Matthew 10:18

Mat 10:18. Δὲ, but) The particle is here used epitatically,[467] to denote a further step in the subject announced.—ἈΧΘΉΣΕΣΘΕ, ye shall be brought) The apostles did not come ultroneously to the rulers, they were brought.—αὐτοῖς, against them) sc. the Jews, in contradistinction to the Gentiles mentioned immediately afterwards,—καὶ τοῖς ἔθνεσιν, and the Gentiles) This chapter therefore already contemplates matters more remote, and refers to the apostolate after our Lord’s ascension.

[467] See Append, on Epitasis. An emphatic addition to an enunciation already made.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_10:18. Καὶ … δέ] and … but (always separated except in the epic poets), is of the nature of a climax, introducing still another circumstance, whereupon δέ follows this new and emphasized thought. Hartung, Partikell. I. p. 181 f.; Klotz, ad Devar. p. 645; Baeumlein, Partik. p. 148 f.

ἡγεμόνας] comprises the three kinds of provincial chief magistrates, propraetors, proconsuls, and procurators. Fischer, de vit. Lex. N. T. p. 432 ff.

εἰς μαρτύριον … ἔθνεσιν] as a testimony to them and to the Gentiles, i.e. those wrongs and that violent treatment have this as their object, that (through your confession and demeanour) a testimony regarding me may be given to the Jews and the Gentiles. Comp. Mat_8:4, Mat_24:14. Let it be observed: (1) that it is arbitrary to refer εἰς μαρτύριον, as is usually done, merely to the last point, καὶ ἐπὶ ἡγεμόνας, etc., seeing that everything, in fact, from παραδώσουσι onwards, belongs to one category and has one common aim; (2) that αὐτοῖς, therefore, cannot point to the ἡγεμόνας and βασιλεῖς, to whom it is commonly referred (Baumgarten-Crusius, Bleek), though not in keeping with the distinction expressed by καὶ τοῖς ἔθνεσιν, for the truth is, the procurators and kings were Gentiles also; but that, as is at once suggested to the reader by this adding on of καὶ τοῖς ἔθνεσιν, it rather refers to the Jews (Maldonatus, Bengel, Lange, Hilgenfeld, Schegg, following Theophylact), who (αὐτῶν, Mat_10:17) are the active subjects of παραδώσουσι, μαστιγώσουσιν, and partly also of ἀχθήσεσθε; (3) that, according to the context, τοῖς ἔθνεσιν, to the Gentiles, refers to the ἡγεμόνας and βασιλεῖς, and their Gentile environment; (4) and lastly, that the further reference of μαρτύριον is to be gathered from ἕνεκεν ἐμοῦ: a testimony of me, regarding my person and work. The dative case, however, is that of reference as regards the μαρτύριον; to define more specifically would be an unwarrantable liberty. This is applicable to the view adopted since Chrysostom: εἰς ἔλεγχον αὐτῶν (Theophylact, Euth. Zigabenus, Erasmus, Beza, Maldonatus, Kuinoel), although this is included in that general reference.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 10:18 . ἡγεμόνας , provincial governors, including the three degrees: Propraetors, Proconsuls, and Procurators. From the point of view of the evangelist, who conceives the whole discourse as connected with the Galiean mission confined to Jews, the reference can only be to Roman governors in Palestine . But in Christ’s mind they doubtless had a larger scope, and pointed to judicial tribulations in the larger, Gentile world. εἰς μαρτύριον . The compensation for the incriminated will be that, when they stand on their defence, they will have an opportunity of witnessing for the Master ( ἔνεκεν ἐμοῦ ) and the Cause. Observe the combination καὶ δὲ in first clause of this verse, καὶ before ἐπὶ ἡγεμόνας , δὲ after it. It introduces a further particular under a double point of view, with καὶ so far as similar, with δὲ so far as different (Bäumlein, Schulgram. , § 675, also Gr. Partikeln , 188, 9). A more formidable experience.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

And ye shall be brought before governors--provincial rulers.

and kings--the highest tribunals.

for my sake, for a testimony against them--rather, "to them," in order to bear testimony to the truth and its glorious effects.

and the Gentiles--"to the Gentiles"; a hint that their message would not long be confined to the lost sheep of the house of Israel. The Acts of the Apostles are the best commentary on these warnings.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 18. Ye shall be brought before governors, &c.] "This affords a striking proof of the prescience of Christ. Who could have thought, at that time, that these despised and illiterate men could excite so much attention, and be called upon to apologize for the profession of their faith before the tribunals of the most illustrious personages of the earth ?" Wakefield.

By governors and kings we may understand, the Roman proconsuls, governors of provinces, and the kings who were tributary to the Roman government, and the emperors themselves, before whom many of the primitive Christians were brought.

For a testimony against them and the Gentiles.] That is, to render testimony, both to Jews and Gentiles, of the truth and power of my Gospel.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(18) Ye shall be brought before governors and kings.—The words are significant as looking forward (if we assume the unity of the discourse) to that future work among the Gentiles upon which the Twelve were told that they were not as yet to enter. “Rulers” stands always in the New Testament for the governors (proconsuls, procurators, and others) of the Roman Empire. “Kings” at least includes, even if it does not primarily indicate, the emperors themselves.

Against them.—Rather, unto them. The word is simply the dative of the person to whom we address our testimony, not involving necessarily any hostile or even reproving purpose.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

18. governors] Such as Felix and Festus at Cæsarea, the Prætors or Duumviri at Philippi (Act_16:20), the Politarchs at Thessalonica (Act_17:6).

kings] As Herod Agrippa or the Roman Emperor.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But when they deliver you up,.... The apostles hearing that they should be delivered up to councils, and brought before governors and kings, might be under some concern how they should behave, and what they should be able to say in vindication of themselves and truth, before such great persons; they not being used to converse with men in such high stations: they were illiterate men, and of no elocution; men of mean birth, low life, most of them poor fishermen; and might fear, on these accounts, that the Gospel would suffer for want of able persons to defend it before the great ones of the earth. Now, in order to remove these their fears and objections, and to strengthen and comfort their minds, our Lord bids them, when this would be their ease, that the Jews would deliver them to the Roman magistrates, to

take no thought how, or what ye shall speak; not to be anxiously concerned, neither as to the matter, or manner of what they should say in their defence: they should have no occasion, as orators do, to take pains, and rack their thoughts, to prepare a studied, elaborate oration, dressed with all the flowers of rhetoric, filled with the most moving and powerful arguments, and clothed with diction of the strictest propriety and elegance; for they should want neither words, nor things; they should have arguments put into their mouths, and helped to proper language to express them in:

for it shall be given you in the same hour, what ye shall speak; immediate assistance should be afforded them either by his father, or himself; or rather, the blessed Spirit, who would suggest unto them, at once, things, the most proper to be said, and help them to deliver them in the most proper manner: and these are the most convincing arguments, and that the best elocution, which the Spirit of God helps men to; these vastly exceed all the art of men, and strength of nature. This was greatly verified in Peter and John, two poor fishermen, when before the council, and in Stephen the protomartyr.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

18 And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles.

Ver. 18. And ye shall be brought before governors] Yea, they offered themselves to them, crying Christiani sumus, We are Christians, and so tiring them thereby, that one of them {a} in a great chafe cried out, O miseri, si libet perire, num vobis rupes aut restes desunt? Can ye find no other way to despatch yourselves, but that I must be troubled with you?

And before kings, for my sake] As Paul before Agrippa, and afterwards Nero; Luther before Charles V; Lambert before Henry VIII.

{a} Artius Antoninus, apud Tertul.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And ye shall be brought ... - This prediction was completely and abundantly fulfilled, Act 5:26; Act 12:1-4; Act 23:33; Act 26:1, Act 26:28, Act 26:30. Peter is said to have been brought before Nero, and John before Domitian, Roman emperors; and others before Parthian, Scythian, and Indian kings. They were to stand there to bear a testimony against them; or, as it might be rendered, to them. That is, they were to be “witnesses to them” of the great facts and doctrines of the Christian religion; and if they rejected Christianity, they would be witnesses “against” them in the day of judgment. The fulfillment of this prophecy is a signal evidence that Christ possessed a knowledge of the future. Few things were more improbable when this was uttered than that the fishermen of Galilee would stand before the illustrious and mighty monarchs of the East and the West.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For a testimony to them, &c. That is, that by suffering with fortitude and constancy, you may bear testimony of me, as men must know, that it is not any vain thing for which they see you are prepared to die. Or the sense may be, that this may be for you a testimony against them in the day of judgment, and may render them inexcusable, since they will be unable to say that they have not heard the gospel. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

18. Brought before governors — Procurators and proconsuls. Such were Pilate, Felix, and Festus. And kings — Such were Herod, Agrippa, and the Roman emperor. For a testimony against them — A memento in the great day of judgment, that the Gospel had been preached unto them, and had been rejected by them. And the Gentiles — For our Lord is now contemplating a field of trial far beyond the boundaries of Palestine, to which he had limited their present trial mission. From the humble encounters which they were to undergo before the magistrates and mobs in the towns of Palestine; our Lord mounts to their arraignments before the great ones of the earth and their expanded missions into the various Gentile nations. Here is a quiet yet signal prophecy of the spread of the Gospel in distant lands, and an intimation of the persecutions which marked the progress of Christianity for several centuries.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And; yea and (Revised Version); kai ... de . Ye shall be brought. Transposed in the Revised Version with the following words, because the stress of Christ"s saying lies, not on his followers being brought to trial, but on the high position of their judges. This marks both the extreme importance that their enemies will attach to them, and the lengths to which these will go. Before governors; i.e. , probably, representatives of others in supreme power. Such were Felix and Festus, the praetors at Philippi (hardly the politarchs at Thessalonica, for this was a free city), and Gallio at Corinth. But perhaps hgemwn is here used in the narrower sense of procurator, in which case of the above names only the first two ought to be mentioned, for Gallio was a proconsul (anyupatov). And kings. The supreme authorities themselves. So especially Nero, (2Ti_4:16) and even Herod Agrippa II, (Act_25:13, sqq.) for he was autocratic in his kingdom, save that he owed allegiance to the power that gave it to him. For my sake. (Mat_5:11, note) St. Peter ("for the Lord"s sake... king... governors," 1Pe_2:13, 1Pe_2:14) possibly refers to this utterance, but by using the singular, "king," recalls more definitely the one political organization with which his readers would be brought into contact in Asia Minor, the Roman emperor and his representatives. For a testimony against (to, Revised Version) them and (to, Revised Version) the Gentiles. Them. Not the Jews (Bengel, Meyer, and perhaps also the Revised Version), but the governors and kings. For (a) the parallel passage, Mar_13:9, omits "the Gentiles;" (b) the parallel passage, Mat_24:14 (vide supra), runs, "This gospel of the kingdom shall be preached in the whole world possibly, too, the word employed, oikoumenh , has special reference to the Roman empire for a testimony unto all the Gentiles." Both passages show that the Lord is not here thinking of the Jews, but only of the Gentiles and rulers from among them. Against; to. A witness to these Gentile rulers of what the gospel really does for men, and of their consequent responsibility; cf. Mat_8:4, note; also the parallel passage, Luk_21:13. Eusebius, referring to out" Lord"s words, gives a striking illustration in his "Mart. Pal.," 6.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

18. Ye shall be brought before governors. Before the civil tribunals, like criminals. And kings. This was literally fulfilled in the case of James, the brother of John (Acts 12:2), and Paul (Acts 26:1).

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

18. ἡγεμόνας. Such as Felix and Festus at Cæsarea, the Praetors or Duumviri at Philippi (Act 16:20), the Politarchs at Thessalonica (Act 17:6).

βασιλεῖς. As Herod Agrippa or the Roman Emperor.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

18.] καὶ.… δέ implies, yea and moreover; assuming what has just been said and passing on to something more. The words are always separated, except in the Epic poets. See Viger, ed. Herm. p. 545 (note), 844: Hartung, Partikellehre, i. 181 f.: Klotz ad Devar. p. 645.

ἡγεμόνας—Proconsuls, Proprætors, Procurators, as (Pontius Pilate,) Felix, Festus, Gallio, Sergius Paulus.

βασιλεῖς, as (Herod,) Agrippa. The former verse was of Jewish persecution; this, of Gentile: the concluding words shew that the scope of both, in the divine purposes, as regarded the Apostles, was the same, viz. εἰς μαρτ. αὐτ. κ. τ. ἔθν. The μαρτ. is in both senses—a testimony to, and against them (see ch. 8:4, note), and refers to both bets of persecutors: αὐτοῖς, to them, i.e. the Jews (not the ἡγ. καὶ βασ. for they are in most cases Gentiles themselves), καὶ τοῖς ἔθν. It was a testimony in the best sense to Sergius Paulus, Act 13:7, but against Felix, Act 24:25; and this double power ever belongs to the word of God as preached—it is a δίστομος ῥομφαία (Rev 1:16; Rev 2:12).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(M) 18. And before rulers and kings shall ye be led for My sake, for a testimony to them and to the Gentiles.] Mk. has: “And before rulers and kings shall ye stand (fast) for My sake, for a testimony to them.”—ἀχθήσεσθε] for Mk.’s σταθήσεσθε is suggested by ἄγωσιν of Mk v. 11.—καὶ τοῖς ἔθνεσιν] for Mk.’s harsh καὶ εἰς πάντα τὰ ἔθνη, which in Mk. belongs to the following verse. The editor could not take over the next few words, πρῶτον δεῖ κηρυχθῆναι τὸ εὐαγγέλιον, since they are obviously unsuited to this charge to the Twelve. He should therefore have stopped at μαρτύριον αὐτοῖς. See on 24:14.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.