IV. THE MESSENGERS OF THE KING. Chs. 9:35 to 10:42.

1. THE OCCASION OF THEIR COMMISSION. Ch. 9:35-38

35 And Jesus went about all the cities and the villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of disease and all manner of sickness. 36 But when he saw the multitudes, he was moved with compassion for them, because they were distressed and scattered, as sheep not having a shepherd. 37 Then saith he unto his disciples, The harvest indeed is plenteous, but the laborers are few. 38 Pray ye therefore the Lord of the harvest, that he send forth laborers into his harvest.

This portion of the Gospel opens with a summary of the Galilean ministry of Jesus, similar to that which precedes the “Sermon on the Mount” and the account of the ten great miracles which were recorded as “credentials of the King.” This summary properly introduces the record of the commission which Jesus gave to his twelve disciples. It shows the occasion and motive of their mission. It pictures the great crowds which were thronging about Jesus as well as the unreached multitudes which had become so great as to demand helpers who might preach in the name of the Master. It looked forward likewise to the time when the rejected King would be taken from his followers and when the whole burden of testimony would rest upon them. It is the fact that the present and the more distant needs were in mind at the same time, which explains many of the difficulties which the commission to the apostles contains. Some of the exhortations and warnings belong to the days of the earthly ministry of our Lord; and others have their application to all the intervening ages and to the experiences of his followers even in years yet to come. The immediate motive, however, which compelled Jesus to act, was his deep compassion for the multitudes. He saw that they were “distressed”; that is, they were harassed by cares and doubts and fears; they were “scattered” or “prostrate,” downcast and hopeless; they were “as sheep not having a shepherd”; that is, they were in need of a guide, protector, and leader. They were perplexed and knew not which way to turn; they were hungry and knew not how the longing of their souls could be satisfied. It is a striking picture of the world to-day. Its multitudes are likewise helpless. They are in need of that which the Good Shepherd alone can provide. When we sympathize with the Master and look upon the crowds as he saw them. we feel something of his passion and eagerness to offer relief and to send forth those who can testify in his name. It was his yearning over the multitudes which led Jesus to urge his disciples to pray. He changes the metaphor, but the need implied is obvious: “The harvest indeed is plenteous, but the laborers are few. Pray ye therefore the Lord of the harvest, that he send forth laborers into his harvest.” He is telling us that the grain is ripe and unless workers can be secured, the harvest will be lost. For this loss none feels so deep a sorrow as the Lord himself. It is his harvest and he longs for reapers. They were few in the days of Jesus; they ever have been too few; but the need can be supplied more nearly if the followers of the King will heed his command and unite in prayer for more laborers. Of course such a petition implies and secures a deepening interest on the part of the petitioners. When Jesus urged his disciples to pray, he was about to send them forth to work.

2. THE NAMES OF THE TWELVE. Ch. 10:1-4

1 And he called unto him his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal all manner of disease and all manner of sickness.

2 Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3 Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alpheus, and Thaddeus; 4 Simon the Cananæan, and Judas Iscariot, who also betrayed him.

Before Matthew records the list of the memorable names of the immediate and chosen apostles of Christ, he states the character of the work which they were called to do. They were given “authority over unclean spirits, to cast them out, and to heal all manner of disease and all manner of sickness.” These miracles would serve as credentials of their commission. It was a unique privilege.. Other great leaders had wrought miracles but none had given this power to their followers. The works of mercy and of grace performed by the Twelve would win for them willing hearers and would secure ready acceptance for the good news they proclaimed.

The names of the twelve apostles are arranged in three groups of four names each. These same groups and in the same order appear in all the lists recorded by the different evangelists. It is possible that the groups are arranged in accordance with the comparative intimacy with Christ which different apostles enjoyed. At least it is certain that the four first named were the most intimate companions and most trusted messengers of Jesus. Peter is mentioned first, not merely because his name begins the list but to suggest that he was first in prominence. Closely associated with him were Andrew, his brother, and James and John, the sons of Zebedee. It had been the privilege of Andrew to bring Peter to Jesus; James had the honor of being the first martyr among the band of apostles; John was the “disciple whom Jesus loved” and who seemed most fully to return this affection and to understand the divine nature of his Lord.

Philip is named with Bartholomew; the latter we are probably to identify with Nathanael, the Israelite without guile, whom Philip had introduced to his Lord. Thomas is known as the “doubting disciple”; he really had as much loyalty and faith as his companions, but he wished proof of his own choosing and was a man characterized by melancholy and by a certain stubbornness of temperament. Matthew, in only this list of the disciples is called “the publican.” It is an intimation that he himself wrote . the record. The name “publican” implied something of opprobrium and was therefore given him by none of the other evangelists. He seemed to glory in the fact that Jesus had done so much for him and had called him from the task of a publican to the work of an apostle.

James, the son of Alphæus, is not to be confused either with the brother of John, nor yet with the brother of Jesus. The last mistake is very commonly made, but this apostle who was elsewhere called “James the Less” followed and trusted Jesus during those long years which “the brother of Jesus” passed in unbelief. It was after the resurrection that “the brother of our Lord” became a disciple and rose to prominence in the early Church, and finally wrote the Epistle which bears his name. The Thaddæus here mentioned is the same as the “Judas the son of James” mentioned by Luke, and the “Judas (not Iscariot,”) mentioned by John. “Simon the Cananæan” or “Zealot,” was so named either because he belonged to the party of extreme nationalists among the Jews, or else, which is less likely, because of his own burning enthusiasm for his Lord.

Judas was possibly called “Iscariot” to suggest that he came from the town of Kerioth. If so, he was the only disciple who belonged to Judea, and therefore from the first may have had less sympathy with Christ than his eleven comrades. Of this there is no certainty. It is noticeable, however, that whenever he is named, it is always with some reminder of the dark crime inseparable from his memory, as Matthew here adds, “who also betrayed him.” That Jesus should have selected such a man to be his follower has often occasioned wonder and surprise. We are probably to conclude, however, that his character was at first full of promise and that his career is simply a warning of what may be possible for anyone who attempts to follow Christ and who still allows the mastery of some besetting sin.

Such in brief are the twelve men whom Jesus sent out as his messengers. They were probably men of moderate ability, of modest means, and had no place in the great -world of history. They were of diverse characters; some of them are so unknown that they are to us mere names; yet through them was laid the foundation of the greatest movement and the most important institution of all time. It is for the followers of Christ to be loyal to him and then, whatever their talents or limitations, however prominent or obscure their positions, they can be certain that he will accomplish through them a work which only eternity can measure.

3. THE MISSION. Ch. 10:5-15

5 These twelve Jesus sent forth, and charged them, saying, Go not into any way of the Gentiles, and enter not into any city of the Samaritans: 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, raise the dead, cleanse the lepers, cast out demons: freely ye received, freely give. 9 Get you no gold, nor silver, nor brass in your purses; 10 no wallet for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food. 11 And into whatsoever city or village ye shall enter, search out who in it is worthy; and there abide till ye go forth. 12 And as ye enter into the house, salute it. 13 And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. 14 And whosoever shall not receive you, nor hear your words, as ye go forth out of that house or that city, shake off the dust of your feet. 15 Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.

Here Matthew records the charge definitely intended for the twelve apostles and applicable to the task which immediately awaited them. It includes first of all a statement of the scope of their mission. It was not to be to the Gentiles nor the Samaritans, but only to the shepherdless sheep of the “house of Israel.” Later on, these same apostles would be sent to Samaria and the “ittermost part of the earth,” but for the present they were to prepare the way for the King who likewise limited his ministry to his own people. It is true that he also brought his message to Samaritans and once crossed the border into a heathen land. He also indicated on more than one occasion that his work was for the Gentiles who would ultimately receive him as King. However, during the days of his earthly ministry, he restricted himself and usually labored within the same bounds which he designates as the field of temporary service for his followers.

The message they were to deliver was identical with his own, “The kingdom of heaven is at hand.” Later on they were to state more explicitly that he himself was the King; and finally they were to be witnessess of his atoning work and his glorious resurrection; but on this first mission they were to call men to repentance and to promise them the blessings of the coming Kingdom.

Their message was to be attended by works of mercy. They were not only to heal the sick, to cleanse the lepers, to cast out demons, but even to raise the dead. There is something very startling in this commission and it is not strange that a ministry so attested awakened wonder and belief in countless multitudes. As to their recompense and reward, Jesus declares, “Freely ye received, freely give.” This does not mean that they were not to receive support in their labor. The contrary is at once stated; but it does imply that they were not to use their mission as a means of acquiring wealth. The good news that had been gratuitously bestowed should not be employed as a means of gain.

They were to take with them for their journey nothing which might needlessly encumber them. The specific directions of the Master were not intended to produce discomfort or involve distress, but only to free them from needless care. They were to be discreet as to the place where they abode. They were to be courteous in their attitude toward those by whom they might be entertained; but they were to waste no time on fruitless soil. If they were not received as messengers of the King, they were at once to seek some new field of labor. However, they were to give a solemn warning to such unbelievers and were to shake off the dust of their feet as though they had been treading on polluted ground. It is evident that these injunctions were intended only for the days when the apostles were preparing the way for the earthly labors of their Lord. Many of these directions were purely temporary. Jesus wished to impress upon them the fact that the time of his ministry would be brief, that the message which they bore was important, and that refusal to accept the good news was a serious offense, so that he could close the special injunctions by the statement that it would be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for one of these unbelieving cities to which Jesus sent his first messengers.

4. THE SUFFERING. Ch. 10:16-23

16 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 councils, and in their synagogues they will scourge you; 18 yea and before governors and kings shall ye be brought for my sake, for a testimony to them and to the Gentiles. 19 But when they deliver you up, be not anxious how or what ye shall speak: for it shall be given you in that hour what ye shall” speak. 20 For it is not ye that speak, but the Spirit of your Father that speaketh in you. 21 And brother shall deliver up brother to death, and the father his child: and children shall rise up against parents, and cause them to be put to death. 22 And ye shall be hated of all men for my name's sake: but he that endureth to the end, the same shall be saved. 23 But when they persecute you in this city, flee into the next: for verily I say unto you, Ye shall not have gone through the cities of Israel, till the Son of man be come.

In the warning which Matthew records as intended for the messengers of the King, there is much which evidently applies to the experiences of a later day, and to those who, through the passing centuries, have endured hardship for the sake of Christ. The testimony of the Master prepared his followers not only for the unbelief and the indifference of those to whom they testified, but also for the active persecution and cruel hostility of bitter enemies. His messengers were to go forth “as sheep in the midst of wolves.” They needed, therefore, to be wise as serpents and harmless as doves. They were to be delivered to councils for trial; they were to be cruelly scourged in public; they were even to testify before the governors and kings of heathen lands. When brought to trial, however, they were not to be anxious as to the message which they should deliver. The Master himself would furnish > for them words of wisdom. The very Spirit of God would speak through them.

Their suffering would involve the treachery of even the nearest kindred; brother would betray brother, the father his child, and children would cause the death of their own parents. For the sake of his name, the messengers of Christ would be hated of all men, but their distress would issue in eternal salvation. When persecuted they were not needlessly to imperil their lives; they were not to seek the glory of martyrdom. However, the time of their distress was not unlimited. Deliverance was always imminent. The period allotted for their labors should be regarded as brief. Their task would not be complete until the Son of Man appeared. For the followers of Christ experiences are various; they change with the revolving years; but in no age need they be surprised at the hostility of the world; in every hour of darkness they may be cheered by the hope of the coming of the King.

5. THE ENCOURAGEMENT. Ch. 10:24-33

24 A disciple is not above his teacher, nor a servant above his lord. 25 It is enough for the disciple that he be as his teacher, and the servant as his lord. If they have called the master of the house Beelzebub, how much more them of his household! 26 Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. 27 What I tell you in the darkness, speak ye in the light; and what ye hear in the ear, proclaim upon the housetops. 28 And be not afraid of them that kill the body, but are not able to kill the soul: but rather fear him who is able to destroy both soul and body in hell. 29 Are not two sparrows sold for a penny? and not one of them shall fall on the ground without your Father: 30 but the very hairs of your head are all numbered. 31 Fear not therefore; ye are of more value than many sparrows. 32 Every one therefore who shall confess me before men, him will I also confess before my Father who is in heaven. 33 But whosoever shall deny me before men, him will I also deny before my Father who is in heaven.

Not only did the Master comfort his followers by the assurance of a coming deliverance, but he told them that it would be their distinction to suffer as he has suffered. It need not surprise them if the servants met with the same treatment which was given to their Lord. If men called him “Beelzebub,” they would use no less reproachful titles in addressing his followers. Just what that particular epithet may have meant, it is impossible to determine: but the warning was clear that they should share in the hatred which had been shown toward him.. They were encouraged, however, not to fear. Three times the exhortation was repeated. In spite of their sufferings they were not to be terrified, because their testimony would be made only the more powerful because of their distress. They were not to fear the most cruel enemies, for these might kill the body, but their trust was in One whose power was not limited to the present life. He could “destroy both soul and body in hell.” A reverent fear of him would destroy all fear of men. They were further encouraged by the assurance that this heavenly Father would care for them. He knew of the fall of the sparrow and regarded the smallest portions of the bodies of his children; he would certainly protect and deliver them in the time of danger. Most of all, should they be encouraged by the glory which would await them as they stood at last before the throne of the Father in heaven. Those who had been loyal to Christ on earth would then receive a glorious recognition and would be acknowledged as the true children of God. Whatever may be involved in an open confession of Christ should be cheerfully and heroically endured. Needed strength will be given in the present and in the future the blessedness of heaven.

6. THE CROSS. Ch. 10:34-39

34 Think not that I came to send peace on the earth: I came not to send peace, but a sword. 35 For I came 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 a man's foes shall be they of his own household. 37 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. 38 And he that doth not take his cross and follow after me, is not worthy of me. 39 He that findeth his life shall lose it; and he that loseth his life for my sake shall find it.

In warning his messengers of the suffering which might attend their ministry, Jesus speaks with definiteness and assures them of its certain bitterness. If they are to testify to an unbelieving and impenitent world, they must expect opposition, persecution, and pain. The final issue of the mission of Christ will be universal peace, but that will not result from the first proclamation of his demands. There will arise, rather, a sharp division between those who accept and those who reject him. The presente of Christ always occasions separations. Some are for him and some are against him. “Think not,” the Master warns his followers, “that I came to send peace on the earth: I came not to send peace, but a sword.” These separations will appear even in the most sacred circles. A man will be “at variance against his father, and the daughter against her mother”; “a man's foes shall be they of his own household.” No tie, however tender should be allowed to keep one from fidelity to Christ. “He that loveth father or mother more than me is not worthy of me.” The sacrifice may involve life itself, “He that doth not take his cross and follow after me, is not worthy of me.” The cross here indicates an instrument of death. It is used, here, for the first time in the story. Matthew may be regarded as the “Gospel of rejection.” At the end of his earthly pathway Jesus saw a dark cross on the horizon. Under the shadow of that cross most of his work was done. It was not unnatural, therefore, that his followers should likewise endure something of his suffering and even for his sake should lay down their lives. The Master seems to picture a long procession of men and women each bearing across to the place of death. He indicates, however, that such sacrifice will result in the largest life both here and hereafter. “He that findeth his life shall lose it; and he that loseth his life for my sake shall find it.”

7. THE SYMPATHY. Ch. 10:40-42

40 He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. 41 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.

The final words of this commission, addressed by the King to his messengers, embody another statement of encouragement. He has already assured them of the protection of the Father and of the glory which he will bestow. He now declares that they will not be without sympathy from men; and he indicates the blessedness of those who in any age show kindness and give relief to such as are testifying for him. He declares that one who receives his messenger is in a real sense receiving the King himself, and that whoever receives a prophet who is speaking for the King, shall partake in the reward of the prophet; that he who receives a righteous man, that is, one who is proclaiming the law of the King and is presumably observing that law himself, will partake in the reward of the righteous. He even promises that one who gives a cup of cold water to a disciple, because he is a disciple, will receive a sure reward. It is not given to all men to be public messengers like the twelve apostles, but all can share in their work and can become partakers of their glory and their joy by showing for them sympathy and by offering to them help and relief in the name of their Lord.