Matthew 10:19

Mat 10:19. But take no thought how or what ye shall speak — When you are compelled to appear before such personages be not anxiously careful about your defence there, or how you shall answer for yourselves, but cheerfully confide in the divine direction, which shall certainly be given you, and shall be abundantly sufficient for you. The apostles being, in general, persons of a low education, and wholly unacquainted with the laws of the different countries whither they were to go, and with the forms of their courts, might have been much terrified at the thought of appearing before kings, governors, and other persons of distinction, and might have feared lest, in the hurry of their spirits, they should be betrayed into some impropriety of language or behaviour, by which the cause of the gospel might be injured. Nothing, therefore, could have been more proper, or better suited to the circumstances in which they were placed, than the promise which our Lord here makes them, which, if received in faith, was sufficient to prevent a thousand anxious apprehensions. Observe, reader, neither at such a time as is here referred to, nor on any sudden call, need the true disciples of Jesus be careful what or how to answer.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

5. Care about their Defence. Mat_10:19-20

19But when they deliver you up,23 take no [anxious]24 thought how or what ye shall speak: for25 it shall be given you in that same hour [in that hour] what ye shall speak. 20For it is not ye that speak, but the Spirit of your Father which speaketh in you.

EXEGETICAL AND CRITICAL

Mat_10:19. How or what.—The form and the substance; πῶςἥ τί.—We might have expected that the latter would have been first mentioned; but, in planning an address, the first care is always about the form. [Bengel: “Ubi τὸ quid obtigit, τὸ quomodo non deest.… Spiritus non loquitur sine verbis. Dabo vobis os et sapientiam, Luk_21:15.”—P. S.]

Mat_10:20. [It is not ye that speak, but the Spirit of your Father, etc.—An indirect argument for the inspiration of the apostolic writings. For if the Holy Spirit suggested their oral testimony of Christ, He filled them still more in the act of writing, since books are permanent, and can be read by all. Comp. Joh_15:26-27.—Your Father.—It is remarkable that our Lord never says our Father, except in the Lord’s Prayer, which He taught His disciples, but My Father, or your Father; for He is the eternal and only begotten Son of the Father, we are children by adoption through faith in Him.—P. S.]

DOCTRINAL AND ETHICAL

1. In captivity, a person would naturally feel anxious how to defend himself, especially if he were to appear before the great, the learned, or the powerful of this world. The desire to speak well would be all the stronger, that they were deeply conscious of their innocence, and hence felt no concern on that point. But Christ knew better than any other how studied eloquence restrains and obstructs, perhaps even suppresses, the warm outgushings of the heart; how anxiety to hit upon the right word may suppress the faith from which alone that right word can flow; and how deep spiritual life quickens and calls into being appropriate exercises of the mind, so that, in every situation of life, we shall find both the right thought and the right word. Compare the speech of Paul against Tertullus in Acts 25.

2. It shall be given you. This is further explained by, “for it is not ye that speak, but the Spirit of your Father.” The contrast is absolute, and so is the doctrine of inspiration which results from it. All personal anxiety must disappear in the anticipation of the Spirit of the Father, who overrules all the events of life, and can not only fill His people with joy and peace, but elevate them to moral heroism. But when we say that all self and self-seeking are completely to cease, we do not mean that our intellectual faculties are to be overpowered and bound by a foreign influence (as in Montanism), but only that they are to be set free from all lower motives, and to be spiritually raised and quickened. Hence the inspiration promised will be of a moral rather than of a psychical character. For the removal of all selfishness and self-seeking implies, at the same time, the full development of the deepest spiritual motives and views. The Lord presents these future events as immediately impending, because the conduct of the disciples, when imprisoned, depends on their general relationship to the Father, which had already commenced at that time. Comp. Calvin’s reply to the confessors of the gospel imprisoned at Paris, in Henry’s Calvin, 1:467.

3. The inference of the inspiration of Scripture, derived from this and similar passages, is quite legitimate. Only, that the great point in inspiration is the τί, to which the πῶς is quite subordinate. Hence, in the promise given, we read only of the τί, not of the πῶς. Similarly, the promise is simply δοθήσεται τί λαλήσετε, not λαλήσητε.

HOMILETICAL AND PRACTICAL

The prohibition of carefulness about answering before councils, in its relation to the general prohibition of carefulness, Mat_6:34.—Carefulness may reappear, even in the Christian life, in the guise of piety, or in that of official zeal.—Take no thought for the how and the what, and the what shall supply the how.—Carefulness about rhetorical ornaments,26 in its dangers: 1. It springs from anxiety, and restrains the spiritual life; 2. it manifests itself by excitement and excess, and adulterates the spiritual life; 3. it leads to weariness or self-seeking, and destroys the spiritual life.—The putting aside of every false preparation, as giving place to true preparation: prayer, meditation, and inward conflict (oratio, meditatio, tentatio). For it is not you, etc. 1. An instruction as to the inspiration of the word by the Spirit of God; 2. an admonition not to put in our own word; 3. a promise that the Lord will speak by us.—When the orator has wholly disappeared, the True Orator shall appear.

Heubner:—Consciousness of innocence, and of the goodness of the cause in which we are engaged, is the best defence.—A Christian will leave his defence to God.—A Christian must not shape his own course, but leave himself to the guidance of God; there should always be quietness and Sabbath-rest in his soul.—The Holy Ghost the Comforter of the simple.—Proper sermons are they which are given by the Holy Ghost, not those which are artificially constructed.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

10:19-20 As God gave Moses a spokesman in Aaron (Exod 4:10-17), so God would give Jesus’ disciples the right words at the right time through the Spirit (John 14:26; Acts 4:8).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 10:19. Μὴ μεριμνήσητε, Be not careful) Your only care must be to be without care. We are not forbidden by this passage from all preparation; see 1Ti 4:15, cf. Luk 21:14; 1Co 14:26. But on a sudden emergency, even in these times, a faithful professor should not be anxious as to what he has to say.—ἤ, or) Care is elegantly mentioned; where, however, the “what” (quid, τί) is supplied, there the “how”[468] (quomodo, πῶς) is not wanting. The “how or what” includes whatever can fall under the idea of care; therefore, especially also the words, concerning which many, who have the matter ready, are wont to be over anxious. The Spirit does not speak without words; see Mat 10:20: and in Luk 21:15, we read, “I will give you a mouth and wisdom.” Analogous combinations, under other circumstances, occur in Joh 8:28; Joh 12:49-50; Rom 8:26; 1Pe 1:11. The doctrine of verbal inspiration is not inferred from the difference of the words how and what, but from the promise itself.—ἐν ἐκείνῃ τῇ ὤρᾳ, in that hour) even though not before. Many feel most strongly their spiritual power when the hour arrives of imparting it to others.—τί, what) for ὅ, that which.—Cf. ch. Mat 15:32, and Luk 17:8.

[468] Referring to “HOW or WHAT ye shall speak”—(I. B.)

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

Mat_10:19-20. But now, when the delivering of you up actually takes place, give yourselves no anxious concern, and so on.

ἢ τί] not καὶ τί, but the distinctive expression used renders more fully prominent the two elements, the how and the what (Dissen, ad Dem, de cor. p. 264), in which eleganter notatur cura (Bengel). The difficulty, first of all, is with regard to the πῶς; observe, however, that in the sequel only τί is used (ubi τό quid obtigit, τό quomodo non deest, Bengel).

δοθήσεται] not docebitur, but suggeretur, by God through the Holy Spirit, Isa_50:4; Eph_6:19; 1Co_2:10 ff.; Luk_21:15.

Observe the difference between τί λαλήσητε and τί λαλήσετε (what you ought to speak, and what you will speak); and for this use of τί, see Bernhardy, p. 443. Kühner, II. 2, p. 1016.

οὐ … ἀλλά] In this decided, and not in any half and half way, does Jesus conceive of that relation, in virtue of which His disciples were to become πνευματικοῖς πνευματικὰ συγκρίνοντες (1Co_2:13).

ἐστέ] the future situation is thought of as present.

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 10:19-22 . μὴ μεριμνήσητε , etc.: a second counsel against anxiety (Mat 6:25 ), this time not as to food and raiment, but as to speech at a critical hour. With equal emphasis: trouble not yourselves either as to manner or matter, word or thought ( πῶς ἢ τί ). δοθήσεται : thought, word, tone, gesture everything that tends to impress all will be given at the critical hour ( ἐν ἐκείνῃ τῇ ὥρᾳ ). In the former instance anxiety was restricted to the day (Mat 6:34 ). Full, absolute inspiration promised for the supreme moment. οὐ γὰρ ὑμεῖς , etc.: not you but the divine Spirit the speaker. οὐ , ἀλλὰ , non tam quam, interprets Grotius, followed by Pricaeus, Elsner, Fritzsche, etc. = not so much you as; as if it were an affair of division of labour, so much ours, so much, and more, God’s. It is, however, all God’s and yet all ours. It is a case of immanent action, τὸ λαλοῦν ἐν ὑμῖν , not of a transcendent power coming in upon us to help our infirmity, eking out our imperfect speech. Note the Spirit is called the Spirit τοῦ πατρὸς ὑμῶν , echo of Mat 6:32 . Some of the greatest, most inspired utterances have been speeches made by men on trial for religious convictions. A good conscience, tranquility of spirit, and a sense of the greatness of the issue involved, make human speech at such times touch the sublime. Theophy, distinguishes the human and the divine in such utterances thus: ours to confess, God’s to make a wise apology ( τὸ μὲν ὁμολογεῖν ἡμέτερον , τὸ δὲ σοφῶς ἀπολογεῖσθαι Θεοῦ ).

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

But when they deliver you up, take no thought--be not solicitous or anxious. (See on Mat 6:25).

how or what ye shall speak--that is, either in what manner ye shall make your defense, or of what matter it shall consist.

for it shall be given you in that same hour what ye shall speak--(See Exo 4:12; Jer 1:7).

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 19. Take no thought how or what ye shall speak] μη μεριμνησετε - Be not anxiously careful, because such anxiety argues distrust in God, and infallibly produces a confused mind. In such a state, no person is fit to proclaim or vindicate the truth. This promise, It shall be given you, c., banishes all distrust and inquietude on dangerous occasions but without encouraging sloth and negligence, and without dispensing with the obligation we are under to prepare ourselves by the meditation of sacred truths, by the study of the Holy Scriptures, and by prayer.

It shall be given you in that same hour what] This clause is wanting in the MSS. D and L, and several others, some versions, and several of the fathers: but it is found in Mr 13:11, without any various reading; and in substance in Lu 11:13.

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

(19) Take no thought.—In the same sense as in Mat_6:25, “Do not at that moment be over-anxious.” The words indicate an almost tender sympathy with the feelings of Galilean disciples, “unlearned and ignorant men,” standing before those who were counted so much their superiors in power and knowledge. The words that follow contain a two-fold promise: not only what they should say, but how, in what form and phrase, to say it, should be given them in that hour. The courage of Peter and John before the Sanhedrin is at once the earliest and the most striking instance of the fulfilment of the promise (Act_4:13).

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

19. take no thought how or what ye shall speak] Curiously enough this has been quoted as if it justified want of preparation for sermons or addresses to a Christian congregation. The direction points definitely to the Christian ‘apologies,’ of which specimens have come down to us.

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.

For it is not ye that speak,.... Not but that they were to speak the words, and did; but then both the things they spoke, and the very words in which they spoke them, were not of themselves, but were suggested and dictated by the Spirit of God; for as "the preparation of the heart" in them, so "the answer of the tongue" by them, were both "from the Lord": the Spirit, he was the efficient cause, they were only instruments; for not they of themselves spoke; or not so much they,

but the Spirit of your father, which speaketh in you, or "by you": what they should say was not to be dictated by their own spirit or natural understanding, nor by an angel, but by the Spirit of God; called the "Spirit of" their "father", because he proceeds from him, is of the same nature with him, and is the reason of his being given to them: and this character of him might serve to strengthen their faith in the expectation of him, and in the assistance promised, and to be had by him; since he was the spirit of him, who stood in the relation of a father to them, and bore a paternal affection for them.

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

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.

Ver. 19. Take no thought how or what ye shall speak] Be not anxious about either matter or manner of your apology for yourselves. Ye shall be supplied from on high both with invention and elocution. Demosthenes, that great orator, was many times dismayed when he spoke to King Philip, and sometimes so disheartened that he had not a word more to say. Moses, that great scholar, feared he should lack words when he was to stand before Pharaoh, and professes, that since God had called him to that service, he found less freedom of speech than before. Latomus of Lovain, a very learned man, having prepared an eloquent oration to Charles V, emperor, was so confounded in the delivering of it, that he came off with great discredit, and fell into utter despair. No wonder therefore though the apostles, being ignorant and unlettered men, were somewhat troubled how to do when brought before kings and Caesars. Our Saviour here cures them of that care by a promise of help from heaven. And they had it, Act 5:41; Act 13:52. And so had the confessors and martyrs in all ages of the Church. Nescio unde veniunt istae meditationes, I do not know from where such thoughts come, saith Luther of himself in a letter to his friend. And in his book of the Babylonish captivity he professeth, that whether he would or no, he became every day more learned than other. {a} How bravely did Ann Askew, Alice Driver, and other poor women, answer the doctors, and put them to a nonplus! Was not that the Spirit of the Father speaking in them?

{a} Profitetur se quotidie, velit, nolit, doctiorem fieri.

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.

Take no thought - That is, be not anxious or unduly solicitous. See the notes at Mat 6:25. This was a full promise that they should be inspired, and was a most seasonable consolation. Poor, and ignorant, and obscure fishermen would naturally be solicitous what they should say before the great men of the earth. Eastern people regarded kings as raised far above common mortals - as approaching to divinity. How consoling, then, the assurance that God would aid them and speak within them!

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

Be not thoughtful, with too great a concern of mind. (Witham) --- That the apostles might not be discouraged at the description, which our Saviour gave them in the two preceding verses, of the troubles which they would have to sustain in their ministry, he now endeavours to console them. When you are called before councils, says he, do not think how or what to speak, for it shall be given you in that hour what to speak. A truly comfortable thought for all who should afterwards engage in the ministry of Christ. Whatever troubles, whatever persecutions may fall to your lot, if even you should be cited before kings and councils to answer for your faith, do not be troubled. You engage in the conflict, I will fight: you speak, but I will tell you what you ought to say. (Haydock)

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).

Mark hath much the same, Mar 13:11; so hath Luke, Luk 11:11,12. The apostles being men but of an ordinary education before Christ called them, he might reasonably suppose that they would not appear before councils, and kings, and governors without some abashment, having not been accustomed to such presences; he therefore arms them in these words, wherein he doth not prohibit ordinary thoughts, which every man hath before he speaketh, but anxious thoughts beforehand, for, ( saith he),

it shall be given you in that same hour what ye shall speak. The Lord seemeth to speak here as he did to Moses, Exo 4:12, complaining he was slow of speech, and of a slow tongue: Exo 4:11, Who hath made man’s mouth? It shall, ( saith Christ), be given you from God.

For it is not ye that speak, but the Spirit of your Father which speaketh in you; that is, not you from yourselves only: the Holy Spirit shall influence your thoughts as to the matter, and suggest that to you, and it shall influence your tongues, giving you a freedom of speech. This was verified in Stephen, Act 6:10, and hath been eminently verified in a multitude of martyrs. We may observe from hence, that the influence of the Spirit is not to be confined to the will and afflictions. It hath also an influence upon our words in the service of God: not that we can conclude, that whatsoever Christians so speak, either in their confessions or other duties, is from such immediate assistance; but there is such an influence, though the Spirit in this, as in other operations, like the wind, bloweth where and when it listeth.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

19. Take no thought — Our Lord here earnestly places the mind of the persecuted apostle on its true basis. Let him renounce all earthly tempers and human ingenuity, and cast himself in simple, Christlike dependence upon divine aid.

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

Vers. 19, 20. For these two verses, compare (besides Mar_13:11 Luk_21:15; vide supra, ver. 17) Luk_12:11, Luk_12:12, with which there is doubtless a common basis. As the two verses do not seem to have in Luke 12 a very close connexion with their context, it is probable that there also, as here, they are taken from a speech of later date. But when they deliver you up, take no thought; be not anxious (Revised Version); Mat_6:25, note. So also Luk_12:2; but in Luk_21:14 goes further, and forbids the disciples to "meditate beforehand how to answer." Bengel says here, Usa, non curandi, cura sit. How or what. The general direction or the actual matter. Ye shall speaki.e. in defence, as defined Luk_12:11 Luk_21:14for it shall be given you in that same (omit "same," with the Revised Version) hour what ye shall speak. And if in similar extraordinary circumstances, the Christian may expect similar extraordinary help. The omission of this clause by some Western authorities is probably due to the fact that the next verse also begins with "for," and contains a promise that much resembles this. For it is not ye that speak, but the Spirit of your Father which speaketh in you. (cf. Gen_41:38) Observe:

(1) The thoughtful reminder, "your Father," whose children you have become, (Mat_5:16, note) and whose protection you may look for.

(2) It is not said that the Father, but that the Spirit speaks. (cf. Act_4:8 Act_13:9; and, for Christ speaking, 2Co_13:3)

(3) The phrase is quite compatible with, but would hardly have then been understood as expressing, the personality of the Holy Spirit.

(4) Though the promise would doubtless hold good, and that in a special degree, for the most important of all "defences," the writing of Holy Scripture, yet even there it did not preclude the use of human means. (Luk_1:3)

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

Take no thought - Neither at this time, on any sudden call, need we be careful how or what to answer. Luke xii, 11.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

for it shall be given

An instruction to martyrs, not to preachers.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Counsel against anxiety:

v. 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.

v. 20. For it is not ye that speak, but the Spirit of your Father which speaketh in you.

Since such persecutions, such trials, will come, since that fact is established, make your preparations accordingly, put your heart and mind in a condition which will enable you to stand the ordeal. Anxious, worrying thoughts argue distrust in God, and tend to produce confusion. It is no personal defense which they are undertaking, but that of a cause. Since it is Christ’s and God’s cause, He will provide a lawyer at the critical hour. Man’s speech is at best imperfect, even in matters concerning this world only; how much greater the cause of the eternal Word! Set apologetic speeches, when the veracity and the power of the Gospel are on trial, may have their value. But so far as the apostles were concerned, they could at such times depend implicitly upon inspiration from on high; the Holy Spirit would give them the very words which they were to speak in their defense, Act 26:1-32. And the promise holds true, in a measure, for all times. "Some of the greatest, most inspired utterances have been speeches made by men on trial for religious convictions. A good conscience, tranquility of spirit, and a sense of the greatness of the issue involved, make human speech at such times touch the sublime."

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

19, 20. Take no thought how or what ye shall speak. They are not told to take no thought what they shall preach, but that the Holy Spirit will give them utterance when they make their defense before civil magistrates.

Your Father. Not “Our Father.” The Savior never says, “Our Father,” except when he teaches the disciples to pray, but “My Father” and “Your Father.” God was his Father in a different sense from that in which he is our Father.

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.

Connecting Statement:

Jesus continues to instruct his disciples about the persecution they will endure when they go out to preach.

When they deliver you up

"When people take you to the councils." The "people" here are the same "people" as in Matthew 10:17.

you ... your

These are plural and refer to the twelve apostles. (See: Forms of You)

do not be anxious

"do not worry"

how or what you will speak

"how you are to speak or what you are to say." The two ideas may be combined: "what you are to say" (See: Hendiadys)

for what to say will be given to you

This can be stated in active form. AT: "for the Holy Spirit will tell you what to say" (See: Active or Passive)

in that hour

Here "hour" means "right then." AT: "right then" or "at that time" (See: Metonymy)

the Spirit of your Father

If necessary, this can be translated as "the Spirit of God your heavenly Father" or a footnote can be added to make it clear that this refers to God the Holy Spirit and not to the spirit of an earthly father.

Father

This is an important title for God. (See: Translating Son and Father)

in you

"through you"

translationWords

deliver

hour, hours

Holy Spirit

God the Father

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

19. μὴ μεριμνήσητε πῶς ἢ τί λαλήσητε. Curiously enough this has been quoted as if it justified want of preparation for sermons or addresses to a Christian congregation. The direction points definitely to the Christian ‘apologies,’ of which specimens have come down to us in the Acts (Act 4:8-12; Act 5:29-32; Act 7:1-53; Act 26:2-29) and in the records of the Early Church.

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.

19.] μὴ μεριμνήσητε—take not anxious (or distracting) thought. A spiritual prohibition, answering to the literal one in vv. 9, 10. See Exo 4:12.

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

(M) 19. And when they shall deliver you up, take no thought how or what ye shall speak: for there shall be given to you in that hour what ye shall speak.] Mk. has: And when they shall lead you, delivering you up, do not be taking thought beforehand what ye shall speak. But whatsoever shall be given to you in that hour, this speak.”

ὅταν δέ] Mk. has καὶ ὅταν; see Introduction, p. xx—παραδῶσιν] Mk. has ἄγωσιν—παραδιδόντες. The editor has carried the ἄγωσιν into the previous verse (ἀχθήσεσθε). The editor adds πῶς ἤ, which are found also in Luk 12:11.

19. πῶς ἥ] om. S1 a b k.

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

Take no thought [μη μεριμνησητε] . Rev., Be not anxious. See on 6 25.

In that hour [εν εκεινη ωρα] . Very precise. "In that selfsame hour." Bengel remarks : "Even though not before. Many feel most strongly their spiritual power when the hour comes to impart it to others."

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.