Matthew 10:33

Mat 10:33. Ἀρνήσομαι κᾀγὼ αὐτὸν,[500] I also will deny him) This order of the words, sc. “I-will-deny even-I-also him,” which expresses more exactly the law of retribution, jus talionis (as in Mat 10:32), is supported by the Latin and Gothic versions,[501] by the Codex Byzantinus, and perhaps by other MSS. Such matters have been generally neglected by the collators of Codices. Others read ἀρνήσομαι αὐτὸν κᾀγώ.[502]

[500] E. M. ἀρνήσομαι αὐτὸν κἀγὼ.—(I. B.)

[501] The Gothic version of the Bible was made from the Greek, both in the Old and in the New Testament, by Ulphilas, a celebrated bishop of the Mæso-Goths, who assisted at the Council of Constantinople in 359, and was sent on an embassy to the Emperor Valens, about the year 378. He is said to have embraced Arianism, and to have propagated Arian tenets among his countrymen. Besides translating the entire Bible into the Gothic language, Ulphilas is said to have conferred on the Mæso-Goths the invention of the Gothic characters. The character, however, in which this version of the New Testament is written, is, in fact, the Latin character of that age; and the degree of perfection which the Gothic language had obtained during the time of Ulphilas, is a proof that it had then been written for some time. The translation of Ulphilas (who had been educated among the Greeks) was executed from the Greek; but, from its coincidence in many instances with the Latin, there is reason to suspect that it has been interpolated, though at a remote period, from the Vulgate. Its unquestionable antiquity, however, and its general fidelity, have concurred to give this version a high place in the estimation of biblical critics; but, unfortunately, it has not come down to us entire. The only parts extant in print are, a fragment of the book of Nehemiah. a considerable portion of the four Gospels, and some portions of the apostolic epistles. The most distinguished manuscript of the Gothic version of Ulphilas is the justly celebrated CODEX ARGENTEUS, now preserved in the Library of the University of Upsal, in Sweden.”—Hartwell Horne, vol. ii. p. 240.—(I. B.)

[502] The order κἀγὼ αὐτὸν is supported by BDΔ Vulg. abc Orig. 1, 298d, 3,543b, Hil. 985, Cypr. But Rec. Text αὐτὸν κἀγὼ, with Orig. 1,296b. Orig. 3,543b puts the ἀρνήσομαι after.—ED.

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

But whosoever shall deny me before men, him will I also deny before my Father which is in heaven--before that same assembly: "He shall have from Me his own treatment of Me on the earth." (But see on Mat 16:27).

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 33. Whosoever shall deny me] Whosoever prefers his worldly interest to his duty to God, sets a greater value on earthly than on heavenly things, and prefers the friendship of men to the approbation of GOD.

Let it be remembered, that to be renounced by Christ is to have him neither for a Mediator nor Saviour. To appear before the tribunal of God without having Christ for our Advocate, and, on the contrary, to have him there as our Judge, and a witness against us,-how can a man think of this and not die with horror!

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

(33) Whosoever shall deny me.—As with all other eternal laws, the blessing on those who fulfil the conditions to which it is attached has its counterpart of woe on those who do not fulfil them. To deny Christ on earth by word or deed, to live as if His work were nothing to us, must lead to His denying us in the last great day.

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

Think not ye that I am come to send peace on earth,.... The Jews had a notion of great outward peace and prosperity in the days of the Messiah; which was grounded on several prophecies of the Old Testament, not rightly understood by them; and the disciples of Christ had imbibed the same notion: wherefore our Lord thought fit to let them know the contrary; and that they must not expect outward ease and quiet, and worldly tranquillity would attend their ministry; for though he came to be a peace maker between God and sinners, by the blood of his cross; and was both the author and donor of spiritual peace to his people; and the Gospel he brought with him, and sent them to preach, was the Gospel of peace; which, accompanied with his power, would produce peace in the consciences of men, and be the means of cultivating and maintaining peace among the saints; yet "peace on earth" in a temporal sense, whether in the world in general, or in Judea in particular, must not be expected as the consequence of his coming; so far from it, that he subjoins,

I came, not to send peace, but a sword. By the "sword" may be meant the Gospel, which is the means of dividing and separating the people of Christ from the men of the world, and from their principles and practices, and one relation from another; as also of divisions, discords, and persecutions arising from it: not that it was the intention and design of Christ, in coming into the world, to foment and encourage such things; but this, through the malice and wickedness of men, was eventually the effect and consequence of his coming; see Luk 12:51 where, instead of a "sword", it is "division"; because the sword divides asunder, as does the sword of the Spirit, the word of God.

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

33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.

Ver. 33. But whosoever shall deny me] Not only utterly to renounce Christ, but out of base respects to dissemble him, is to deny him. Peter denied his Master as well in saying, "I wot not what thou sayest," as in swearing he never knew the man. The people of Israel, 1Ki 18:11, that held their peace only when the prophet had said, "If the Lord be God, follow him," are blamed, and worthily, for their detestable indifference. Indeed, they spake not against the prophet, but they dared not speak with him. Many such cold friends religion hath today. This they will dearly repent and rue, when they come to give account, with the world all on a light flame about their ears, and the elements falling upon them, as scalding lead or running bell metal.

Him will I also deny before my Father] And the Father will entertain none but such as come commended to him by his Son Christ. He will surely cashier all others, as the Tirshatha did those proud priests, that grew ashamed of their profession, and could not find their register, Ezr 2:62.

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.

33. Whosoever shall deny me… him will I also deny — The shame of man on earth, of Christ in the world to come. Before my Father — Our Lord styles God your Father and my Father; but in very different senses. He is their Father as they are his children and under his protection. God, the sovereign, is his Father when, as his only begotten Son, he judges the world.

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

Besides the parallel passage, Luk_12:9, cf. the similar thought in Mar_8:38. (parallel passages: Luk_9:26 Mat_16:27) But whosoever shall deny me before men. Kubel compares St. Peter"s words, "I know not the man". (Mat_26:74) Him will I also deny. The emphasis is on "deny". (cf. 2Ti_2:12; Ign., "Smyrn.," Before my Father which is in heaven.

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

Whosoever shall deny me before men - To which ye will be strongly tempted. For Think not that I am come - That is, think not that universal peace will be the immediate consequence of my coming. Just the contrary. Both public and private divisions will follow, wheresoever my Gospel comes with power. Ye - this is not the design, though it be the event of his coming, through the opposition of devils and men.

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

33. But whosoever shall deny me before men. The Jews denied him when they rejected him as Messiah. All who refuse to receive him as their Lord deny him still. The disciple who, through the cares of the world, turns away from Christian life, denies him. Him will I also deny. Those who receive him will be received; those who reject him will be rejected; those who confess him will be confessed, and those who deny him, denied.

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.

(L) 33. But whosoever shall deny Me before men, I also will deny him before My Father which is in the heavens.] Lk. has: “But he who denied Me before men, shall be denied before the angels of God.” Vv. 32, 33 find a differently worded parallel in Mar 8:38, which the editor of Mt. omits when he comes to that section of Mk.

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