness will fight against it for their lives. The conflict ranges the dearest in opposite ranks. As when a substance is brought into contact with some chemical compound which has greater affinity for one of its elements than the other element has, the old combination is dissolved, and a new and more stable one is formed, so Christianity analyses and destroys in order to synthesis and construction. Perhaps it is fanciful to observe that the persons “set at variance” are all junior members of families, as if the young would be more likely to flock to the new light. However that may be, the separation is mutual, but the hate is all on one side.
III. Our Lord passes from the warnings of discord and hate to the danger of the opposite, viz., undue love.—He claims absolute supremacy in our hearts. He goes still farther and claims the surrender, not only of affections, but of self and life to Him. Self-denial for Christ’s sake is the badge of all our tribe. Observe that word “take.” The cross must be willingly and by ourselves assumed. No other can lay it on our shoulders. Observe that other word “his.” Each man has his own special form in which self-denial is needful for him. Matthew 10:39 contains a lesson, not only for times of persecution; the words go down into the very depths of Christian experience. Death is the gate of life. To die to self is the path to living in Christ.—A. Maclaren, D.D.
Matthew 10:32-33. Confessing Christ.—Notice:—
I. Whom are we to confess?—“Me,” says Christ. Not a denomination or a creed, but a Person. He must be confessed in His offices, sufferings, His ministers, His people. “He that receiveth you receiveth Me.” “Forasmuch as ye have done it,” etc.
II. Before whom are we to confess Christ?—“Before men.” Good and bad, poor and rich, ignorant and learned.
III. How are we to confess Christ?—
1. Verbally.—We should never blush to own that we,
(1) need Him;
(2) trust Him;
(3) love Him.
2. Practically.—Actions speak louder than words. Christ must be confessed in sanctuary, shop, family.
3. Passively.—The Christian in poverty, affliction, bereavement may confess Christ.
IV. What hinders us from confessing Christ?—
1. Fear of being reviled (Matthew 10:25).
2. Fear of men’s hatred (Matthew 10:21-22).
3. Fear of persecution and loss. The parents of the blind man had this fear (John 9:22).
V. What are the advantages of confessing Christ?—
1. An approving conscience (Romans 10:9-10).
2. Open deliverance. The three Hebrew young men. Peter.
3. Open acknowledgment and approval (Revelation 3:5).
VI. What will be the consequences of not confessing Christ?—
1. A guilty conscience.
2. A useless life.
3. A miserable death.
4. A dark eternity.—B.D.