The Reward of Service

      40“He who receives you receives Me, and he who receives Me receives Him who sent Me. 41“He who receives a prophet in the name of a prophet shall receive a prophet’s reward; and he who receives a righteous man in the name of a righteous man shall receive a righteous man’s reward. 42“And whoever in the name of a disciple gives to one of these little ones even a cup of cold water to drink, truly I say to you, he shall not lose his reward.”

Parallel Verses

New American Standard Bible (©1995)
"He who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me.

GOD'S WORD® Translation (©1995)
"The person who loves his father or mother more than me does not deserve to be my disciple. The person who loves a son or daughter more than me does not deserve to be my disciple.

King James Bible
He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.

Douay-Rheims Bible
He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me.

Darby Bible Translation
He who loves father or mother above me is not worthy of me; and he who loves son or daughter above me is not worthy of me.

English Revised Version
He that loveth father or mother more than me is not worthy of me; and he that loveth son or daughter more than me is not worthy of me.

Webster's Bible Translation
He that loveth father or mother more than me, is not worthy of me: and he that loveth son or daughter more than me, is not worthy of me.

Weymouth New Testament
Any one who loves father or mother more than me is not worthy of me, and any one who loves son or daughter more than me is not worthy of me;

World English Bible
He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me isn't worthy of me.

Young's Literal Translation
'He who is loving father or mother above me, is not worthy of me, and he who is loving son or daughter above me, is not worthy of me,

Cross References

Deuteronomy 33:9 Who said of his father and his mother, 'I did not consider them'; And he did not acknowledge his brothers, Nor did he regard his own sons, For they observed Your word, And kept Your covenant.

1 Samuel 2:29 Why do you kick at My sacrifice and at My offering which I have commanded in My dwelling, and honor your sons above Me, by making yourselves fat with the choicest of every offering of My people Israel?'

Zechariah 13:3 "And if anyone still prophesies, then his father and mother who gave birth to him will say to him, 'You shall not live, for you have spoken falsely in the name of the LORD'; and his father and mother who gave birth to him will pierce him through when he prophesies.

Luke 14:26 "If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 16-42

All these verses relate to the sufferings of Christ's ministers in their work, which they are here taught to expect, and prepare for; they are directed also how to bear them, and how to go on with their work in the midst of them. This part of the sermon looks further than to their present mission; for we find not that they met with any great hardships or persecutions while Christ was with them, nor were they well able to bear them; but they are here forewarned of the troubles they should meet with, when after Christ's resurrection, their commission should be enlarged, and the kingdom of heaven, which was not at hand, should be actually set up; they dreamed of nothing then, but outward pomp and power; but Christ tells them, they must expect greater sufferings than they were yet called to; that they should then be made prisoners, when they expected to be made princes. It is good to be told what troubles we may hereafter meet with, that we may provide accordingly, and may not boast, as if we had put off the harness, when we are yet but girding it on.

We have here intermixed, I. Predictions of trouble: and, II. Prescriptions of counsel and comfort, with reference to it.

I. We have here predictions of trouble; which the disciples should meet with in their work: Christ foresaw their sufferings as well as his own, and yet will have them go on, as he went on himself; and he foretold them, not only that the troubles might not be a surprise to them, and so a shock to their faith, but that, being the accomplishment of a prediction, they might be a confirmation to their faith.

He tells them what they should suffer, and from whom.

1. What they should suffer: hard things to be sure; for, Behold, I send you forth as sheep in the midst of wolves, v. 16. And what may a flock of poor, helpless, unguarded sheep expect, in the midst of a herd of ravenous wolves, but to be worried and torn? Note, Wicked men are like wolves, in whose nature it is to devour and destroy. God's people, and especially his ministers, are like sheep among them, of a contrary nature and disposition, exposed to them, and commonly an easy prey to them. It looked unkind in Christ to expose them to so much danger, who had left all to follow him; but he knew that the glory reserved for his sheep, when in the great day they shall be set on his right hand, would be a recompence sufficient for sufferings as well as services. They are as sheep among wolves, that is frightful; but Christ sends them forth, that is comfortable; for he that sends them forth will protect them, and bear them out. But that they might know the worst, he tells them particularly what they must expect.

(1.) They must expect to be hated, v. 22. Ye shall be hated for my name's sake: that is the root of all the rest, and a bitter root it is. Note, Those whom Christ loves, the world hates; as whom the court blesses the country curses. If the world hated Christ without a cause (Jn. 15:25), no marvel if it hated those that bore his image and served his interests. We hate what is nauseous, and they are counted as the offscouring of all things, 1 Co. 4:13. We hate what is noxious, and they are counted the troublers of the land (1 Ki. 18:17), and the tormentors of their neighbours, Rev. 11:10. It is grievous to be hated, and to be the object of so much ill-will, but it is for thy name's sake; which, as it speaks the true reason of the hatred, whatever is pretended, so it speaks comfort to them who are thus hated; it is for a good cause, and they have a good friend that shares with them in it, and takes it to himself.

(2.) They must expect to be apprehended and arraigned as malefactors. Their restless malice is resistless malice, and they will not only attempt, but will prevail, to deliver you up to the councils (v. 17, 18), to the bench of aldermen or justices, that take care of the public peace. Note, A deal of mischief is often done to good men, under colour of law and justice. In the place of judgment there is wickedness, persecuting wickedness, Eccl. 3:16. They must look for trouble, not only from inferior magistrates in the councils, but from governors and kings, the supreme magistrates. To be brought before them, under such black representations as were commonly made of Christ's disciples, was dreadful and dangerous; for the wrath of a king is as the roaring of a lion. We find this often fulfilled in the acts of the apostles.

(3.) They must expect to be put to death (v. 21); They shall deliver them to death, to death in state, with pomp and solemnity, when it shows itself most as the king of terrors. The malice of the enemies rages so high as to inflict this; it is the blood of the saints that they thirst after: the faith and patience of the saints stand so firm as to expect this; Neither count I my life dear to myself: the wisdom of Christ permits it, knowing how to make the blood of the martyrs the seal of the truth, and the seed of the church. By this noble army's not loving their lives to the death, Satan has been vanquished, and the kingdom of Christ and its interests greatly advanced, Rev. 11:11. They were put to death as criminals, so the enemies meant it, but really as sacrifices (Phil. 2:17; 2 Tim. 4:6); as burnt offerings, sacrifices of acknowledgement to the honour of God, and in his truth and cause.

(4.) They must expect, in the midst of these sufferings, to be branded with the most odious and ignominious names and characters that could be. Persecutors would be ashamed in this world, if they did not first dress up those in bear-skins whom they thus bait, and represent them in such colours as may serve to justify such cruelties. The blackest of all the ill characters they give them is here stated; they call them Beelzebub, the name of the prince of the devils, v. 25. They represent them as ringleaders of the interest of the kingdom of darkness, and since every one thinks he hates the devil, thus they endeavour to make them odious to all mankind. See, and be amazed to see, how this world is imposed upon: [1.] Satan's sworn enemies are represented as his friends; the apostles, who pulled down the devil's kingdom, were called devils. Thus men laid to their charge, not only things which they knew not, but things which they abhorred, and were directly contrary to, and the reverse of. [2.] Satan's sworn servants would be thought to be his enemies, and they never more effectually do his work, than when they pretend to be fighting against him. Many times they who themselves are nearest akin to the devil, are most apt to father others upon him; and those that paint him on others' clothes have him reigning in their own hearts. It is well there is a day coming, when (as it follows here, v. 26) that which is hid will be brought to light.

(5.) These sufferings are here represented by a sword and division, v. 34, 35. Think not that I am come to send peace, temporal peace and outward prosperity; they thought Christ came to give all his followers wealth and power in the world; "no," says Christ, "I did not come with a view to give them peace; peace in heaven they may be sure of, but not peace on earth." Christ came to give us peace with God, peace in our consciences, peace with our brethren, but in the world ye shall have tribulation. Note, They mistake the design of the gospel, who think their profession of it will secure them from, for it will certainly expose them to, trouble in this world. If all the world would receive Christ, there would then follow a universal peace, but while there are and will be so many that reject him (and those not only the children of this world, but the seed of the serpent), the children of God, that are called out of the world, must expect to feel the fruits of their enmity.

[1.] Look not for peace, but a sword, Christ came to give the sword of the word, with which his disciples fight against the world, and conquering work this sword has made (Rev. 6:4; 19:21), and the sword of persecution, with which the world fights against the disciples, being cut to the heart with the sword of the word (Acts 7:54), and tormented by the testimony of Christ's witnesses (Rev. 11:10), and cruel work this sword made. Christ sent that gospel, which gives occasion for the drawing of this sword, and so may be said to send this sword; he orders his church into a suffering state for the trial and praise of his people's graces, and the filling up of the measure of their enemies' sins.

[2.] Look not for peace, but division (v. 35), I am come to set men at variance. This effect of the preaching of the gospel is not the fault of the gospel, but of those who do not receive it. When some believe the things that are spoken, and others believe them not, the faith of those that believe condemns those that believe not, and, therefore, they have an enmity against them that believe. Note, the most violent and implacable feuds have ever been those that have arisen from difference in religion; no enmity like that of the persecutors, no resolution like that of the persecuted. Thus Christ tells his disciples what they should suffer, and these were hard sayings; if they could bear these, they could bear any thing. Note, 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.

2. They are here told from whom, and by whom, they should suffer these hard things. Surely hell itself must be let loose, and devils, those desperate and despairing spirits, that have no part nor lot in the great salvation, must become incarnate, ere such spiteful enemies could be found to a doctrine, the substance of which was good will toward men, and the reconciling of the world to God; no, would you think it? all this mischief arises to the preachers of the gospel, from those to whom they came to preach salvation. Thus the blood-thirsty hate the upright, but the just seek his soul (Prov. 29:10), and therefore heaven is so much opposed on earth, because earth is so much under the power of hell, Eph. 2:2.

These hard things Christ's disciples must suffer,

(1.) From men (v. 17). "Beware of men; you will have need to stand upon your guard, even against those who are of the same nature with you"-such is the depravity and degeneracy of that nature (homo homini lupus,-man is a wolf to man), crafty and politic as men, but cruel and barbarous as beasts, and wholly divested of the thing called humanity. Note, Persecuting rage and enmity turn men into brutes, into devils. Paul at Ephesus fought with beasts in the shape of men, 1 Co. 15:32. It is a sad pass that the world is come to, when the best friends it has, have need to beware of men. It aggravates the troubles of Christ's suffering servants, that they arise from those who are bone of their bone, made of the same blood. Persecutors are, in this respect, worse than beasts, that they prey upon those of their own kind: Saevis inter se convenit ursis-Even savage bears agree among themselves. It is very grievous to have men rise up against us (Ps. 124), from whom we might expect protection and sympathy; men, and no more: mere men; men, and not saints; natural men (1 Co. 2:14); men of this world, Ps. 17:14. Saints are more than men, and are redeemed from among men, and therefore are hated by them. The nature of man, if it be not sanctified, is the worst nature in the world next to that of devils. They are men, and therefore subordinate, dependent, dying creatures; they are men, but they are but men (Ps. 9:20), and who art thou, that thou shouldst be afraid of a man that shall die? Isa. 51:12. Beware of the men, so Dr. Hammond; those you are acquainted with, the men of the Jewish sanhedrim, which disallowed Christ, 1 Pt. 2:4.

(2.) From professing men, men that have a form of godliness, and make a show of religion. They will scourge you in their synagogues, their places of meeting for the worship of God, and for the exercise of their church-discipline: so that they looked upon the scourging of Christ's ministers to be a branch of their religion. Paul was five times scourged in the synagogues, 2 Co. 11:24. The Jews, under colour of zeal for Moses, were the most bitter persecutors of Christ and Christianity, and placed those outrages to the score of their religion. Note, Christ's disciples have suffered much from conscientious persecutors, that scourge them in their synagogues, cast them out and kill them, and think they do God good service (Jn. 16:2), and say, Let the Lord be glorified, Isa. 66:5; Zec. 11:4, 5. But the synagogue will be so far from consecrating the persecution, that the persecution, doubtless, profanes and desecrates the synagogue.

(3.) From great men, and men in authority. The Jews did not only scourge them, which was the utmost their remaining power extended to, but when they could go no further themselves, they delivered them up to the Roman powers, as they did Christ, Jn. 18:30. Ye shall be brought before governors and kings (v. 18), who, having more power, are in a capacity of doing the more mischief. Governors and kings receive their power from Christ (Prov. 8:15), and should be his servants, and his church's protectors and nursing-fathers, but they often use their power against him, and are rebels to Christ, and oppressors of his church. The kings of the earth set themselves against his kingdom, Ps. 2:1, 2; Acts 4:25, 26. Note, It has often been the lot of good men to have great men for their enemies.

(4.) From all men (v. 22). Ye shall be hated of all men, of all wicked men, and these are the generality of men, for the whole world lies in wickedness. So few are there that love, and own, and countenance Christ's righteous cause, that we may say, the friends of it are hated of all men; they are all gone astray, and, therefore, eat up my people, Ps. 14:3. As far as the apostasy from God goes, so far the enmity against the saints goes; sometimes it appears more general than at other times, but there is something of this poison lurking in the hearts of all the children of disobedience. The world hates you, for it wonders after the beast, Rev. 13:3. Every man is a liar, and therefore a hater of truth.

(5.) From those of their own kindred. The brother shall deliver up the brother to death, v. 21. A man shall be, upon this account, at variance with his own father; nay, and those of the weaker and tenderer sex too shall become persecutors and persecuted; the persecuting daughter will be against the believing mother, where natural affection and filial duty, one would think, should prevent or soon extinguish the quarrel; and then, no marvel if the daughter-in-law be against the mother-in-law; where, too often, the coldness of love seeks occasion of contention, v. 35. In general, a man's foes shall be they of his own household (v. 36). They who should be his friends will be incensed against him for embracing Christianity, and especially for adhering to it when it comes to be persecuted, and will join with his persecutors against him. Note, The strongest bonds of relative love and duty have often been broken through, by an enmity against Christ and his doctrine. Such has been the power of prejudice against the true religion, and zeal for a false one, that all other regards, the most natural and sacred, the most engaging and endearing, have been sacrificed to these Molochs. They who rage against the Lord, and his anointed ones, break even these bonds in sunder, and cast away even these cords from them, Ps. 2:2, 3. Christ's spouse suffers hard things from the anger of her own mother's children, Cant. 1:6. Sufferings from such are more grievous; nothing cuts more than this, It was thou, a man, mine equal (Ps. 55:12, 13); and the enmity of such is commonly most implacable; a brother offended is harder to be won than a strong city, Prov. 18:19. The martyrologies, both ancient and modern, are full of instances of this. Upon the whole matter, it appears, that all that will live godly in Christ Jesus, must suffer persecution; and through many tribulations we must expect to enter into the kingdom of God.

II. With these predictions of trouble, we have here prescriptions of counsels and comforts for a time of trial. He sends them out exposed to danger indeed, and expecting it, but well armed with instructions and encouragements, sufficient to bear them up, and bear them out, in all these trials. Let us gather up what he says,

1. By way of counsel and direction in several things.

(1.) Be ye wise as serpents, v. 16. "You may be so" (so some take it, only as a permission); "you may be as wary as you please, provided you be harmless as doves." But it is rather to be taken as a precept, recommending to us that wisdom of the prudent, which is to understand his way, as useful at all times, but especially in suffering times. "Therefore, because you are exposed, as sheep among wolves; be ye wise as serpents; not wise as foxes, whose cunning is to deceive others; but as serpents, whose policy is only to defend themselves, and to shift for their own safety." The disciples of Christ are hated and persecuted as serpents, and their ruin is sought, and, therefore, they need the serpent's wisdom. Note, It is the will of Christ that his people and ministers, being so much exposed to troubles in this world, as they usually are, should not needlessly expose themselves, but use all fair and lawful means for their own preservation. Christ gave us an example of this wisdom, ch. 21:24, 25; 22:17, 18, 19; Jn. 7:6, 7; besides the many escapes he made out of the hands of his enemies, till his hour was come. See an instance of Paul's wisdom, Acts 23:6, 7. In the cause of Christ we must sit loose to life and all its comforts, but must not be prodigal of them. It is the wisdom of the serpent to secure his head, that it may not be broken, to stop his ear to the voice of the charmer (Ps. 58:4, 5), and to take shelter in the clefts of the rocks; and herein we may be wise as serpents. We must be wise, not to pull trouble upon our own heads; wise to keep silence in an evil time, and not to give offence, if we can help it.

(2.) Be ye harmless as doves. "Be mild, and meek, and dispassionate; not only do nobody any hurt, but bear nobody any ill will; be without gall, as doves are; this must always go along with the former." They are sent forth among wolves, therefore must be as wise as serpents, but they are sent forth as sheep, therefore must be harmless as doves. We must be wise, not to wrong ourselves, but rather so than wrong any one else; must use the harmlessness of the dove to bear twenty injuries, rather than the subtlety of the serpent to offer or to return one. Note, It must be the continual care of all Christ's disciples, to be innocent and inoffensive in word and deed, especially in consideration of the enemies they are in the midst of. We have need of a dove-like spirit, when we are beset with birds of prey, that we may neither provoke them nor be provoked by them: David coveted the wings of a dove, on which to fly away and be at rest, rather than the wings of a hawk. The Spirit descended on Christ as a dove, and all believers partake of the Spirit of Christ, a dove-like spirit, made for love, not for war.

(3.) Beware of men, v. 17. "Be always upon your guard, and avoid dangerous company; take heed what you say and do, and presume not too far upon any man's fidelity; be jealous of the most plausible pretensions; trust not in a friend, no, not in the wife of thy bosom," Micah 7:5. Note, It becomes those who are gracious to be cautious, for we are taught to cease from man. Such a wretched world do we live in, that we know not whom to trust. Ever since our Master was betrayed with a kiss, by one of his own disciples, we have need to beware of men, of false brethren.

Calvin's Commentary

Matthew 10:37-42

Mark 9:41

Luke 14:25-32

37. He who loveth father or mother more than me is not worthy of me; and he who loveth son or daughter more than me is not worthy of me. 38. And he who doth not take his cross and follow me, [603] is not worthy of me. 39. He who findeth his life [604] shall lose it; and he who loseth his life for my sake shall find it. [605] 40. He who receiveth you receiveth me: and he who receiveth me receiveth him who sent me. 41. He who receiveth a prophet in the name of a prophet, shall receive a prophet's reward: he who receiveth a righteous man in the name of a righteous man, shall a righteous man's reward. 42. And whosoever shall give to one of these little ones to drink a cup of cold water only, in the name of a disciple, verily, I say to you, he shall not lose his reward.

41. For whosoever shall give to you to drink a cup of water in my name, because you belong to Christ, verily I say to you, he shall not lose his reward.

25. And great multitudes went with him, and he turned, and said to them, 26. If any man cometh to me, [606] and hateth not his father and mother, and wife and children, and brothers and sisters, and even his own life also, he cannot be my disciple. 27. And whosoever doth not carry his cross and come after me cannot be my disciple. 28. For who is there among you that wishes to build a tower, and does not first sit down and count the cost, whether he have what is necessary to finish it? 29. Lest after he hath laid the foundation, all who see him begin to mock him, 30. Saying, this man began to build, and was not able to complete it. 31. Or what king, who is setting out to make war against another king, does not first sit down and consider whether or not he will be able, with ten thousand, to meet him who cometh against him with twenty thousand? 32. Otherwise, while the other is still at a distance, he sends an embassy, and requests conditions of peace. 33. So then every one of you who forsaketh not all that he possesses, cannot be my disciple.

Matthew 10:37. He who loveth father or mother As it is exceedingly harsh, and is contrary to natural feelings, to make enemies of those who ought to have been in closest alliance with us, so Christ now says that we cannot be his disciples on any other condition. He does not indeed enjoin us to lay aside human affections, or forbid us to discharge the duties of relationship, but only desires that all the mutual love which exists among men should be so regulated as to assign the highest rank to piety. Let the husband then love his wife, the father his son, and, on the other hand, let the son love his father, provided that the reverence which is due to Christ be not overpowered by human affection. For if even among men, in proportion to the closeness of the tie that mutually binds us, some have stronger claims than others, it is shameful that all should not be deemed inferior to Christ alone. And certainly we do not consider sufficiently, or with due gratitude, what it is to be a disciple of Christ, if the excellence of this rank be not sufficient to subdue all the affections of the flesh. The phrase employed by Luke is more harsh, if any man doth not hate his father and mother, but the meaning is the same, "If the love of ourselves hinder us from following Christ, we must resist it, courageously:" as Paul says,

what things were gain to me, those I counted loss for Christ, for whom I suffered the loss of all things, (Philippians 3:7,8.)

38. He who doth not take up his cross From particular cases he proceeds to general views, and informs us that we cannot be reckoned his disciples unless we are prepared to endure many afflictions. If we are vexed and tormented by the thought, that the gospel should set us at variance with our father, or our wife, or our children, let us remember this condition, that Christ subjects all his disciples to the cross Yet let us also bear in mind this consolation, that, in bearing the cross, we are the companions of Christ, -- which will speedily have the effect of allaying all its bitterness. The reprobates are not less firmly bound to their cross, and cannot with their most violent struggles shake it off; but as to those who are out of Christ the cross is accursed, a mournful end awaits them. Let us therefore learn to connect these two things, that believers must bear the cross in order to follow their Master; that is, in order to conform to his example, and to abide by his footsteps like faithful companions.

39. He who findeth his life Lest the former doctrine, which is very difficult and troublesome to the flesh, should have little weight with us, Christ confirms it in two ways by this statement. He affirms that persons of excessive caution and foresight, when they look upon themselves as having very well defended their life, will be disappointed and will lose it; and, on the other hand, that those who disregard their life will sustain no loss, for they will recover it. We know that there is nothing which men will not do or leave undone for the sake of life, (so powerful is that attachment to it which is natural to us all;) and, therefore, it was necessary that Christ should employ such promises and threatenings in exciting his followers to despise death.

To find the life means here to possess it, or to have it in safe keeping. Those who are excessively desirous of an earthly life, take pains to guard themselves against every kind of danger, and flatter themselves with unfounded confidence, as if they were looking well to themselves, (Psalm 49:18:) but their life, though defended by such powerful safeguards, will pass away; for they will at last die, and death will bring to them everlasting ruin. On the other hand, when believers surrender themselves to die, their soul, which appears to vanish in a moment, passes into a better life. Yet as persons are sometimes found, who heedlessly lay down their life, either for the sake of ambition or of madness, Christ expressly states the reason why we ought to expose ourselves to death.

It is uncertain if the discourse, which is related by Luke, was delivered on another occasion. There, too, our Lord exhorts his followers to bear the cross, but does not dwell upon it at equal length. To support this sentiment he immediately adds two comparisons, of which Matthew takes no notice: but as the subject treated is substantially the same, I have not scrupled to introduce in this place what we find in Luke.

Luke 14:28. For which of you, etc , That no one may think it hard to follow Christ on the condition of renouncing all his desires, a useful warning is here given. We must consider beforehand what the profession of the gospel demands. The reason why many persons yield to very slight temptations is, that they have pictured to themselves unmixed enjoyment, as if they were to be always in the shade and at their ease. No man will ever become fit to serve Christ till he has undergone a long preparation for warfare.

Now the comparisons are exceedingly adapted to this object. Building is a tedious and vexatious matter, and one that gives little satisfaction on account of the expense. War, too, brings along with it many inconveniences, and almost threatens destruction to the human race, so that it is never undertaken but with reluctance. And yet the advantages of building are found to be sufficient to induce men to spend their substance on it without hesitation; while necessity drives them to shrink from no expenses in carrying on wars. But a far more valuable reward awaits those who are the builders of the temple of God, and who fight under the banner of Christ: for Christians do not labor for a temporary building, or fight for a passing triumph.

If a king find himself unable to endure the burden of a war, [607] he prevents an ignominious defeat by seeking peace with his adversary. The statements which our Lord makes to this effect must not be applied to the present subject, in such a manner as if we were to enter into any compromise with our spiritual foe, when our strength and resources fail. It would be idle to treat parables as applying in every minute point [608] to the matter in hand. But our Lord simply means that we ought to be so well prepared, as not to be taken by surprise for want of a proper defense, or basely to turn our backs: for it is not every one of us who is a king, to carry on war under his direction.

This doctrine reproves the rashness of those who foolishly proceed beyond their capacity, or flatter themselves without thinking of bearing the cross Yet we must take care lest this meditation, to which Christ exhorts us, should fill us with alarm or retard our progress. Many persons, not having from the outset laid their account with suffering, relax their zeal through cowardice: for they cannot endure to be Christians on any other condition than that of being exempted from the cross Others again, when a condition that is harsh and unpleasant to the flesh is proposed to them, do not venture to approach to Christ. But there is no good reason for being discouraged by a knowledge of our poverty, for the Lord grants to us seasonable aid. I readily acknowledge that, if we calculate the expense, we are all destitute of power to lay a single stone, or to wield a sword against the enemy. But as the materials, expense, arms, and forces, are supplied by the Lord out of heaven, no pretext on the score of difficulty can be offered by our indifference or sloth. The design of Christ, therefore, is to warn his followers to bear the cross, that they may prepare themselves with courage.

Luke 14:33. So then every one of you This clause shows what is meant by the calculation of expenses, with which Christ enjoins his followers to begin: it is to lead them to consider that they must forsake all In vain do persons who are delighted with an easy, indolent life, and with exemption from the cross, undertake a profession of Christianity. Those persons are said to forsake all who prefer Christ so greatly, both to their own life, and to all the wishes of the flesh, that nothing deters them from the right course.

It would be absurd to insist on a literal interpretation of the phrase, as if no man were a disciple of Christ, till he threw into the sea all that he possessed, divorced his wife, and bade farewell to his children. Such idle dreams led foolish people to adopt a monastic life, as if those who intend to come to Christ must leave off humanity. Yet no man truly forsakes all that he possesses till he is prepared at every instant to leave all, gives himself free and unconstrained to the Lord, and, rising above every hindrance, pursues his calling. Thus the true self-denial which the Lord demands from his followers does not consist so much in outward conduct as in the affections; so that every one must employ the time which is passing over him without allowing the objects which he directs by his hand to hold a place in his heart.

Matthew 10:40. He who receiveth you, receiveth me. A considerable portion of the world may be opposed to the disciples of Christ, and the confession of their faith may draw upon them universal hatred. Yet here is another consolation tending to excite a very great number of persons to treat them with kindness. Whatever is done to them, Christ does not hesitate to reckon as done to himself. This shows how dearly he loves them, when he places to his own account the kind offices which they have received. He is not speaking here about receiving the doctrine, but about receiving the men. The latter meaning, I admit, arises out of the former, but we must attend to the design of Christ. Perceiving that this was exceedingly adapted to support their weakness, he intended to assure them that, if any one would receive them in a friendly manner, and do them kind offices, he would be as highly pleased as if their benevolence had been exercised towards his own person; and not only so, but that in such a sacrifice God the Father would smell a sweet savor, (Genesis 8:21.)

41. He who receiveth a prophet He begins with the prophets, but at length comes down to the lowest rank, and embraces all his disciples. In this manner he commends all, without exception, who truly worship God and love the gospel. To receive a person in the name of a prophet, or in the name of a righteous man, means to do them good for the sake of honoring their doctrine, or of paying respect to piety. Though God enjoins us to perform offices of kindness to all mankind, yet he justly elevates his people to a higher rank, that they may be the objects of peculiar regard and esteem.

Shall receive a prophet's reward This clause is variously interpreted by commentators. Some think that it denotes a mutual compensation, or, in other words, that spiritual benefits are bestowed on the prophets of God instead of temporal benefits. But if this exposition is admitted, what shall we say is meant by the righteous man's reward? Others understand it to mean, that those who shall be kind to them will partake of the same reward which is laid up for prophets and righteous men. Some refer it to the intercourse of saints, and suppose it to mean, that as by our kind actions we give evidence that we are one body with the servants of Christ, so in this way we become partakers of all the blessings which Christ imparts to the members of his body.

I consider it simply as denoting the reward which corresponds to the rank of the person to whom kindness has been exercised; for Christ means that this will be a remarkable proof of the high estimation in which he holds his prophets, and indeed all his disciples. The greatness of the reward will make it evident, that not one kind office which was ever rendered to them has been forgotten.

By way of amplification, he promises a reward to the very meanest offices of kindness, such as giving them a cup of cold water, He gives the name of little ones not only to those who occupy the lowest place, or are held in least estimation in the Church, but to all his disciples, whom the pride of the world tramples under foot.

Footnotes:

[603] "Et vient apres moy;" -- -"and cometh after me."

[604] "Qui aura trouve, ou, garde sa vie;" -- "he who shall have found, or, protected, his life."

[605] "La trouvera, ou, gardera;" -- "will find it, or, will protect it "

[606] "Si aucun vient avec moy;" -- "if any man cometh with me."

[607] "Pour soustenir une guerre, et fournir l'argent qu'il faut" -- "to support a war, and to supply the money that is required."

[608] "De vouloir esplucher tout par le menu, et rapporter tout jusqu'aux petits mots;" -- "to wish to explain every thing minutely, and to make every thing apply down to the smallest words."

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A Life Lost and Found [Footnote: Preached after the Funeral of Mr. F. W. Crossley. ]
'He that loseth his life for My sake shall find it.' --MATT. x. 39. My heart impels me to break this morning my usual rule of avoiding personal references in the pulpit. Death has been busy in our own congregation this last week, and yesterday we laid in the grave all that was mortal of a man to whom Manchester owes more than it knows. Mr. Crossley has been for thirty years my close and dear friend. He was long a member of this church and congregation. I need not speak of his utter unselfishness, …
Alexander Maclaren—Expositions of Holy Scripture

The Obscure Apostles
'These twelve Jesus sent forth.'--MATT. x. 5. And half of 'these twelve' are never heard of as doing any work for Christ. Peter and James and John we know; the other James and Judas have possibly left us short letters; Matthew gives us a Gospel; and of all the rest no trace is left. Some of them are never so much as named again, except in the list at the beginning of the Acts of the Apostles; and none of them except the three who 'seemed to be pillars' appear to have been of much importance in the …
Alexander Maclaren—Expositions of Holy Scripture

The Widened Mission, Its Perils and Defences
'Behold, I send you forth as sheep in the midst of wolves; be ye therefore wise as serpents, and harmless as doves. 17. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; 18. And ye shall be brought before governors and kings for My sake, for a testimony against them and the Gentiles. 19. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. 20. For it …
Alexander Maclaren—Expositions of Holy Scripture

Like Teacher, Like Scholar
'The disciple is not above his master, nor the servant above his lord. 26. It is enough for the disciple that he be as his master, and the servant as his lord.' --MATT. x. 24, 25. These words were often on Christ's lips. Like other teachers, He too had His favourite sayings, the light of which He was wont to flash into many dark places. Such a saying, for instance, was, 'To him that hath shall be given.' Such a saying is this of my text; and probably several other of our Lord's utterances, which …
Alexander Maclaren—Expositions of Holy Scripture

The King's Charge to his Ambassadors
'Whosoever therefore shall confess Me before men, him will I confess also before My Father which is in heaven. 33. But whosoever shall deny Me before men, him will I also deny before My Father which is in heaven. 34. Think not that I am come to send peace on earth: I came not to send peace, but a sword. 35. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. 36. And man's foes shall be they of his own household. …
Alexander Maclaren—Expositions of Holy Scripture

The Greatest in the Kingdom, and their Reward
'He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward. 42. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.' --MATT. x. 41, 42. There is nothing in these words to show whether they refer to the present or to the future. We shall probably …
Alexander Maclaren—Expositions of Holy Scripture

Christ's Charge to his Heralds
'These twelve Jesus sent forth, and commanded them, saying, do not into the way of the Gentiles, and into any city of the Samaritans enter ye not: 6. But go rather to the lost sheep of the house of Israel. 7. And as ye go, preach, saying, The kingdom of heaven is at hand. 8. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give. 9. Provide neither gold, nor silver, nor brass in your purses, 10. Nor scrip for your journey, neither two coats, neither …
Alexander Maclaren—Expositions of Holy Scripture

February the Second How to Approach a Crisis
"It shall be given you in that same hour." --MATTHEW x. 16-28. And so I am not to worry about the coming crisis! "God never is before His time, and never is behind!" When the hour is come, I shall find that the great Host hath made "all things ready." When the crisis comes He will tell me how to rest. It is a great matter to know just how to rest--how to be quiet when "all without tumultuous seems." We irritate and excite our souls about the coming emergency, and we approach it with worn and …
John Henry Jowett—My Daily Meditation for the Circling Year

May the Sixteenth the Details of Providence
"The very hairs of your head are all numbered." --MATTHEW x. 24-31. Providence goes into details. Sometimes, in our human intercourse, we cannot see the trees for the wood. We cannot see the individual sheep for the flock. We cannot see the personal soul for the masses. We are blinded by the bigness of things; we cannot see the individual blades of grass because of the field. Now God's vision is not general, it is particular. There are no "masses" to the Infinite. "He calleth His own sheep by …
John Henry Jowett—My Daily Meditation for the Circling Year

Christ Bringing a Sword.
(Christmas Sermon.) "Glory to God in the highest, peace on earth, and goodwill towards men!" TEXT: MATT. x. 34. "Think not that I came to send peace on earth: I came not to send peace, but a sword." HOW wonderfully out of harmony these words sound with the angelic greeting that we have just heard; threatening to rob us of all the joy and blessedness of this holy season! For is the sword pre-eminently the glory of God? and if it rages anew, is that a special delight to men? When the message has come …
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

On the Words of the Gospel, Matt. x. 16, "Behold, I Send You Forth as Sheep in the Midst of Wolves," Etc. Delivered on a Festival
1. When the Holy Gospel was read, Brethren, ye heard how our Lord Jesus Christ strengthened His Martyrs by His teaching, saying, "Behold, I send you forth as lambs in the midst of wolves." [2215] Now consider, my Brethren, what he does. If but one wolf come among many sheep, be they ever so many thousands, they will all be put to confusion by one wolf in the midst of them: and though all may not be torn, yet all are frightened. What manner of design is this then, what manner of counsel, what manner …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. x. 28, "Be not Afraid of them that Kill the Body. " Delivered on a Festival of Martyrs.
1. The Divine oracles which have just been read teach us in fearing not to fear, and in not fearing to fear. Ye observed when the Holy Gospel was being read, that our Lord God before He died for us, would have us to be firm; and this by admonishing us "not" to fear, and withal to fear. For he said, "Fear not them which kill the body, but are not able to kill the soul." See where He advised us not to fear. See now where He advised us to fear. "But," saith he, "fear Him who hath power to destroy both …
Saint Augustine—sermons on selected lessons of the new testament

Confessing Christ an Indispensable Duty.
"--If we deny him, he also will deny us." This is predicated of Christ; and looks forward to the day when all mankind will stand before him as their judge. Denying Christ is here declared to be a mortal sin. Those found guilty of it will hear that sentence--"Depart ye cursed!" But this is to be understood only of a persevering denial of him. Those who turn by a timely repentance, will find mercy. This is true of every sin. But repentance may be too late. It must antecede death, or it will be of …
Andrew Lee et al—Sermons on Various Important Subjects

The Trial of Peter's Love to Christ.
"So when they had dined, Jesus saith to Simon Peter, 'Simon son of Jonas, lovest thou me more than these?' He saith unto him, 'Yea, Lord; thou knowest that I love thee.' He saith unto him, 'Feed my lambs.' He saith to him again a second time, 'Simon son of Jonas, lovest thou me?' He saith unto him. 'Yea Lord; thou knowest that I love thee.' He saith unto him, 'Feed my sheep.' He saith unto him the third time, 'Simon son of Jonas, lovest thou me?' Peter was grieved, because he said to him the third …
Andrew Lee et al—Sermons on Various Important Subjects

Enduring to the End
But, my brethren, how glorious is the sight of the man who does endure to the end as a minister of Christ. I have photographed upon my heart just now, the portrait of one very, very dear to me, and I think I may venture to produce a rough sketch of him, as no mean example of how honorable it is to endure to the end. This man began while yet a youth to preach the Word. Sprung of ancestors who had loved the Lord and served his Church, he felt the glow of holy enthusiasm. Having proved his capabilities, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

Providence
Now, when we look abroad into the world we see, as we think, such abundant proofs that there is a God, that we are apt to treat a man who denies the existence of a God with very little respect or patience. We believe him to be wilfully blind, for we see God's name so legible upon the very surface of creation, that we cannot have patience with him if he dares to deny the existence of a Creator. And in the matter of salvation: we have each of us seen in our own salvation such positive marks of the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

The Meteor Shower (Preached at the Chapel Royal, St. James's, Nov. 26, 1866. )
ST. MATTHEW x. 29, 30. Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered. It will be well for us to recollect, once for all, who spoke these words; even Jesus Christ, who declared that He was one with God the Father; Jesus Christ, whom His apostles declared to be the Creator of the universe. If we believe this, as Christian men, it will be well for us to take our Lord's account of a universe …
Charles Kingsley—The Water of Life and Other Sermons

God's Works of Providence
Rom. xi. 36.--"For of him, and through him, and to him are all things, to whom be glory for ever, Amen."--Psal. ciii. 19.--"The Lord hath prepared his throne in the heavens and his kingdom ruleth over all."--Matt. x. 29.--"Are not two sparrows sold for a farthing? And one of them shall not fall on the ground without your Father." There is nothing more commonly confessed in words, than that the providence of God reaches to all the creatures and their actions, but I believe there is no point of religion …
Hugh Binning—The Works of the Rev. Hugh Binning

The Final Unmasking.
For there is nothing covered, that shall not be revealed; and hid, that shall not be known.--Matthew x. 26; Luke xii. 2. God is not a God that hides, but a God that reveals. His whole work in relation to the creatures he has made--and where else can lie his work?--is revelation--the giving them truth, the showing of himself to them, that they may know him, and come nearer and nearer to him, and so he have his children more and more of companions to him. That we are in the dark about anything is …
George MacDonald—Unspoken Sermons

The Disciple, -- Master, in These Days Some Learned Men and their Followers Regard Thy...
The Disciple,--Master, in these days some learned men and their followers regard Thy atonement and the redemption by blood as meaningless and futile, and say that Christ was only a great teacher and example for our spiritual life, and that salvation and eternal happiness depend on our own efforts and good deeds. The Master,--1. Never forget that spiritual and religious ideas are connected less with the head than with the heart, which is the temple of God, and when the heart is filled with the presence …
Sadhu Sundar Singh—At The Master's Feet

The Completion of Our Saviour's Prophecies Confirmed Pagans in their Belief of the Gospel.
I. The completion of our Saviour's Prophecies confirmed Pagans in their belief of the gospel. II. Origen's observation on our Saviour's disciples being brought before kings and governors; III. On their being persecuted for their religion; IV. On their preaching the gospel to all nations. V. On the destruction of Jerusalem, and ruin of the Jewish oeconomy. VI. These arguments strengthened by what has happened since Origen's time. I. THE second of these extraordinary means, of great use to the learned …
Joseph Addison—The Evidences of the Christian Religion, with Additional Discourses

After Prayer Jesus Selects Twelve Apostles.
(Near Capernaum.) ^A Matt. X. 2-4; ^B Mark III. 13-19; ^C Luke VI. 12-16. ^c 12 And it came to pass in these days, that he went out into the mountain ^b 13 And he goeth up into the mountain, ^c to pray; and he continued all night in prayer to God. [It was a momentous occasion. He was about to choose those to whom he was to entrust the planting, organizing, and training of that church which was to be the purchase of his own blood. Jesus used such important crises, not as occasions for anxiety and …
J. W. McGarvey—The Four-Fold Gospel

Nor do they Attend to This, that if Another Should Say...
3. Nor do they attend to this, that if another should say, that the Lord indeed, speaking in parables and in similitudes concerning spiritual food and clothing, did warn that not on these accounts should His servants be solicitous; (as He saith, "When they shall drag you to judgment-seats, take no thought what ye shall speak. For it will be given you in that hour what ye shall speak: but it is not ye that speak, but the Spirit of your Father that speaketh in you." [2479] For the discourse of spiritual …
St. Augustine—Of the Work of Monks.