MATTHEW 10
THE EVANGELISTIC COMMISSION
Matthew 10:1-23
This is one of the key passages for establishing the fact
that when Jesus taught His disciples, He was instructing them as ones who
would be His representatives throughout the coming age after His resurrection
and that those instructions are pertinent to the church right up until
the second coming of the Son of Man.
This was taught by Jesus in late 28 AD or
early 29 AD. It was before the death of John the Baptizer, which occurred not
too much before the Passover of 29 AD. Mat. 11:2; 14:1-14ff; John 3:24; 5:33;
6:1-13.
Some of this information was repeated later in the Olivet Discourse, a few
days before Christ's crucifixion in 30 AD. We can conclude then, that some
things were taught on at least two different occasions.
1. Matthew 10:21-23 and 24:9-14
2. Luke 12:11-12 and 21:12-19
Jesus chose his disciples not only to assist him in his
pre-cross evangelistic ministry, but also to be the foundation builders
for the new evangelistic agency, the church. As foundation builders, the
disciples were recipients of information pertinent and vital to the church.
Jesus did not teach his disciples as members of the nation of Israel, who
would remain in the dispensation of Israel, but as those who were to be
leaders in the new priestly body.
Jesus told the disciples that they would have a ministry to the cities of
Israel (and perhaps by application, to the Jewish people as a whole) for an
extended period of time without interruption. The disciples and by
extension, the evangelistic outreach of the church, will not be finished
with the commission that Jesus gave to them until a specific point in the
future.
That commission INCLUDES not only the cities of Israel, but unto the
uttermost parts of the earth.
The information He taught them was pertinent to their
lives when it was taught and pertinent to their lives after Jesus ascended
and the church began. It was indeed information for them and for all those
who would believe in Christ through them. It was for the church and for
those who would live within the time parameters of the church extending
from its inception in 30 AD to "the end of the age" (Mat. 28:20)
when Jesus will return and gather his elect out from the world through
resurrection.
Mat. 28:19-20, Go, therefore, and make
disciples of all the nations, baptizing them in the name of the Father and
the Son and the Holy Spirit, 20 teaching them to follow all that I commanded
you; and behold, I am with you always, to the end of the age.”
This "end of the age" is the same end of the age that Jesus taught about a
few days earlier at Mat. 24 that would occur with His arrival in the clouds
of the sky with power and great glory.
Everything that Jesus taught, not only to the disciples,
but also to the people, was designed to reflect the Divine Value System
and how God's people were to live on the earth. Since He was teaching Jews
in the context of the national priesthood of Israel (See topic:
Dispensations),
some of what was said, related to the temple and Mosaic policy, but only
what was specifically mentioned as such. Everything else would be standard
operating procedure for God's people after Jesus left the earth and He
began to build His church upon the foundation of the disciples.
This includes the information of the Sermon on the Mount
as well as the Olivet Discourse. Jesus taught in anticipation of the church
age; NOT in anticipation of an earthly physical kingdom (11 apostles + Paul).
CORRELATION OF THE SYNOPTICS
We first need to acknowledge the idea that
the gospel writers record only PORTIONS of what Jesus taught (John 20:30;
21:25) and not even COMPLETE messages. This helps us divide the information
that was taught into various categories.
Here at Matthew 10, for example, it should be clear that Jesus taught the
disciples things about their ministry from that moment in 29 AD until the fall
of Jerusalem in 70 AD (verses 16-20). We know this because of the reference to
the authority that the SYNAGOGUES had to prosecute violators of their
religious standards. This authority they no longer had after the fall of
Jerusalem in 70 AD.
Then at verses 10:21-22, there is a distinct change in focus that applies the
information to the period extending from 70 AD until the SECOND COMING.
"For you shall not finish with the cities of Israel until the Son of Man
comes."
Second, we need to recognize that the
information Jesus taught is not recorded in the same chronological order by
the other gospel writers. It thus, becomes difficult to correlate all the
information into one continuing narrative.
Basically what we are dealing with is teaching that was given within the time
frame of late 28 AD until the Passover of 29 AD, but some of it was repeated
in the Olivet Discourse.
Third, we should notice the fact that the teaching here at Matthew 10:17-22,
occurs in similar language at Matthew 24:9-14, and at Luke 12:11-12 and
21:12-19.
Matthew's account indicates that the same information was taught at different
times. But Luke's account does not reflect this because his record is not
chronological as is Matthew's.
Matthew's record is based on FIRST HAND knowledge, as he was personally
present during the teaching. It is more reasonable to view his account as
chronologically accurate. The records of Mark and Luke are based on second
hand knowledge, as they received their information from others. This lends
itself to chronological inaccuracy, which is exactly what has happened.
This has occurred in Luke's record despite his lofty intentions stated at Luke
1:1-4. Those intentions apply to the birth of Christ and the general outline
of His ministry within the context of contemporary men and dates; Augustus,
Quirinius, Tiberius, Pilate, Herod, Philip, Lysanias, Annas and Caiaphas.
But when it comes to the teaching of Jesus, and various events throughout his
ministry, Luke records the CONTENT of what Jesus taught, without always
preserving the same chronological flow that Matthew does. This can be seen by
comparison with John's gospel as well.
This does not affect the doctrine of inspiration. The CONTENT is accurate. The
fact that chronological precision is not preserved is obvious, and is not
crucial to the preservation of TRUTH.
Matthew's ORDER should be followed, with Mark agreeing with that order for the
most part.
THE OLIVET DISCOURSE
In my opinion, the content of Matthew 24,
Mark 13, Luke 17:22-37, and Luke 21 should all be placed within the context of
one message, even though the information was probably taught on more than one
occasion.
I believe that Luke has taken snippets of the Olivet Discourse and has placed
them in Luke 12 and 17, but careful analysis shows us that there is no
connection in that placement to the surrounding context of Luke's narrative.
Although there were multiple teaching sessions on the same subject matter,
as already observed by comparing Matthew
10:17-22 with Matthew 24:9-14, the flow of the content, and the
occurrence of key chronological words, within the pertinent passages of the
three Synoptic Gospels, indicate that what we know as The Olivet Discourse,
did contain ALL of the information that is found in the respective Olivet
chapters of Matthew, Mark and Luke. None of the writers recorded the entire
discourse, but all of what was recorded in the respective chapters was taught
by Jesus in the same discourse given to the disciples on the Mount of Olives.
Matthew does not record the entirety of the Olivet Discourse for his focus
is not on the specific time frame of 30 to 70 AD, but the time frame from 70
AD until His second coming, and the END TIMES beginning with the tribulation.
Luke on the other hand, places greater emphasis on the 30 to 70 AD time frame
before he records the END TIMES information, and then, does not even mention
the tribulation, and gives little attention to the rapture. However, as
mentioned above, he did record the SAME rapture information as occurs in
Matthew 24, but he records it in chapter 17:22-37.
He also records the teaching about the persecution between 30 and 70 AD, at
chapter 12:11-12. And Matthew's Olivet parables, Luke records at 12:35-48.
It truly seems that Luke has mostly just recorded various FACTS and simple
snippets of Christ's ministry, without putting them in any chronological
order.
So in the end, I am compelled to place Luke's record of 21:12-24 within
the same discourse that Matthew records because of the flow of the language at
verse 12, "But before all these things." This requires a natural transition
from "the beginning of birth pangs" which are described almost word for word
by all three gospel writers, even though Luke does not use that term. If it
were not for this connection, "before all these things," then the theory that
it is a different discourse might be viable.
Furthermore, I see no indication that there are two separate locations
involved with this discourse. The "baited" statement of Jesus at Matthew 24:2,
Mark 13:2 and Luke 21:6 was given on the way out of the temple area. But the
questions of the disciples were not asked until later when they were on the
mountain (Mat. 24:3; Mark 13:3). Luke does not state WHEN the questions are
asked, just that they WERE asked. Since the information before and after the
"70 AD" section is basically the same, there is no reason to think that it
comes from a different discourse.
Mark incorporates some of the pre-70 AD instruction, as can be seen at
chapter 13:9-11. He MIXES both time periods within his record, as Luke does,
without giving the key chronological designation of Luke 21:12, "before all
these things," and without mentioning specifically the impending fall of
Jerusalem.
What we must do is apply the obvious transitional style of Jesus that is shown
to us here in Matthew 10, even though it is not so obvious in the other
gospels.
That transition will be seen in more detail when we get to verse 23. There
without any "warning" (if that is the right term), Jesus JUMPS from an early
church context to an END-TIMES context, "you shall not finish with the cities
of Israel until the Son of Man comes."
Jesus taught this information in both an
historical context, covering the period from 29 AD to 70 AD, and in an
END-TIMES context, covering the period of the future tribulation, and then
brings his disciples right up to the second coming. Only through careful
observance of key chronological language can we keep the two time periods
separate.
More details will be provided in the commentary on Matthew 24.
THE COMMISSION OF THE TWELVE
We begin then at the official commission of
the 12 disciples.
Matthew 10:1-4 And having summoned His twelve disciples,
He gave them authority over unclean spirits, to cast them out, and to heal
every kind of disease and every kind of sickness.
Here Jesus organizes His disciples and initiates them
into the role of ambassadors for Christ who will represent God's kingdom
on the earth.
God's kingdom refers to the authority and viewpoint of
God. Its promotion is first through salvation (entrance into the kingdom)
and then quality of life (Living kingdom viewpoint in every area of life)
and finally, service (proclaiming kingdom viewpoint to others).
See Topic: The Kingdom of God
Matt. 10:5-6, These twelve Jesus sent out after instructing
them, saying, "Do not go in {the} way of {the} Gentiles, and do not
enter {any} city of the Samaritans; but rather go to the lost sheep of
the house of Israel.
The initial commission involves a short tour through the
cities of Judah (probably only a few weeks) representing the message of
the Messiah to the cities and people they visit. Luke 9:1-6 records the
same event and at Luke 9:10 (Mark 6:30), they returned from this short
tour and told Jesus all that had happened. This special ministry of The
Twelve was a one time event only. After this, they remained with Him until
the crucifixion.
Luke 10:1-20 records the fact that later, probably
late in 29 AD (Luke 13:22), Jesus also commissioned
"70 others" to carry out the same ministry to the cities that
He intended to visit Himself. This should be viewed as an extension of
the initial commission and not really a different ministry. This too, was
only a one time ministry as it was preparation for his final announcement
to the nation that He was the Messiah.
However, in His instructions we find guidelines for believers
during the church age in general, and specifically to the various kinds
and degrees of tribulation (pressure and persecution) that the church will
encounter right up until she is removed at Christ's 2nd coming (Acts 14:22). This is
seen at verses 21-23.
THE MESSAGE
Matt. 10:7, "And as you go, preach, saying, 'The
kingdom of heaven is at hand.'
The basic message they are to carry is the gospel. Matthew
records it as proclaiming that "the kingdom of heaven is at hand."
Luke records it as "the kingdom of God." But at Luke 9:6, it
is described as "proclaiming the gospel." Mark 6:12 records it
as telling "men that they should repent."
All of this conforms with the message John the baptizer
was teaching as well as what Jesus Himself was teaching, that men needed
to change their minds about God and believe the gospel (the good news about
the kingdom of God) which involved deliverance from sin and possession
of everlasting life.
It was not a message that Messiah was going to set up
His earthly kingdom. It was an issue of identification with the kingdom
of God by faith in the Messiah as the "Lamb of God who lifts up the
sin of the world," (Mark 1:15; John 1:29; Acts 19:4).
In addition, there is no difference between the terms
kingdom of God and kingdom of heaven (or more accurately, "the heavens").
They are used interchangeably, not only in the gospel narratives, but by
Jesus Himself (Mat. 19:23-24).
The message of salvation through faith in the Messiah
and then "living" the quality of life which can only be found
in Christ, IS the message of the kingdom of God.
This is the same message
which continued to be proclaimed by the apostles after the resurrection
of Jesus as the true message of the church. (Mat. 21:43; Acts 1:3; 8:12;
14:22; 19:8; 28:23, 31; Rom. 14:17; Col. 4:11; 2Ths. 1:5).
The church will be the evangelistic agency
to take the gospel to those throughout Palestine and the rest of the world
(Ac 1:8) AND the CHURCH will do this from the day of Pentecost in 30 AD -
into the tribulation (which will begin at the midpoint of Daniel's 70th
week) UNTIL Jesus returns (which is exactly what Jesus said at Mt. 10:23,
"until the Son of man comes") immediately after the tribulation is cut short
at an unknown day and hour from its EXPECTED duration of 3 1/2 years (Mt.
24:22, 29-31). It will be the job of the disciples (and those who believe
after them) to take the gospel of the kingdom that Jesus taught to them
after His resurrection (Ac 1:3, Jesus "speaking of the things concerning the
kingdom of God"). It is the same GOSPEL of the kingdom of God that Philip
proclaimed at Ac 8:12 (they believed Philip PROCLAIMING (eunaglidzomai - to
proclaim good news). It is the same message proclaimed by Paul to the
Ephesians, "reasoning and persuading about the kingdom of God" (Ac 19:8),
and that he proclaimed at Ac 20:25,
"among whom I went about proclaiming the kingdom," and at 28:23, "testifying
about the kingdom of God," and at 28:31, "proclaiming the kingdom of God and
teaching about the Lord Jesus Christ."
See Topic: THE GOSPEL OF JESUS CHRIST
The message of the kingdom embraces everything from initial
entrance through a spiritual birth (John 3:3-5); to the way of life for
believers here on earth (Rom. 14:17); to the actual presence "in heaven,"
(Acts 14:22; 1Cor. 4:20; 1Cor. 6:9-10; 1Cor. 15:50; Gal. 5:21); to the
manifestation of a heavenly kingdom fulfillment when Jesus returns (Luke 9:27; Mat.
16:28; Mark 14:25; Eph. 1:14; Rom. 8:18-25). However, it does not include
teaching about the earthly kingdom promised to David.
The message is universal to all ages because it focuses
on the salvation work of the Messiah, which is either anticipated by those
who trust in Him prior to His death, or it is reviewed by those who trust
in him after His resurrection.
Matt. 10:8, "Heal {the} sick, raise {the} dead, cleanse
{the} lepers, cast out demons; freely you received, freely give.
Miracle activity was a sign of the Messianic presence,
and the disciples as Messiah's representatives were successful in demonstrating
these signs (Luke 9:6; 10:17).
The miracle activity performed by both Jesus and His disciples,
constitute the signs of the Messianic presence and the arrival of God's
kingdom authority and viewpoint upon the earth in the person of the Messiah.
It is not referring to the physical kingdom, but the spiritual kingdom
as Jesus explained at Luke 17:20-21.
Jesus explains this at Matthew 11:2-5 when He assures
John the baptizer that the miracles are truly indicative of the Messianic
presence, just as prophesied by Isaiah at Isaiah 35:5.
Isaiah 35:5 refers to the Messianic presence in His physical
kingdom after the defeat of Israel's enemies in connection with the Armageddon
campaign (verse 4). However, the same miracle activity that will produce
physical healing in the kingdom, is indicative of Messiah's presence at
His first coming.
Once the church age begins, this same miracle ministry
will be continued by the apostles in order to validate the authority and
doctrines that they receive from the indwelling presence of the Holy Spirit
(Rom. 15:19-20; Heb. 2:3-4).
Verses 9-15 refers specifically to this "specialized"
ministry of the disciples at this time and does NOT refer to a standard
operating procedure for the church age.
Verses 9-10
"Do not acquire gold, or silver, or copper
for your money belts, or a bag for {your} journey, or even two tunics,
or sandals, or a staff; for the worker is worthy of his support.
The principle that "the worker is worthy of his support"
is a valid principle that remains intact during the church age as a means
of providing material assistance to those who proclaim the gospel. (1 Cor.
9:6-18)
However, this instruction is for this particular campaign
upon which the disciples are sent at this time and is not designed to apply
to spiritual service in general. Just before His arrest, Jesus gave some
general instruction concerning their material needs, recorded at Luke 22:35-36.
And He said to them, "When I sent you out without
purse and bag and sandals,
you did not lack anything, did you?" And they said, "{No,} nothing."
And He said to them, "But now, let him who has a purse take it along,
likewise also a bag, and let him who has no sword sell his robe and buy
one.
This anticipates an ambassador type function, where the
server is seen as a foreign sojourner in a different land than his own.
The physical provisions of the ambassador are the responsibility of the
ambassador and not the citizenry of the land he is visiting. He certainly
must continue to trust in God, but now that trust has a different focus.
We are to trust in God to meet our needs as we abide by the economic laws
of the land in which we live. And yet, the principle of receiving assistance
from the ones who are served remains valid throughout the church age. During
both the foundation stage of the church and during its continued presence
on the earth, there will be servants of the church who are stationary in
their geographical location and will need a more stable financial base
than the charity of others. Even Paul, when he was in a particular location
for any length of time would provide for his own needs through tent making,
and thus have a degree of material security without placing any kind of
burden upon others.
See Doctrine of GIVING
Jesus also mentioned at Luke 22:36, "Let him who
has no sword, sell his robe and buy one." The disciples said that
they had two swords, and Jesus told them that it was enough. The swords
serve to suggest a criminal association as the reference to the Old Testament
indicates at verse 37, "he was numbered with the transgressors."
Christ's intent is not that the swords should be used PHYSICALLY for defense,
as it clear from Luke 22:49-51, John 18:10-11 and Matthew 26:51-54. The
presence of the swords can also be symbolic of the spiritual conflict that
moves into an intensified stage once Jesus accomplishes his strategic victory
on the cross.
Verse 11
"And into whatever city or village you
enter, inquire who is worthy in it; and abide there until you go away.
Upon entering each city, they were to look for a household
where the head of the house was a believer (called a son of peace at Luke
10:6).
They were to find this house by inquiring in the city
about those who were worthy. The issue of worthiness here is positive volition
toward the Messianic promise, which is described by terms such as, "looking
for the encouragement of Israel" (Luke 2:25), and "looking for
the redemption of Jerusalem" (Luke 2:38), and "waiting for the
kingdom of God" (Mark 15:43). These are those who may or may not have
become believers, but are positive to the teachings of the Old Testament
that anticipate the arrival of the Messiah as the source of both personal
and national salvation for Israel, and their faith in God would be known
by many within the city. These would be most receptive to the gospel of
the kingdom and serve as a base of operations for reaching others within
the city.
Verses 12-13
"And as you enter the house, give it
your greeting.
"And if the house is worthy, let your {greeting of} peace come upon
it;
but if it is not worthy, let your {greeting of} peace return to you.
As they learned of a household that was known to be worthy
(positive to the Messianic promises), they would extend an invitation of
peace to them; a desire that they might experience the peace and comfort
of relationship with God, and then proclaim to them the gospel of Jesus
Christ as the promised Messiah/savior. If the head of the household was
indeed worthy and accepted the gospel of the kingdom (called "a son
of peace" at Luke 10:6), then the disciples were to stay there and
use that household as a base of operations for taking the gospel to the
rest of the city (Luke 10:7)
If the household rejected the gospel, then the disciples
would verbally retract the desire for them to have peace, since it would
be impossible for them to experience that peace if they reject the gospel,
and they would then ceremonially reject them by the ritual of shaking off
the dust from one's shoes.
Verse 14
"And whoever does not receive you, nor
heed your words,
as you go out of that house or that city, shake off the dust of your feet.
There are no recorded examples of this practice in the
gospels, but we do see the apostles practicing it at Acts 13:51, and a
similar ritual at Acts 18:6 (shaking out the garment).
Verse 15
"Truly I say to you, it will be more tolerable
for {the} land of Sodom and Gomorrah
in the day of judgment, than for that city.
If the city as a whole rejected the message of the gospel,
then the disciples were to leave it in the same manner (shaking off the
dust) but also add a formal indictment using the formula of "woe is
you," and then compare that city to Sodom and Gomorrah and to Tyre
and Sidon (Luke 10:10-15).
The idea of "more tolerable" introduces the
theory of degrees of punishment for the unbeliever, suggesting that the
unbelievers of Christ's time will be more severely judged than those people
of the Old Testament. However, the teaching here is NOT about degrees of
punishment in the lake of fire, but of a more severe indictment at the
judgment seat of God. The Jews, the chosen people of God, of Christ's time
receive a more severe rebuke because they were witnesses of his presence
and his works (the Messianic miracles). The verbal comparison, at this
juncture in their life, between the Jews and the infamous Gentiles of the
past is a harsh rebuke and serves as a final attempt to shock the soul
of these people into a reconsideration of what they are doing. The idea
of degrees of punishment is further advocated based on the parable of the
stewards at Luke 12:41-48, where one category receives many lashes and
the other category receives fewer. However, this too refers only to the
initial indictment and does not correspond with the ultimate destiny of
the unbeliever. The ultimate destiny is represented by the phrase, "cut
them in two and shall assign to them a place with the unbelievers (hypocrites
in the parallel passage at Matthew 24:51), where there is no difference
in location or experience. The term, "cut them in two" (dichotomeō)
is only used in these two passages and seems to refer to a death sentence,
although this idea seems inconsistent with any need to assign them to the
place of the hypocrite. We must remember that in the parables, there is
no item for item correlation between the details of the parable and the
main spiritual truth that the parable is teaching. In other words, we are
not to find a spiritual truth for every single detail related in the parable.
The purpose of the parable is to tell a story that is compatible with normal
life activities and then draw one or two spiritual lessons from the primary
focus in the story. So it is with this parable. The unfaithful servant
is the unbeliever who fails to follow the design of his master (The Creator
and Redeemer) and instead persecutes those who have followed God. The result
is destruction and an existence in the place of the unbeliever for all
eternity. If anything can be made of the two different degrees of lashes
received, it is related to the initial punishment only and not to the ultimate
disposition to the place of the unbeliever (the lake of fire, where there
shall be weeping and gnashing of teeth).
The commission that Jesus gives to the disciples at this
time, extends beyond them as the foundation layers of the church, which
He will build upon Himself (Matthew 16:18), and reaches to that church
as it will exist and function from its inception on the Day of Pentecost
until its removal at the 2nd coming of the Son of Man.
The parameters for the instruction that Jesus gives to
His people is always from the time of the teaching until Jesus comes back
- and He always has in view ONE COMING, at which time he will gather together
His elect and begin a judgment upon the world of unbelievers who remain
behind.
There are however three distinct periods of time for God's
people, when this teaching will be applicable.
1. During the time of Christ's presence on the earth (Matthew
10:5-7; Luke 9:1-6; 10:1-3, 17).
2. After the resurrection and up to the time of the tribulation
persecution from the man of lawlessness (the beast of Revelation 13).
3. And during that time of tribulation persecution by
the beast up until Christ returns at the Day of the Lord and rescues the
living believers from the affliction of that time period (2 Thes. 1:6-10).
Accordingly, Jesus gives instructions about the immediate
tour on which He sends them; instructions about their ministry after the
resurrection which pertains specifically to them; and instructions for
that same period of time, which actually goes beyond them and pertains
to the generations of the church which will come after them and concludes
with that generation that will be alive at the 2nd coming.
We know this because of verse 23 -
"You (the people of the church who minister to Israel
during the tribulation)
shall not finish with the cities of Judah until the Son of Man comes."
The present ministry of the disciples obviously did not
extend up until the return of Christ. The ministry of the apostles prior
to the destruction of Jerusalem in 70 AD was focused on the cities of Israel,
and although the events of the end times COULD have taken place in that
70 AD context, they did not. After 70 AD, the focus on Israel was deemphasized
and we see an "unto the uttermost parts of the earth" focus.
This will be the case until the 70th week begins, for at that time, even
the world focus will be more on Israel than it has been since 70 AD. However,
it is important to suggest that the events leading up to the beginning
of the 70th week could occur in any generation after 70 AD. Yes, Israel
had to be back in the land, but that could have occurred at any time in
history. Every generation has viewed itself as a possible context for the
return of the Lord, and each generation has claimed that world events were
ripe for such a return. But each subsequent generation has added factors
so that it can be said that each one progressed ever more closer to the
fulfillment of the prophecies. The present generation of this writing (2000
AD) is witness to international, political, military, religious and moral
factors that so completely lay the foundation for the commencement of the
70th week of Daniel like no other time in history except the first century,
that it is hard to imagine much more of a delay in God's plan, "which
He will manifest at His own time," (1 Timothy 6:15, BFT). However,
at the same time, let it be acknowledged that delay is still possible,
and every believer is exhorted to diligence and patience in anticipation
of the Lord's return (James 5:7-8; 2 Peter 3:10-18).
Matthew 10:16 "Behold, I send you out as sheep in
the midst of wolves; therefore be shrewd as serpents, and innocent as doves.
1. wise as serpents: basically means "don't be stupid"
The Greek is phronimos and means: sensible, thoughtful, prudent, wise.
It is telling us not to operate from our emotions but
use the mind that God gave us to understand and relate to the world around
us. Kind of like - "know your enemy."
It does not mean SNEAKY and deceptive, but it means EFFICIENT in your pursuit
of your prey. Our "prey" is the unbeliever - and we need to be
EFFICIENT so that we maximize our time and efforts in order to reach them
with the gospel.
Like at Colossians 4:6, Let your speech always be with grace, seasoned,
{as it were,} with salt, so that you may KNOW how you should respond to
each person.
2. harmless as doves: the Greek word is akeraios and it
means, unmixed or pure in motive. The idea of unmixed speaks of no infiltration
of human viewpoint and evil into ones thought process so that so that his
"Christian" motives are not compromised.
Motives, of course, that are based on Divine love controlling
the soul. It thus does no harm to others but actively seeks that which
is beneficial to the other person. And in this context, again, we are seeing
how we would "pursue" the unbeliever . In the same manner that
God loves and want what is best for them, so we should love and seek what
is best for them.
In other words, in representing the plan of God in this
world, we do not compromise the Divine value system of humility, righteousness
and love with the value system of darkness. We do not allow evil to become
part of our modus operendi, but ALWAYS operate on love (Rom. 13:8-10),
and "overcome the evil with the good," (Rom. 12:21).
Paul says the same thing at Rom. 16:19, "but I want
you to be wise in what is good, and innocent in what is evil."
Here, the word "wise" is sophos and corresponds
with phronimos at Mat. 10:16.
In the Greek, this says wise in reference to THE good. THE good is that
which reflects the divine value system and the divine purpose that comes
from that value system.
The word innocent is the same word that is at Mat. 10;16,
akeraios, which means unmixed.
And UNMIXED in reference to THE evil indicates again,
no compromise of the divine value system. In other words, the end NEVER
justifies the means. And we do not use "worldly," human viewpoint
techniques for either the ambassadorship job we have to do, or for handling
any pressures and difficulties in life.
We are in a spiritual conflict and the weapons of our
warfare are spiritual rather than physical. It is true that the enemy will
incorporate physical factors in his strategies against us, but we must
never employ the same devices in either our defense or offense against
the forces of this darkness (Ephesians 6:10-17; 2 Corinthians 10:3-6).
During the time that the disciples were to
fulfill the evangelistic commision given to them, Jesus stated that the they
would be the recipients of great persecution.
Matt. 10:17
"But beware of men; for they will deliver
you up to {the} courts, and scourge you in their synagogues;
This is a valid concern for the representatives of the
Messiah, but it was not an issue prior to the crucifixion, at least there
is no mention of such persecution during that time. It did not become a
problem until after the resurrection and the beginning of the church age.
The reference to synagogues refers to the persecution from Jews which would
take place between 30 and 70 AD, and can be summarized by what Saul did
as recorded at Acts 22:19, "in one synagogue after another I used
to imprison and beat those who believed," and Acts 26:11, "and
as I punished them often in all the synagogues."
Verse 10:18
"and you shall even be brought before governors
and kings for My sake, as a testimony to them and to the Gentiles."
This type of persecution also did not occur during the
ministry while Christ was on the earth, but would happen after the resurrection
and indeed, throughout the whole church age period until the rapture of
the church at the Day of the Lord return of Jesus.
This prophecy was specifically fulfilled in
the first century.
The book of Acts records the history of this prior to 63 AD. Acts 4:1-3;
8:1; 12:1-3; 14:4-5.
And Paul summarized the principle at Acts 14:22, "through many tribulations
we are to enter the kingdom of God."
Entering the kingdom of God is the transition from our earthly salvation
status IN the kingdom (John 3:3-5; Mat. 18:1-6; 19:14) to the heavenly
status in the kingdom that is face to face with the Lord. (2Tim. 4:18).
This will occur either at the point of physical death (2Cor. 5:8) or at the
gathering of the elect; the rapture (1Thes. 4:13-17).
And as Jesus said at Mat. 28:20, "behold, I
am with you even to the end of the age."
The "end of the age" will commence with the return of Jesus in the clouds of
the sky with power and great glory (Titus 2:13). It is at this time that He
will use the angels to gather HIS elect "out from the farthest end of the
earth TO the farthest end of the sky." (Mark 13:27).
It is an event that will occur AFTER the tribulation of those days and be
preceded by cosmic signs in the sun, moon and stars (Mat. 24:29-31).
The coming of Jesus at the end of the age (Mat. 24:29-31; 28:19-20) to
gather HIS elect (1 Thes. 4:13-17; 2Thes. 2:6-10; Mat. 24:31) is NOT
imminent.
It must be preceded by the evangelistic outreach to the whole world and
specifically the cities of Israel.
This ministry of the church will not be FINISHED until He comes.
When He comes, He will remove the church from the earth via the rapture and
this will automatically bring to an end THEIR ministry to the cities of
Judah. Mat. 10:23,
"Now whenever they persecute in this city, flee to the next; for truly I say
to you, you shall not finish with the cities of Israel, until the Son of Man
comes." (BFT)
Verses 10:19-20
"But when they deliver you up, do not become anxious about how or what you
will speak; for it shall be given you in that hour what you are to speak.
"For it is not you who speak, but {it is} the Spirit of your Father who
speaks in you.
This refers to the ministry of the Holy Spirit specifically
to the believers of the apostolic church, which provides an "inspiration"
type message for those who encounter this persecution. This does not mean
that the believer is to neglect his spiritual growth in the grace and knowledge
of Jesus, but what it does mean is that for the trusting believer, there
need be no occasion for worry nor preparation of a formal statement of
defense. God the Holy Spirit will so work in the believer's soul that the
truth he has learned will be brought to the mind and the Holy Spirit will
speak through him to meet the needs of the moment.
Luke mentions this teaching from Jesus twice, which indicates
that He probably taught it to the disciples on more than one occasion.
At Luke 12:11-12
"And when they bring you before the synagogues and
the rulers and the authorities, do not become anxious about how or what
you should speak in your defense, or what you should say; for the Holy
Spirit will teach you in that very hour what you ought to say."
And at Luke 21:12-15, in his "Olivet Discourse"
chapter
"But before all these things, they will lay their
hands on you and will persecute you, delivering you to the synagogues and
prisons, bringing you before kings and governors for My name's sake. "It
will lead to an opportunity for your testimony. So make up your minds not
to prepare beforehand to defend yourselves; for I will give you utterance
and wisdom which none of your opponents will be able to resist or refute.
Mark records it one time at Mark 13:11
"And when they arrest you and deliver you up, do
not be anxious beforehand about what you are to say, but say whatever is
given you in that hour; for it is not you who speak, but {it is} the Holy
Spirit.
The context at Mark 13, appears to be referring to the
time of the tribulation, but I suggest that he is just giving a summary
of what Jesus taught and that the true chronological perspective is preserved
for us only in Matthew 10, 24 and Luke 21.
Luke 21:12-24 makes it clear that this period of "inspirational"
defense through the Holy Spirit will occur between 30 AD and the fall of
Jerusalem in 70 AD. The clause at verse 12, "but before all these
things," refers to what happens before the events of verses 10-11
occur (the national conflicts, earthquakes, famines, and the signs in the
heavens). And then at verses 20-24, it is clear that Jesus is referring
to a time period before 70 AD, for these verses describe the destruction
of the city that occurs at that time.
The point I want to emphasize is that this special help
from the Spirit, in the manner that it is described by Jesus is a temporary
provision for the apostolic era and is not continued throughout the church
age beyond that era. The Spirit will certainly continue to minister to
His people through leading and filling, but the language that Jesus uses
in this context speaks of an inspiration from the Spirit, and this does
not occur after the apostolic era ends. That is, God will not ZAP someone
with the information he needs to either represent the gospel or defend
his faith. The standard principle for preparation is the process of spiritual
growth as described by Peter at 1 Peter 3:15-16.
"But set apart the Lord Christ (place his viewpoint
and character) in your heart,
always prepared with a reply (apologia) to everyone who asks you a word
concerning the confidence that is within you, but with visible humility
(gentleness) and respect;
maintaining a good conscience, so that in the thing in which you are slandered,
those who criticize your good behavior in Christ, may be put to shame,"
(BFT).
In the next 3 verses, 21-23, the teaching has a DUAL focus.
1. Verse 21-22a applies to both the historical context and to the future
tribulation.
This can be seen by comparison with Matthew 24:9-10.
2. Verse 22b applies only to the future tribulation, whether that will occur
within a first century context or a distant future context, as of course, is
the case.
3. Verse 23a applies to both, for the principle of wide spread communication
of the gospel is always the issue as Matthew 28:19 indicates and as Matthew
24:14 confirms.
4. Verse 23b applies only to the future tribulation, for it is "immediately
after the tribulation of those days" when "they will see the Son of Man coming
in the clouds of the sky with power and great glory." Matthew 24:29-30.
Matt. 10:21
"And brother will deliver up brother
to death, and a father {his} child; and children will rise up against parents,
and cause them to be put to death.
This type of persecution will occur all throughout the
church age, but in this context, Jesus has in mind that final period of
church testimony during the tribulation, just before He comes back for
His people.
Matt. 10:22
1. And you will be hated by all on account of My name:
Again, the focus is on the tribulation and the extreme hatred
that will be directed against God's people at that time (Rev. 13:7).
2. but it is the one who has endured to the end who will
be saved.
This is not referring to endurance in order to preserve one's salvation,
but an endurance that results in experiencing physical deliverance when
Jesus returns to gather out his people from the midst of the tribulation
persecution. On the surface, this passage poses a problem for those who
believe in salvation security, but the absolutes of that doctrine are so
concrete that the problem is only in finding an alternate understanding
of this passage rather than trying to defend salvation security.
3.
If a
person does not accept the doctrine of salvation security, then he will have
the tendency to apply this statement to salvation. If a person accepts the
doctrine of salvation, that is, the fact that no believer can ever lose his
salvation, then this statement must refer to the physical deliverance from
the earth. In view of these differences, it must remain unresolved except as
presented here.
See Topic: Salvation Security
TIME CONTEXT FROM MATTHEW 24
Again, we must observe the time context for this statement.
Matthew 24:9-22 gives us the proper context. At verse 9, Jesus said, "then
they shall deliver you up to tribulation." This begins the tribulation
persecution of the beast's reign. According to verses 15-21, this begins
at the midpoint of the week when the beast sets up the abomination of desolation
in the temple at Jerusalem. The END that is in view both at verse 13 and
14 compared with verses 22 and 29, is the end of the tribulation, which
will be interrupted by the return of Jesus at the Day of the Lord. The
one who endures the persecution pressures of the tribulation to remain
alive when Jesus returns, will be miraculously delivered through rapture
as is described at 2 Thessalonians 1:3-10. Paul is writing to the believers
of Thessalonica in view of the severe persecutions that they have been
enduring (verse 4). He knows that the events that trigger the Day of the
Lord return of Jesus might begin at any day, and comforts them that they
might be physically rescued (called relief) from those persecutions when
He does return. The description of this deliverance which is clearly identified
as both the rapture of the church and the return of Jesus "with His
mighty angels in flaming fire," is seen, not only as a future event,
but as an event that could be expected in the lifetime of those believers.
This does not teach a pre-trib type of Imminency, but
the reality that the man of lawlessness could very well be revealed in
their lifetime.
Accordingly, in chapter 2:1-3, Paul assures them that
the Day of the Lord, and the rapture (gathering together to Him), which
occurs at the same time, has not yet occurred, and that there must first
be the revealing of the man of lawlessness, and a period of excessive ungodliness
and lawlessness, which is known as the apostasy. This is the same apostasy
that Jesus taught about in our Matthew 10 context at verse 21, "and
brother will deliver up brother to death, and a father his child; and children
will rise up against parents and have them killed." And which is further
amplified by Jesus at Matthew 24:10-12,
"and at that time, many will be caused to fall, and
will deliver up one another . . .
and because the lawlessness is increased, the love of the many will grow
cold," (BFT).
The ones who are faithful and who manage to survive the
death-producing persecution from the beast and all who follow him, will
be raptured out from the earth and will appear in the sky with Jesus (Colossians
3:4) when he arrives, and the unbelieving world will observe this (one
taken and one left, Matthew 24:40-41), and perhaps the raptured believers
will observe as the unbelieving world trembles in fear at what is about
to come upon them (Revelation 6:15-17; Luke 21:26).
Matthew 10:23
1. But whenever they persecute you in this city, flee
to the next:
This does not mean to run away into seclusion, but simply
to remove yourself from the direct rejection and persecution of the particular
city in view. You then move on to another city and continue to proclaim
the gospel of the kingdom. This began to be fulfilled about 7 years after
the cross, when because of the persecution initiated by Saul of Tarsus,
"a great persecution arose against the church in Jerusalem; and they
were all scattered throughout the regions of Judea and Samaria," (Acts
8:1).
2. for truly I say to you, you shall not finish {going
through} the cities of Israel, until the Son of Man comes.
This brings the ministry of the church right up through
the tribulation to the return of Jesus at the Day of the Lord. The
man of lawlessness will begin his oppressive reign, by setting up the abomination
in the temple (Matthew 24:15; 2 Thessalonians 2:4), and will begin to "woo"
the Jews into his "fold." At this time, there will be the need for a huge campaign
to get the Jews of the land as well as throughout the whole world to re-embrace
the TRUE Messianic promise and the orthodoxy of their heritage before they
commit themselves to the religious system that the false prophet will institute
via the mark of the beast. The functional believers of the church will
have a specific evangelistic impact to the Jews at this time as stated
in this verse.
"Now whenever they persecute in this city, flee to
the next; for truly I say to you, you shall not finish with the cities of Israel,
until the Son of Man comes." (BFT)
COMMENTS ON THE "YOU" WHO ARE ADDRESSED
Who are the YOU of Olivet (and for that matter the object of all of Christ's
teachings)?
Since Jesus told the disciples that YOU would be persecuted and brought
before THEIR synagogues, THEN I am compelled to . . .
1. View the "you" as a different group from "their."
Since "their" is obviously the Jews of the nation of Israel prior to 70 AD,
then the "you" must be the ones who are persecuted by the Jews.
And if the "you" of Mat. 10:17-18, 23; and Mark 13:9 (that is, the "you" of
the Olivet discourse), ARE the disciples from 30 to 70 AD -
THEN the "you" refers to believers of the church.
And that means that the words of Olivet are directed to the disciples as
members of the church.
Notice what Jesus said at Mark 13:33-37, "take heed, keep on the alert, for
you do not know when the appointed time is . . . and what I say to YOU I say
to ALL, be on the alert."
The message of Olivet is that it was POSSIBLE that the disciples would be
alive to face THE tribulation and the coming of the Son of Man.
Mat. 10:23, "You will not finish with the cities of Israel UNTIL the Son of
Man comes."
But none of that happened to the disciples, except of course, the
persecution in the synagogues.
So then the next point of compulsion:
2. In view of the proper identity of YOU, THEREFORE the prophecy of Mark
13:24 must likewise apply to the disciples and therefore to the church.
"But in those days after the tribulation, the sun will be darkened, and the
moon will not give its light, and the stars will be falling from heaven, and
the powers that are in the heavens will be shaken. And then they will see
the Son of Man coming in clouds with power and great glory. And then He will
send forth His angels and He will gather together HIS chosen ones from the 4
winds; from the farthest end of the earth UNTO the farthest end of heaven."
Mark 13:29, "even so YOU, when you see these things happening (Luke 21,
begin to happen), recognize that He is near - right at the door."
"Then, straighten up and lift up your heads because your redemption is
drawing near." Luke 21:28-31.
"Even so YOU too, when YOU see these things happening, recognize that the
kingdom of God is near."
This is a promise to the disciples, who in a matter of days become
officially the church, and which COULD have been fulfilled anytime after
that prior to 70 AD.
That is why Paul wrote to the Thessalonians at 2:6-10, that it COULD be
POSSIBLE for the tribulation that they were going through to escalate into
THE tribulation. And if that were to happen THEN they and WE would be given
relief and delivered "at the revelation of the Lord Jesus from heaven with
His mighty angels in flaming fire, dealing out retribution to those who do
not know God."
But of course, it did not happen. And after 70 AD the promise could not be
fulfilled until Israel was BACK in the land; have a temple (holy place); and
have the abomination event occur.
THE TWO WITNESSES
In addition, at the time that the man of lawlessness begins
his oppressive reign, the two witnesses begin their 1260 day testimony
in Jerusalem and they will have a world-wide impact (Revelation 11:3-6).
"And I will grant {authority} to my two witnesses,
and they will prophesy for 1260 days,
clothed in sack cloth. These are the two olive trees and the two lamp stands
that stand before the Lord of the earth.
And if anyone desires to harm them, fire proceeds out of their mouth and
devours their enemies;
and if anyone would desire to harm them, in this manner he must be killed.
These have the power to shut up the sky, in order that rain may not fall
during the days of their prophesying and they have power over the waters
to turn them into blood, and to smite the earth with every plague, as often
as they desire."
This ministry of warning and pleading with the nation
was prophesied by Malachi as being fulfilled in the return of Elijah the
prophet. And the purpose is to get them to embrace the heritage of the
past which was given to them by God when they were delivered from Egypt,
i.e., the Messianic promise.
"Restore the hearts of the fathers to the children
and the hearts of the children to the fathers - -."
(Malachi 4:6)
The Jews as a whole still have a veil over their hearts
(2 Corinthians 3:15; John 8:43; 9:39-41) and will continue in their rejection
of Jesus as the Messiah (hardness of heart) "until the fullness of
the Gentiles comes in" at the Day of the Lord when Jesus will rapture
out the church (Romans 11:25). But 144,000 of them will trust in Christ
as the Messiah/savior immediately after the rapture of the church, and
will then begin to proclaim the gospel of the kingdom in preparation for
Messiah's presence on the earth when He will set up His 1000 year kingdom.
It is the ministry of certain ones of the church as well as the two witnesses
who will plant the seeds of the gospel which will result in this huge conversion.
Malachi 3:1-2
"Behold, I am going to send My messenger,
and he will clear the way before Me.
And the Lord, whom you seek, will suddenly come to His temple;
and the messenger of the covenant in whom you delight,
behold, He is coming, says the LORD of hosts.
But who can endure the day of His coming?
And who can stand when He appears?"
Malachi 4:5-6
Behold, I am going to send you Elijah the prophet
before the coming of the great and terrible day of the LORD.
And he will restore the hearts of the fathers to {their} children,
and the hearts of the children to their fathers,
lest I come and smite the land with a curse.
It is the purpose of these two witnesses, along with the
church, to cultivate the Messianic heritage of the Jews and prepare them
to recognize Jesus when He arrives in the clouds of the sky at the Day
of the Lord. Thus, God will still have a body of believers on the earth
after the day of the LORD arrives and the church is taken out. This body
of believers will be from the nation of Israel and will function as the
evangelistic agent to the whole world. Those who hold to the Messianic
promise will recognize Jesus as the Messiah when He arrives to pour out
His wrath on the world. Then they will embrace Him as savior and become
representatives of truth for the remainder of the 70th week. These are
the 144,000 bond servants of Revelation 7:1-8 and 14:1-5, who are probably scattered throughout
the world and will be protected from the judgments of God while functioning
as His faithful servants.
This plea and warning was given in prophetic format throughout
the old testament in a "Day of the LORD" context.
Joel 2:1,
"Blow a trumpet in Zion, and sound an alarm on my
holy mountain!
Let all the inhabitants of the land tremble,
for the Day of the LORD is coming; Surely it is near."
Zephaniah 1:7,
"Be silent before the Lord Yahweh! For the day of
Yahweh is near;
for Yahweh has prepared a sacrifice, he has consecrated his guests."
Zephaniah 2:1-3,
"Gather yourselves together, yes, gather,
O nation
without shame,
Before the decree takes effect -
The day passes like the chaff -
Before the burning anger of the LORD comes upon you,
Before the day of the LORD'S anger comes upon you.
Seek the LORD,
All you humble of the earth
Who have carried out His ordinances; (religious Israel)
Seek righteousness, seek humility.
PERHAPS you will be hidden
In the day of the LORD'S anger."
Those who trust in Jesus as the Messiah will indeed be
protected from the trumpet and bowl judgments of God that are poured out
on the kingdom of the beast.
Amos 5:14-15,
"Seek good and not evil, that you may live;
And thus may the LORD God of hosts be with you,
Just as you have said! Hate evil, love good,
And establish justice in the gate!
Perhaps the LORD God of hosts May be gracious
to the remnant of Joseph."
These are pleas to return to the Messianic heritage as
represented in the orthodoxy of the Jewish people via the Old Testament
scriptures. For those who re-embrace their heritage and resist the beast
and his system of worship, there will be deliverance from the judgments
of God poured out on the world. But for those who do not return to orthodoxy,
when the Day comes, it will be for them, a time of great darkness and judgment.
Amos 5:16-20,
"Therefore, thus says the LORD God of hosts, the
Lord,
There is wailing in all the plazas, And in all the streets they say,
Alas! Alas! They also call the farmer to mourning
And professional mourners to lamentation.
And in all the vineyards {there is} wailing,
Because I shall pass through the midst of you, says the LORD.
Alas, you who are longing for the day of the LORD,
For what purpose {will} the day of the LORD {be} to you?
It {will be} darkness and not light;
As when a man flees from a lion, And a bear meets him,
Or goes home, leans his hand against the wall,
And a snake bites him.
{Will} not the day of the LORD {be} darkness instead of light,
Even gloom with no brightness in it?"
This plea is also made at Isaiah 2:1-22.
In verses 2-4, we see the promise of the Messiah's earthly
kingdom and the spiritual and material blessings that will take place.
But before there can be the kingdom there must be the judgment on the world
at the Day of the LORD's wrath.
Verses 6-9 describes the condition of the nation in Isaiah's
generation but reflects the general attitude of the Israelites during the
time of the false covenant with the beast as well.
Verse 5, gives a plea to return to the heritage of the
LORD.
"Come House of Jacob, and let us walk in the light
of the LORD."
Verse 5, is a transition verse from the present crisis
in Isaiah's generation to the national crisis in the great tribulation
under the oppressive reign of the man of lawlessness. This then, is a plea
for recovery before the Day of the LORD comes. If there is no recovery,
then when that Day does arrives, the response will be as at verse 10.
"Enter the rock and hide in the dust from the terror
of the LORD and from the splendor of His majesty."
This is the same response recorded at Revelation 6:15-17
when the world is confronted with the Day of the LORD return of Jesus.
Verse 11, These will be the recipients of the Day of the
LORD judgments.
"The proud look of man will be exposed,
And the loftiness of man will be neutralized,
And the LORD alone will be exalted IN THAT DAY."
Verse 12,
"For to the LORD of hosts, there is a day -
against everyone who is proud and lofty
and against everyone who is lifted up.
That he may be exposed and humiliated."
Verse 21,
". . . before the terror of the LORD
and the splendor of His majesty,
When He arises to make the earth tremble."
And the plea then, to those who have embraced the beast
as the promised Messiah (prior to actually taking the mark) is found at
verse 22.
"Cease from THE man! (the definite article has significance
here)
Whose breath is in his nostrils; (he is only a creature)
For in what degree and for what purpose
should he be regarded as honorable?" (BFT)
Verses 24-42
Jesus continues with general principles of
truth for the disciples
concerning the representation of light in the world of darkness. The information
is pertinent to them in both the immediate context as well as during their
ministry after the resurrection of Jesus. Since the information taught
here is not directly pertinent to our primary subject of establishing the
application of Christ's teaching to the church I will not develop it at
this time.
Questions and comments
are always welcome
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