Matthew 10:26
Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.
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EXPOSITORY (ENGLISH BIBLE)
(26) Fear them not therefore: for . . .—The words that bid them banish fear look backward and forward. Why should they be afraid when they were only suffering what their Master Himself had suffered, and when they could look forward to the open publicity of His triumph? In that day the veil that now conceals the truth shall be drawn away; the unknown sufferers for the truth shall receive the crown of martyrdom; the undetected cowardice that shrinks from confessing it will then be laid bare.

Matthew

THE WIDENED MISSION, ITS PERILS AND DEFENCES

Matthew 10:16-31
.

We have already had two instances of Matthew’s way of bringing together sayings and incidents of a like kind without regard to their original connection. The Sermon on the Mount and the series of miracles in Matthew 8:1 - Matthew 8:34 and Matthew 9:1 - Matthew 9:38 are groups, the elements of which are for the most part found disconnected in Mark and Luke. This charge to the twelve in Matthew 10:1 - Matthew 10:42 seems to present a third instance, and to pass over in Matthew 10:16 to a wider mission than that of the twelve during our Lord’s lifetime, for it forebodes persecution, whereas the preceding verses opened no darker prospect than that of indifference or non-reception. The ‘city’ which, in that stage of the gospel message, simply would ‘not receive you nor hear your words,’ in this stage has worsened into one where ‘they persecute you,’ and the persecutors are now ‘kings’ and ‘Gentiles,’ as well as Jewish councils and synagogue-frequenters. The period covered in these verses, too, reaches to the ‘end,’ the final revelation of all hidden things.

Obviously, then, our Lord is looking down a far future, and giving a charge to the dim crowd of His later disciples, whom His prescient eye saw pressing behind the twelve in days to come. He had no dreams of swift success, but realised the long, hard fight to which He was summoning His disciples. And His frankness in telling them the worst that they had to expect was as suggestive as was His freedom from the rosy, groundless visions of at once capturing a world which enthusiasts are apt to cherish, till hard experience shatters the illusions. He knew the future in store for Himself, for His Gospel, for His disciples. And He knew that dangers and death itself will not appal a soul that is touched into heroic self-forgetfulness by His love. ‘Set down my name,’ says the man in Pilgrim’s Progress, though he knew-may we not say, because he knew?-that the enemies were outside waiting to fall on him.

A further difference between this and the preceding section is, that there the stress was laid on the contents of the disciples’ message, but that here it is laid on their sufferings. Not so much by what they say, as by how they endure, are they to testify. ‘The noble army of martyrs praise Thee,’ and the primitive Church preached Jesus most effectually by dying for Him.

The keynote is struck in Matthew 10:16, in which are to be noted the ‘Behold,’ which introduces something important and strange, and calls for close attention; the majestic ‘I send you,’ which moves to obedience whatever the issues, and pledges Him to defend the poor men who are going on His errands and the pathetic picture of the little flock huddled together, while the gleaming teeth of the wolves gnash all round them. A strange theme to drape in a metaphor! but does not the very metaphor help to lighten the darkness of the picture, as well as speak of His calmness, while He contemplates it? If the Shepherd sends His sheep into the midst of wolves, surely He will come to their help, and surely any peril is more courageously faced when they can say to themselves, ‘He put us here.’ The sheep has no claws to wound with nor teeth to tear with, but the defenceless Christian has a defence, and in his very weaponlessness wields the sharpest two-edged sword. ‘Force from force must ever flow.’ Resistance is a mistake. The victorious antagonist of savage enmity is patient meekness. ‘Sufferance is the badge of all’ true servants of Jesus. Wherever they have been misguided enough to depart from Christ’s law of endurance and to give blow for blow, they have lost their cause in the long run, and have hurt their own Christian life more than their enemies’ bodies. Guilelessness and harmlessness are their weapons. But ‘be ye wise as serpents’ is equally imperative with ‘guileless as doves.’ Mark the fine sanity of that injunction, which not only permits but enjoins prudent self-preservation, so long as it does not stoop to crooked policy, and is saved from that by dove-like guilelessness. A difficult combination, but a possible one, and when realised, a beautiful one!

The following verses {Matthew 10:17} expand the preceding, and mingle in a very remarkable way plain predictions of persecution to the death and encouragements to front the worst. Jewish councils and synagogues, Gentile governors and kings, will unite for once in common hatred, than which there is no stronger bond. That is a grim prospect to set before a handful of Galilean peasants, but two little words turn its terror into joy; it is ‘for My sake,’ and that is enough. Jesus trusted His humble friends, as He trusts all such always, and believed that ‘for My sake’ was a talisman which would sweeten the bitterest cup and would make cowards into heroes, and send men and women to their deaths triumphant. And history has proved that He did not trust them too much. ‘For His sake’-is that a charm for us, which makes the crooked straight and the rough places plain, which nerves for suffering and impels to noble acts, which moulds life and takes the sting and the terror out of death? Nor is that the only encouragement given to the twelve, who might well be appalled at the prospect of standing before Gentile kings. Jesus seems to discern how they shrank as they listened, at the thought of having to bear ‘testimony’ before exalted personages, and, with beautiful adaptation to their weakness, He interjects a great promise, which, for the first time, presents the divine Spirit as dwelling in the disciples’ spirits. The occasion of the dawning of that great Christian thought is very noteworthy, and not less so is the designation of the Spirit as ‘of your Father,’ with all the implications of paternal care and love which that name carries. Special crises bring special helps, and the martyrologies of all ages and lands, from Stephen outside the city wall to the last Chinese woman, have attested the faithfulness of the Promiser. How often have some calm, simple words from some slave girl in Roman cities, or some ignorant confessor before Inquisitors, been manifestly touched with heavenly light and power, and silenced sophistries and threats!

The solemn foretelling of persecution, broken for a moment, goes on and becomes even more foreboding, for it speaks of dearest ones turned to foes, and the sweet sanctities of family ties dissolved by the solvent of the new Faith. There is no enemy like a brother estranged, and it is tragically significant that it is in connection with the rupture of family bonds that death is first mentioned as the price that Christ’s messengers would have to pay for faithfulness to their message. But the prediction springs at a bound, as it were, from the narrow circle of home to the widest range, and does not fear to spread before the eyes of the twelve that they will become the objects of hatred to the whole human race if they are true to Christ’s charge. The picture is dark enough, and it has turned out to be a true forecast of facts. It suggests two questions. What right had Jesus to send men out on such an errand, and to bid them gladly die for Him? And what made these men gladly take up the burden which He laid on them? He has the right to dispose of us, because He is the Son of God who has died for us. Otherwise He is not entitled to say to us, Do my bidding, even if it leads you to death. His servants find their inspiration to absolute, unconditional self-surrender in the Love that has died for them. That which gives Him His right to dispose of us in life and death gives us the disposition to yield ourselves wholly to Him, to be His apostles according to our opportunities, and to say, ‘Whether I live or die, I am the Lord’s.’

That thought of world-wide hatred is soothed by the recurrence of the talisman, ‘For My name’s sake,’ and by a moment’s showing of a fair prospect behind the gloom streaked with lightning in the foreground. ‘He that endureth to the end shall be saved.’ The same saying occurs in Matthew 24:13, in connection with the prediction of the fall of Jerusalem, and in the same connection in Mark 13:13, in both of which places several other sayings which appear in this charge to the apostles are found. It is impossible to settle which is the original place for these, or whether they were twice spoken. The latter supposition is very unfashionable at present, but has perhaps more to say for itself than modern critics are willing to allow. But Luke 21:19 has a remarkable variation of the saying, for his version of it is, ‘In your patience, ye shall win your souls.’ His word ‘patience’ is a noun cognate with the verb rendered in Matthew and Mark ‘endureth,’ and to ‘win one’s soul’ is obviously synonymous with being ‘saved.’ The saying cannot be limited, in any of its forms, to a mere securing of earthly life, for in this context it plainly includes those who have been delivered to death by parents and brethren, but who by death have won their lives, and have been, as Paul expected to be, thereby ‘saved into His heavenly kingdom.’ To the Christian, death is the usher who introduces him into the presence-chamber of the King, and he that loseth his life ‘for My name’s sake,’ finds it glorified in, and into, life eternal.

But willingness to endure the utmost is to be accompanied with willingness to take all worthy means to escape it. There has been a certain unwholesome craving for martyrdom generated in times of persecution, which may appear noble but is very wasteful. The worst use that you can put a man to is to burn him, and a living witness may do more for Christ than a dead martyr. Christian heroism may be shown in not being afraid to flee quite as much as in courting, or passively awaiting, danger. And Christ’s Name will be spread when His lovers are hounded from one city to another, just as it was when ‘they that were scattered abroad, went everywhere, preaching the word.’ When the brands are kicked apart by the heel of violence, they kindle flames where they fall.

But the reason for this command to flee is perplexing. ‘Ye shall not have gone over the cities of Israel till the Son of Man be come.’ Is Jesus here reverting to the narrower immediate mission of the apostles? What ‘coming’ is referred to? We have seen that the first mission of the twelve was the theme of Matthew 10:5 - Matthew 10:15, and was there pursued to its ultimate consequences of final judgment on rejecters, whilst the wider horizon of a future mission opens out from Matthew 10:16 onwards. A renewed contraction of the horizon is extremely unlikely. It would be as if ‘a flower should shut and be a bud again.’ The recurrence in Matthew 10:23 of ‘Verily I say unto you,’ which has already occurred in Matthew 10:15, closing the first section of the charge, makes it probable that here too a section is completed, and that probability is strengthened if it is observed that the same phrase occurs, for a third time, in the last verse of the chapter, where again the discourse soars to the height of contemplating the final reward. The fact that the apostles met with no persecution on their first mission, puts out of court the explanation of the words that refers them to that mission, and takes the ‘coming’ to be Jesus’ own appearances in the places they had preceded Him as His heralds. The difficult question as to what is the terminus ad quem pointed to here seems best solved by taking the ‘coming of the Son of Man’ to be His judicial manifestation in the destruction of Jerusalem and the consequent desolation of many of ‘the cities of Israel,’ whilst at the same time, the nearer and smaller catastrophe is a prophecy and symbol of the remoter and greater ‘day of the Son of Man’ at the end of the days. The recognition of that aspect of the fall of Jerusalem is forced on us by the eschatological parts of the Gospels, which are a bewildering whirl without it. Here, however, it is the crash of the fall itself which is in view, and the thought conveyed is that there would be cities enough to serve for refuges, and scope enough for evangelistic work, till the end of the Jewish possession of the land.

In Matthew 10:26 - Matthew 10:31, ‘fear not’ is thrice spoken, and at each occurrence is enforced by a reason. The first of these encouragements is the assurance of the certain ultimate world-wide manifestation of hidden things. That same dictum occurs in other connections, and with other applications, but in the present context can only be taken as an assurance that the Gospel message, little known as it thus far was, was destined to fill all ears. Therefore the disciples were to be fearless in doing their part in making it known, and so working in alliance with the divine purpose. It is the same thing that is meant by the ‘covered’ that ‘shall be revealed,’ the ‘hidden’ that ‘shall be known,’ ‘that which is spoken in darkness,’ and ‘that which is whispered in the ear’; and all four designations refer to the word which every Christian has it in charge to sound out. We note that Jesus foresees a far wider range of publicity for His servants’ ministry than for His own, just as He afterwards declared that they would do ‘greater works’ than His. He spoke to a handful of men in an obscure corner of the world. His teaching was necessarily largely confidential communication to the fit few. But the spark is going to be a blaze, and the whisper to become a shout that fills the world. Surely, then, we who are working in the line of direction of God’s working should let no fear make us dumb, but should ever hear and obey the command: ‘Lift up thy voice with strength, lift it up, be not afraid.’

A second reason for fearlessness is the limitation of the enemy’s power to hurt, reinforced by the thought that, while the penalties that man can inflict for faithfulness are only corporeal, transitory, and incapable of harming the true self, the consequences of unfaithfulness fling the whole man, body and soul, down to utter ruin. There is a fear that makes cowards and apostates; there is a fear which makes heroes and apostles. He who fears God, with the awe that has no torment and is own sister to love, is afraid of nothing and of no man. That holy and blessed fear drives out all other, as fire draws the heat out of a burn. He that serves Christ is lord of the world; he that fears God fronts the world, and is not afraid.

The last reason for fearlessness touches a tender chord, and discloses a gracious thought of God as Father, which softens the tremendous preceding word: ‘Who is able to destroy both soul and body in hell.’ Take both designations together, and let them work together in producing the awe which makes us brave, and the filial trust which makes us braver. A bird does not ‘fall to the ground’ unless wounded, and if it falls it dies. Jesus had looked pityingly on the great mystery, the woes of the creatures, and had stayed Himself on the thought of the all-embracing working of God. The very dying sparrow, with broken wing, had its place in that universal care. God is ‘immanent’ in nature. The antithesis often drawn between His universal care and His ‘special providence’ is misleading. Providence is special because it is universal. That which embraces everything must embrace each thing. But the immanent God is ‘your Father,’ and because of that sonship, ‘ye are of more value than many sparrows.’ There is an ascending order, and an increasing closeness and tenderness of relation. ‘A man is better than a sheep,’ and Christians, being God’s children, may count on getting closer into the Father’s heart than the poor crippled bird can, or than the godless man can. ‘Your Father,’ on the one hand, can destroy soul and body, therefore fear Him; but, on the other, He determines whether you shall ‘fall to the ground’ or soar above dangers, therefore fear none but Him.

10:16-42 Our Lord warned his disciples to prepare for persecution. They were to avoid all things which gave advantage to their enemies, all meddling with worldly or political concerns, all appearance of evil or selfishness, and all underhand measures. Christ foretold troubles, not only that the troubles might not be a surprise, but that they might confirm their faith. He tells them what they should suffer, and from whom. Thus Christ has dealt fairly and faithfully with us, in telling us the worst we can meet with in his service; and he would have us deal so with ourselves, in sitting down and counting the cost. Persecutors are worse than beasts, in that they prey upon those of their own kind. The strongest bonds of love and duty, have often been broken through from enmity against Christ. Sufferings from friends and relations are very grievous; nothing cuts more. It appears plainly, that all who will live godly in Christ Jesus must suffer persecution; and we must expect to enter into the kingdom of God through many tribulations. With these predictions of trouble, are counsels and comforts for a time of trial. The disciples of Christ are hated and persecuted as serpents, and their ruin is sought, and they need the serpent's wisdom. Be ye harmless as doves. Not only, do nobody any hurt, but bear nobody any ill-will. Prudent care there must be, but not an anxious, perplexing thought; let this care be cast upon God. The disciples of Christ must think more how to do well, than how to speak well. In case of great peril, the disciples of Christ may go out of the way of danger, though they must not go out of the way of duty. No sinful, unlawful means may be used to escape; for then it is not a door of God's opening. The fear of man brings a snare, a perplexing snare, that disturbs our peace; an entangling snare, by which we are drawn into sin; and, therefore, it must be striven and prayed against. Tribulation, distress, and persecution cannot take away God's love to them, or theirs to him. Fear Him, who is able to destroy both soul and body in hell. They must deliver their message publicly, for all are deeply concerned in the doctrine of the gospel. The whole counsel of God must be made known, Ac 20:27. Christ shows them why they should be of good cheer. Their sufferings witnessed against those who oppose his gospel. When God calls us to speak for him, we may depend on him to teach us what to say. A believing prospect of the end of our troubles, will be of great use to support us under them. They may be borne to the end, because the sufferers shall be borne up under them. The strength shall be according to the day. And it is great encouragement to those who are doing Christ's work, that it is a work which shall certainly be done. See how the care of Providence extends to all creatures, even to the sparrows. This should silence all the fears of God's people; Ye are of more value than many sparrows. And the very hairs of your head are all numbered. This denotes the account God takes and keeps of his people. It is our duty, not only to believe in Christ, but to profess that faith, in suffering for him, when we are called to it, as well as in serving him. That denial of Christ only is here meant which is persisted in, and that confession only can have the blessed recompence here promised, which is the real and constant language of faith and love. Religion is worth every thing; all who believe the truth of it, will come up to the price, and make every thing else yield to it. Christ will lead us through sufferings, to glory with him. Those are best prepared for the life to come, that sit most loose to this present life. Though the kindness done to Christ's disciples be ever so small, yet if there be occasion for it, and ability to do no more, it shall be accepted. Christ does not say that they deserve a reward; for we cannot merit any thing from the hand of God; but they shall receive a reward from the free gift of God. Let us boldly confess Christ, and show love to him in all things.Fear them not ... - He encouraged them by the assurance that God would protect them. and that their truth and innocence should yet be vindicated. It is probable that the declaration, There is nothing covered, etc., was a proverb among the Jews. By it our Saviour meant that their "innocence," their "principles," and their "integrity," though then the world might not acknowledge them, in due time would be revealed, or God would vindicate them and the world would do them justice. They were, then, to be willing to be unknown, despised, persecuted for a time, with the assurance that their true characters would yet be understood and their sufferings appreciated. 26. Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known—that is, There is no use, and no need, of concealing anything; right and wrong, truth and error, are about to come into open and deadly collision; and the day is coming when all hidden things shall be disclosed, everything seen as it is, and every one have his due (1Co 4:5). This is a proverbial speech, used by our Saviour upon more occasions than this, Mark 4:22 Luke 8:17 12:2. As to his present use of it, the sense is, "Though my gospel be now covered and hid, yet it shall be revealed and made known." Or, "Though your innocency be hid and covered, yet God shall bring forth your judgment as the light, and your righteousness as the noonday." Or, "Though your enemies’ rage and malice be hid, and their vengeance seemeth to sleep, yet it shall be revealed." The first seemeth most probable, from what followeth in the next verse, which he seemeth to speak as a means to it.

Fear them not, therefore,.... That is, be not afraid of men, and of their reproaches and revilings; which our Lord intimates would do them no more hurt, than they did him, and which in a little while would be all wiped away: time would bring all things to light, when the wickedness of these men would be discovered, their evil designs seen through; which were now covered with the specious pretences of sanctity, and zeal for religion, and the glory of God; and the innocence and integrity of him and his disciples would be made manifest. There is no need to refer this to the great day of account, when every secret thing shall be brought to light; but it chiefly regards the times when the Gospel should be more publicly known, and embraced, and should prevail against all the opposition made unto it; and then all these reproachful names and characters would be seen plainly to arise from spite and malice: to which may be applied those proverbial sayings in common use,

for there is nothing covered, that shall not be revealed, and hid, that shall not be known. Men may cover their malice and wickedness, for a while, under the best of names, but ere long it will all be revealed to their great shame and reproach: the innocence of the followers of Christ may, for some time, lie out of sight, and they may be traduced as the worst of men; but in process of time things take another turn, and their characters appear in quite another light: and so it is with the Gospel preached and professed by them, which, though sometimes it is little known, lies hid, and is covered with disgrace; yet in the Lord's own time its light breaks forth, power attends it, and it is made manifest to the consciences of men.

{l} Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.

(l) Truth will not always be hidden.

EXEGETICAL (ORIGINAL LANGUAGES)
Matthew 10:26. Further encouragement by pointing to the providence of God.

στρουθία] The diminutive is used advisedly. Comp. Psalm 11:1; Psalm 84:3; Aristot. H. An. v. 2, ix. 7. Two small sparrows for a single farthing. The latter was one-tenth of a drachma, and subsequently it was still less. It is also used by Rabbinical writers to denote the smallest possible price of anything; Buxtorf, Lex. Talm. p. 175, Lightfoot, Schoettgen.

καί] is simply and, and placed first in the answer, which is, in fact, a continuation of the thought contained in the question. See Kühner, ad Xen. Mem. ii. 10. 2.

ἕν] a single.

πεσεῖται ἐπὶ τ. γῆν] not spoken of the bird that is caught in the snare or gin (Irenaeus, Chrysostom, Euth. Zigabenus), but of that which has dropped dead from the sky or the branches.

ἄνευ] independently of, without the interference; the reading ἄνευ τῆς βουλῆς τοῦ πατρ. ὑμ. is an old and correct gloss. Comp. the classical expressions ἄνευ θεοῦ, ἄτερ θεῶν, and sine Diis, Isaiah 36:10.

Matthew 10:26-27. Οὖν] inference from Matthew 10:24-25 : since, from the relation in which, as my disciples, you stand to me as your Master, it cannot surprise you, but must only appear as a necessary participation in the same fate, if they persecute you.

The γάρ which follows, then, conjoins with the μὴ φοβ. αὐτ. a further awakening consideration—that, namely, which arises out of the victorious publicity which the gospel is destined to attain; whereupon is added, in Matthew 10:27, the exhortation—an exhortation in keeping with this divine destiny of the gospel—to labour boldly and fearlessly as preachers of that which He communicates to them in private intercourse. This addition is the more emphatic from there being no connecting particle to introduce it. The thought, “elucescet tandem orbi vestra sinceritas,” which others (Chrysostom, Theophylact, Theodoret, Heracleon in Cramer’s Cat., Erasmus, Grotius, Beza) have found in Matthew 10:26, as well as the reference to the judgment (Hilgenfeld), are equally at variance with the context, as seen in Matthew 10:27. For the figurative contrasting of σκοτία and φῶς, in the case of λέγειν and such like, comp. Soph. Phil. 578, and Wunder in loc.; for εἰς τ. οὖς, also a common expression among classical writers for what is told in confidence, see Valckenaer, ad Eurip. Hipp. 932.

Matthew 10:26-27. μὴ οὖν φοβηθῆτε: “fear not,” and again “fear not” in Matthew 10:28, and yet again, 31, says Jesus, knowing well what temptation there would be to fear. οὖν connects with Matthew 10:24-25; fear not the inevitable for all connected with me, as you are, take it calmly. γάρ supplies a reason for fearlessness arising out of their vocation. It is involved in the apostolic calling that those who exercise it should attract public attention. Therefore, fear not what cannot be avoided if you would be of any use. Fear suits not an apostle any more than a soldier or a sailor, who both take coolly the risks of their calling.—κεκαλυμμένον, ἀποκαλυφθήσεται; κρυπτὸν, γνωσθήσεται: the two pairs of words embody a contrast between Master and disciples as to relative publicity. As movements develop they come more under the public eye. Christ’s teaching and conduct were not wholly covered and hidden. There was enough publicity to ensure ample criticism and hostility. But, relatively, His ministry was obscure compared to that of the apostles in after years to which the address looks forward. Therefore, more not less, tribulation to be looked for. The futures ἀποκαλ. γνωσ. with the relative virtually express intention; cf. Mark 4:22, where ἵνα occurs; the hidden is hidden in order to be revealed. That is the law of the case to which apostles must reconcile themselves.

26. for there is nothing covered, &c.] Two reasons against fear are implied: (1) If you fear, a day will come which will reveal your disloyalty; (2) Fear not, for one day the unreality of the things that terrify you will be made manifest.

Matthew 10:26. Οὖν, therefore) although you will be hated.—οὐδὲν, nothing) Cf. Mark 4:22; Luke 12:2.—γὰρ, κ.τ.λ., for, etc.) The world will not so quickly destroy you, by whom truth will be propagated far and wide.—κεκαλυμμένον, covered) i.e. removed from sight.—ἀποκαλυφθήσεται, shall be uncovered) especially in the time of the Messiah.—κρυπτὸν, hidden) i.e. removed from hearing: cf. Matthew 10:27.

Verse 26. - Vers. 26-33, parallel passage: Luke 12:2-9, where it follows the warning against the leaven of the Pharisees. A similar saying to ver. 26 (parallel passage: Luke 12:2) is also found in Mark 4:22 (parallel passage: Luke 8:17). Though the two sayings are probably distinct, yet it is very possible that one may have been modified from the other in being reported. Fear them not therefore. These words are in Matthew only. Therefore. Since the Master bore such treatment. For. Hardly - Fear them not, for your secret disloyalty wilt one day be known; but - Fear them not so as to conceal your faith and principles, for these are of supreme importance; inner character is everything. This connexion seems to be more close than to read into the words a reference to the ultimate success of the gospel or to the unreality of those things that now terrify you. There is nothing. Even your own relation to me (cf. ver. 32). Covered, that shall not be revealed; uncovered. The cloak over it shall be drawn back. And hid, that shall not be known. It shall not only be stripped of its disguise, but also itself be brought out to light and its true character perceived. Matthew 10:26
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