Annotations Upon the New Testament, Matthew · Chapter 10
CHAP. X.
Verse 1. THE number of Twelve did note the future restoring of the Church,Calvinus. for as the people rose from Twelve Patriarkes, so now Christ recalls the scattered relickes, to the memory of their originall, that they may conceive a certaine hope of their restitution.
Potestatem adversus spiritus impuros. Beza. foreign, potestatem spirituum immundorum. vulg.Power against uncleane spirits] It is well translated so by Beza, and us, according to the meaning of the phrase, word for word, it is in the originall, power of uncleane spirits, and so the Vulgar reads it.
Vers. 2. Peter and Andrew named first, because they were first called, Mat. 4.18. Theophylact. This is such a primacy as a fore-man of the Quest is wont to have in Juries: not a primacy of power, as over inferiours, but a primacy of order, as amongst equals. Dr Rain. against Hart. C. 5. p. 174, 175.Peter is placed first here, but Luk. 6. and Marke 3. the same order is not observed, and by Paul himself, Gal. 2.5. Iames is put before Peter. We acknowledge the primacy, but not the preheminence of Peter above the other Apostles.
Peter signifies a rock which hath firmnesse, he was so called for constancy, Andrew manlike, Iames striving, Iohn the grace of God, Philip a light or lampe, Bartholomew full of water, Thomas engraffed in Christ, Matthew pluckt out of the world, Iames a striver, Lebaeus hearty, Simon zeale.
That they are sent two and two, as in Luke 10.1. The seventy Disciples are sent by paires,Polic. Lyser. this makes for the commendation of brotherly Charity among the Ministers of the Word, for the mutuall keeping of works and doctrine, also for consolation and mutuall help in adversity, and for the greater confirmation of the truth of the word preached. Deut. 17.6.
Because Christ sent his Apostles by paires, the Jesuits walk two together in the streets, but if more of them go forth together, there is a mystery in it, according to that speech. Iesuitae semper sunt bini, si verò sint trini, tertius est generis faeminini.
Ver. 3. Matthew in describing his person, keeps humility and candour; humility in that, that when other Evangelists prefer him (in rehersing his paire) before Thomas, he for modesties sake postposeth himself to him; candor, that he makes mention of his ancient sinfull condition,Polic. Lyser. and confesseth that he was a Publican.
Vers. 5. Sent forth] or commanded forth, for foreign, whence the Apostles are derived, signifieth properly, Cum mandatis emittere, to send forth with commands.
Go not, &c.]
Object. Mark. 16.15. Answer, Distinguish times, and the Scriptures will be consonant enough, that in Mark is meant of preaching after Christs time, this in Matthew while he was living on the earth, both are true, because the times are divers.
Vers. 6. He assigneth the first place to the Jews, because they were the first-borne. First,Calvin. Miraculous cures are there meant. 2. For those daies only. 3. There is a difference between action and labour. 4. Forbids a mercenary affection.
See 4. Deut. 5. and 14.Vers. 8. It may be understood of the Lords work generally, that as freely they have received the grace, so freely they should do the work. 1 Pet. 5.2.
Vers. 9. Provide neither gold nor silver, nor brass in your purses] The Commandement was temporall, and given to the Disciples but only for the time of their first embassage into Iury, That is, of all necessaries for the maintenance of this life.as appeares in the fifth verse; and the Commandements of their first message were reversed afterward, Luk. 23.36. Mr Perkins.
Vers. 10. Scrip] Necessary provision.two coats] Change of rayment. staves] defence.
Objection, A staffe is allowed, Marke 6.8. but here in Matthew, and Luk. 9.3. it is denyed.
Marcus loquitur de virga seu baculo & fulcimine cui innitaris. Hic enim est symbolum viatorum pauperum, qui baculo innixi incedunt ut fatigationem levent, sicuti incessit Iacob peregrinus in Mesopotamia, Gen. 32.10. Matthaeus verò hic loquitur de virga defensoria, vel vindicatoria, quam Christus Apostolis vetat. Cornel à Lap.Answer, Matthew and Luke meane staves which are a burden to them that beare them, but Marke meanes a staffe whereon travellers do ease themselves, Gen. 32.10. a walking staffe, take no staffe to strike with. See Piscator.
Shoes] See Mark 6.9.
The shoes which Matthew mentioneth are new, such as are with care and diligence prepared to travell in, the Sandales in Mark are such as are dayly worne on the feet. Mr Perkins.
Vers. 11. And into whatsoever City or house ye shall enter, enquire who in it is worthy] and there be bold to tarry and receive entertainment; as if he should say, every one that is worthy will be ready to shew kindness unto you. Acts 16.15.
And there abide till ye go thence] Abide in that house till ye go out of that City; go not from house to house. See Luk. 10.7.
Vers. 14. a… excutitur de pedibus in testimonium laboris sui, quòd ingressi sint civitatem, & praedicatio apostolorum ad illos usque pervenerit. Sive excutitur pulvis, ut nihil ab eis recipiant, ne ad victū quidem necessarium, qui Evangelium spreverint. Hieron. in loc. Piscat. Calv. See Acts 13.51.It is probable that the Jews then used to shake off the dust as a figure of cursing, as if they did it to witness, that the Inhabitants of the place were so wicked, that they infected the earth and dust with their contagion, and that they would not communicate with them in any thing. Iansen. Harm.
Chrysostome, Ierome, Theophylact, and Austen say, that Christ commandeth them this,To shew the labour of them that came, their feet were dusty. Aquinas, Erasmus. To shew that their labour was lost. Ierome. that they might shew they would have nothing to do with them, and not carry away their dust who contemned the Gospell.
Vers. 16. Behold I send you] The mission of the Apostles was twofold, first, more particular in this Chapter,Vtitur Particula demonstrandi ecce qua & attentionem excitat & rem notatu dignam se indicaturum innuit. Apostolis & verbi praeconibus ovium naturam tribuit. Ovium ingenium est simplex non versutum, secundò hominibus in omnibus, lana, lacte, carne, fimo, usui & commodo sunt, denique est animal inerme, placidum, mansuetum. Polycarp. Lyser. when Christ sent them only to preach the Gospel in the land of Iudea, 5, 6. v. Secondly, more generall after his resurrection, Mat. 28.18, 19. These words pertaine to Christs first mission.
As sheepe] Harmeless, and helpeless. Among wolves] so called, first,Per lupos intelligit hostes veritatis quales tum temporis fuerunt Sacerdotes, Scribae, Pharisaei, sic vocantur partim propter rapacitatem partim propter indomitam & insatiabilem rabiem. Pol. Lyser. For their antipathy to the sheepe; secondly, For their cruelty, thirsting for their bloud.
Be wise as serpents, and simple as doves] Be wise lest ye be circumvented by others,Vide Fag. in Gen. 3.1. and simple lest ye hurt others; Sine prudentia simplicitas stultitia est. Drusius.
The Serpent is very quick sighted to escape danger, Tam cernis acutum quam aut aquila aut Serpens epidaurius, and therefore, He is called Draco of seeing. 2. He stoppeth his eares against the Charmer, with the earth on one side, and his taile on the other, and will not be gotten out of his hole. 3. Seekes to save his head, Ierome, Austen, Ambrose, Totum corpus in orbem circumvoluit ut caput occultet. 4. He hath a tortuous way not to be found; He hath respect here to that place. Gen. 3.1.
The Serpent had in his Creation a speciall impresse of wisdome above all other Creatures, therefore Satan made use of him to deceive our first Parents.
Doves] The Dove Simplex est animal, felle caret, rostro non lae dit. Bernard.
The properties of the Dove, 1. Meekness, the Dove is without gall. 2. Simplicity,Bish. Lake. innocency, as here, the Dove is, without guile, a simple and harmeless bird. Cant. 4.1. and 5.12. and 6.8. The third quality is Chastity, she keeps to her mate, sincerity and singleness in heart and life. 4. Is neat, ad candida tecta columbae, they are pure, not defiled with sin. 5. The Dove is a loving, and lovely creature.Dr Taylor. 6. The Doves flie together, Esa. 60.8. So they must joyne together in Gods pure worship.
Vers. 17. But beware of men] As if he should say, what speake I of Wolves, you have more cause to feare danger from men, than Wolves, or from any other creature whatsoever. Homo homini lupus.
Vers. 18. Governours] As Paul before Felix and Festus, Act. 23.24, 25. and 24:25.
Kings] Peter before Herod, Act. 12.4. and Paul before Agrippa, Act. 25.26.
Vers. 23. Son of man] It is a comfort given peculiarly to the Apostles.Calvin. Christ is said to come, when he brings remedy to things in despaire.
Vers. 24. The Disciple is not above his Master] While he continues a Disciple, as Christs Disciples should never cease to be his Disciples, so Grotius interprets this proverbe bDum adhuc discipuli fuerint minores sunt praeceptoribus, si verò praestantiores magistris evaserint, non amplius erunt discipuli. Theophusuall among the Hebrewes.
Vers. 28. As if he should say, I allow and command you to feare men onelyonly for God, who hath set them over you; but feare God for himselfe. Perkins.
Vers. 29. Farthing] The tenth part of a Romane penny, of our Coyne halfe penny farthing; foreign passerculus is a diminutive of foreign or foreign. There is almost nothing lesse esteemed than Sparrowes, for two were then sold for a farthing, or as Luke saith, five for two farthings, and yet the eye of God is watchfull to defend them, they are not shot and so fall downe without his providence. The Epicure altogether denies providence,See Dr. Gouges Sermon on this text. Aristotle includes it in Heaven, some of the Arabians say it is imployed about universalls not singulars, but this verse and the next confutes them all.
Mr. Perkins.Vers. 34. To send peace but the sword] That is, division by meanes of the doctrine of the Gospell.
By the sword *Tralatio inde sumta quia foreign proprium quasi officium est foreign, quo alludit etiam scriptor ad Heb. 4.12. Grotius.here not warre but division is understood, as is most evident by Luke 12.51.
Vers. 37. That is, whosoever loves what he hath best reason to love in this life more than his Saviour is not worthy to have any benefit by him, any share in his mercyes.
Whether our love bee an ascending love up to Father or Mother, or a descending love downe to Son or Daughter, it may not bee greater than our love of Christ, nay our love of all others in comparison of our love to Christ must be hatred. Luke. 14.26. Is not worthy of mee] That is, shall have no benefit by him, shall not be saved by him.
Vers. 39. Hee that findeth his life shall lose it] That is, He which thinkes he findes his life, he that thinkes that by the denying of the Gospell whereby he may preserve his life, and obtaine good dayes in it, he shall lose life.
Loseth] It is not meant of an actuall losing, but a disposition or preparation of the heart to lose for Christs sake (if need be) the dearest thing we have, that is, our life.Mr. Perkins. Luke 14.26.
Vers. 40.41. He that receives] That is, doth any good office, or deserves well of a Prophet.
Righteous] Is to be taken by way of eminencie, for one of eminent sanctity, such as among the Jewes had therefore the sirname of Iusti, as Simeon Iustus, Iacobus Iustus.
Give to drinke] Whence we may gather what receiving before is meant, viz. relieve, maintaine, support.
A Prophets reward] An eminent reward, or of the quality of a Prophet, though himselfe be none. Mede in loc.
These words of beneficence to Ministers of the word, are expounded by the chiefest Divines, that the sence should bee, as they who give honour to the Embassadours of Kings or Princes, doe procure the favour of the King, so he that respects and honours the Apostles and the Ministers of the word, as the Embassadours of God, 2 Cor. 5.20. shall certainely receive a large reward from God. This is a pious interpretation, and not strange from the mind of Christ; yet it doth not fully expresse the sence. For it is the same to receive the Apostles, Christ, a Prophet, a righteous man, as to receive the words of the Apostles, Christ, a Prophet, a righteous man, or to believe and hearken to them, so that true faith is especially exprest by this phrase, laying up in their hearts the word of Christ, the Apostles and Prophets; and adhering to him with all the heart, which shewes it selfe afterward in beneficence and hospipitality toward the Preachers of the Gospell. That this is the mind of Christ, appeares by a parallel place, Luke 16.16. where Christ expounds himselfe, what it is to receive the Apostles and Ministers of Christ. It is the same thing to heare one and receive him;Mayetus in …hilol. Sac. so Matth. 11.14. if you will receive mee, if you will beleeve mee, heare mee. Iohn 1.11.12.
Eo nomine.To receive in the name of a Prophet, and of a righteous man] signifieth, as much as to doe them good, for the honour of the Gospell, and in respect of the Gospell. Marke 9.41.
A Prophets reward] Some understand it, that they shall bee partakers of the same reward,Calvin. which is laid up for the Prophets and righteous, rather a reward which is fit for the worthinesse of the person, upon whom the liberality shall be bestowed.
Pro poculo aquae frigidae torrens voluptatis, for a cup of cold water (water the common element, and cold water which cost thee not the charge of fire to warme it) there is a torrent, nay, a very Sea of all pleasures provided for thee for all eternity. Bish. Andrews. Frigidae, inquit aquae, non calidae: ne & in calida paupertatis ex penuria lignorum occasio quaereretur. Hierom. in loc.Vers. 42. And whosoever shall give to drinke unto one of these little ones, a cup of cold water onelyonly] A proverbiall kind of speech, which wee use to this day in many tongues, as often as we would expresse the least benefit. God esteemes mens deedes by their mind, not their mind by their deedes.
In the Greeke it is foreign Cold onelyonly, not water, as the Latines say, frigidam bibere and frigida lavare.