Matthew 10:34

Luke hath much the same with Mat 10:34, in Luk 12:51. As the Jews were much mistaken in their notion of the Messiah, as if he were to be a temporal prince, to restore the kingdom to Israel, and as the kingdom, so a peaceful kingdom; so many persons think still that where true religion comes, there must be forthwith peace and union. And indeed so it should be, and so it would be if the gospel were cordially and universally received. It is impossible that a system of laws should be compiled better fitted to human society, or conducible to peace, the great end of it, than the laws of the gospel are: but eventually it is not so, nor was such a civil peace the end of Christ’s coming. Accidentally, through the corruption of men’s hearts, the consequent of Christ’s coming into the world, and of his gospel coming into and prevailing in any part of the world, is (as Luke phrases it) rather division, which is here called a sword. Through men’s fondness of their idolatry, superstition, and lusts, and madness on them, their impatience of being outdone in religion and righteousness of conversation, the event of Christ’s coming was division, wars, variances, like the times prophesied of by Micah, Mic 7:6; God either stirring up wars to revenge the contempt of the gospel, (as it happened to the Jews), or men taking up arms to compel all others to their idolatries and superstitions. And that natural antipathy which men have to holiness, setting them at variance with those who, embracing the gospel, live a life as becometh the sgospel of the Lord Jesus Christ, worketh so far, that men will have no respect to their nearest relations.

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

Mat_10:34

Think not that I am come to send peace.

I. Why it might naturally be supposed that Christ did come for the express purpose of sending peace on earth. Consider the way in which His kingdom was ushered into the world-Glory to God, &c. The tenor of much of His teaching, and the final result of the preaching of the gospel, would lead us to suppose it.

II. That notwithstanding our natural thinkings on the subject Christ came, not to send peace. But a sword Christs own life an illustration. Also, the entire history of the Church, and the life of every individual Christian. (R. Abercrombie, M. A.)

Christian conflict

These words represent the aggressive, combative side of Christianity.

1. Sin is a fixed, unyielding power.

2. There is an overpowering force which can and will conquer sin. It is Christianity.

3. What results from this conflict, heroically maintained?

1. Victory.

2. Moral beauty. (Bishop Hurst.)

Moral beauty derived from victory

What results from this conflict, heroically maintained? Victory. Moral beauty as well. More keenly, perhaps, than any other American writer, has Hawthorne seen into the human heart, and he somewhere remarks that the human face never is so beautiful as when the soul has passed through some great struggle; when it has triumphed in this unseen battlefield, and there is a divine irradiation of the countenance, such as Jacobs face must have had, when, after that night of wrestling with the angel, the morning light, breaking over the mountains of Gilead, revealed in his features the celestial halo that crowned them. All moral beauty is secondary. It comes from conflict and victory. Thus was the shepherd David fitted to become the monarch of the nation, and the persecuting Saul the preacher Paul. Linnaeus and Humboldt have found, on icebergs, in far-off forests and on Alpine peaks, flowers that had no fragrance; but to which, when care, skill, and patience had been lavished on them a secondary nature was given, so that to-day, under wintry skies, we have them in our conservatories, sweet, as well as fair. (Bishop Hurst.)

Christs Mission

I. The strangeness of the fact. This appears when you remember-

1. The object of Christs coming.

2. The law of Christs kingdom.

3. The character of the King.

II. Explanation of the fact.

1. By the position Christ assumed towards sin.

2. By the character of the gospel.

3. By the natural character of man.

III. Practical lessons.

1. The greatness of Jesus Christ. He has set the world on fire.

2. The slowness of the progress of the gospel in the world, and of sanctification in the believer, is accounted for. (C. Lankester, B. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 10:34-36. Think not that I am come, &c. — As if he had said, Because the prophets have spoken glorious things of the peace and happiness of the world under the reign of the Messiah, whom they have named, for that reason, the Prince of peace, you may imagine that I am come to put the world into that happy state forthwith; and that universal peace will be the immediate consequence of my coming. But this is far from being the case; for, though the nature of my government be such as might produce abundant felicity, inasmuch as my religion breathes nothing but love, men will not lay aside their animosity, nor will they exercise a mutual friendship among themselves as soon as the gospel is preached to them. No; such is their wickedness, that they will make the gospel itself an occasion of such bitter dissensions that it will look as if I had not come to send peace, but a sword among men. For, as I told you before, the nearest relations shall quarrel among themselves, and both public and private divisions will follow wheresoever my gospel comes with power. Yet, observe well, reader, this is not the design, though it be the event of his coming, through the opposition of devils and men to his truth and the blessed effects of it. And a man’s foes — The foes of a man that is converted to my religion, and loves and follows me, shall be they of his own household — Persons of his own family, or such as are nearly related to him.

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

The Struggle, Mat_10:34-39.

The result of Christ’s coming and of their preaching will not be merely peace, but a sword, a struggle, a series of struggles, dividing communities, severing the nearest ties, and requiring a preference of the true and the right above the loved and the dear.

34. Think not that I am come to send peace — From the meekness of my character and my Gospel you might imagine that I am to send peace, not only in spirit, but in result among mankind. But not so; my mission is to separate the righteous from the wicked. My goodness is to attract to itself all the good who have affinity with it. And this affinity of the good for the good, and of evil for the evil, will produce a division, a ferment, a strife, a sword. When the right goes forth into a world of wrong there must be war. Each principle will rally its own adherents and its own army under its own banner, and terrible will he the struggle until right or wrong, heaven or hell, attain the victory.

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

CRITICAL NOTES

Mat_10:38. Taketh not his cross.—By the Roman custom criminals were compelled to bear the cross to the place of execution. The Galilæans would know too well what was meant by “taking the cross.” Many hundreds had paid that forfeiture for rebellion that had not prospered, under Judas the Gaulonite and others (Carr).

Mat_10:39. He that findeth his life.—The word is the same as that translated “soul” (i.e. that by which man lives in the lower or the higher sense of life) in Mat_10:28. The point of the maxim lies in the contrast between the two senses. To gain the lower now is to lose the higher hereafter, and conversely, to lose the lower for the sake of Christ (i.e. to die a martyr’s death in confessing Him) is to gain the higher.—Plumptre.

Mat_10:41. In the name of a prophet … righteous man.—I.e. for the sake of that which the name connotes—the prophet’s work as a messenger of God, the righteousness of which the living righteous man is the concrete example (ibid).

Mat_10:42. One of these little ones.—The reference may be to the disciples. But there appears to be a gradation, in the lowest step of which are “these little ones.” Possibly some children standing near were then addressed, or, perhaps, some converts less instructed than the Apostles had gathered round. “The little ones” then would mean the young disciples, who are babes in Christ. The lowest in the scale—Apostles, prophets, the saints, the young disciples.—Carr.

MAIN HOMILETICS OF THE PARAGRAPH.—Mat_10:34-42

Final counsels.—The Saviour’s object in these final counsels seems to be that of enforcing decision. He would have His Apostles go forth on this their primary mission with their minds fully made up. With this object He brings before them, in closing, some fuller information. First, respecting the nature of the case, and, secondly, respecting the nature of the issue.

I. The nature of the case.—It was one requiring decision. It was so on account of the vital nature of that which had to be taught. The message they had to carry to men in His name, or as it were to “cast” down (Mat_10:34, R. V.) in their sight, was not one which would leave the feelings of men as they had previously been. It would not lie there, like a dead thing, having no effect on their thoughts. Rather, it would excite those thoughts in no common degree, and arouse men wholly out of any such unthinking peace as they may have previously known. Also, the feelings which would be aroused by it would not be all on one side. Rather, again, they would be on exactly opposite sides from the very nature of the case. They would be on more than opposite—they would be on conflicting sides—and on such as bring about strife. Not peace, in a word, but a “sword” (Mat_10:34). That would be the first result of promulgating His word. Moreover, this will be so even in those cases where we should otherwise have looked for it least. No natural tie, no tie of affinity (Mat_10:35) can resist the separating force of this “sword.” Nor will even home itself—the very place of peace—be always undisturbed by its power (Mat_10:36). That is the essence of the story to be told. It is such as will divide those who hear it amongst themselves, wherever they are. Also, it will do so in a manner which does not admit of either compromise or half measures. One of two things only can be done with the truth it declares. That truth, in effect, is nothing less than the truth about Christ. “What think ye of Christ?” that is the question which it presents to men’s minds. The answer, therefore, to such a question can be of only two sorts. It must put Christ first, or it puts Him nowhere, according to His view of the case. This is true, moreover, no matter to whom else the first place may be given. “He that loveth father or mother more than Me is not worthy of Me” (Mat_10:37)—is not considered by Me to be “loving” Me as he ought. No one, in short, is considered by Me as doing so who is not willing for My sake to bear any “cross” of this kind (Mat_10:38). That is how I expect men to be on My side. Such a proclamation, as it were, at once sifts men into two opposite camps. In the one camp are all those who deal in any way falsely with such a requirement. In the other camp are only those who accept it in full. I expect My Apostles to “lead the way” to this last.

II. The nature of the issue.—This is not such as may be supposed. This is not so doubtful as may sometimes appear. On the contrary, looking on things as a whole, and taking “life,” as it comes to us, as a thing in which good and evil are greatly mingled together, this fulness of decision on Christ’s side is far the best side in this “war.” So much so, indeed, that in no other way, can “life” really be to us what it should. All other seeming gains amount to deadliest loss in the end. All apparent losses in this way are but the price paid for “finding” all in the end. “He that findeth his life shall lose it, and he that loseth his life for My sake shall find it” (Mat_10:39). Let nothing, therefore, be allowed to shake you as to the truth of that paradox. That alone should satisfy you as to the wisdom of being heartily on My side. At the same time, that statement, with all its preciousness, does not stand by itself. It is not only true, as it were, that, on a general balance, things will come out as I say, and that the good to be hoped for will be found in the end to more than compensate for the evil to be borne; it is true also, meanwhile, and in every particular, when things are judged as they should be, that it will be best to do as I say. For there is a blessing, in fact, about your very mission which is found in practice to make a blessing of every action that is in accordance therewith. A blessing on yourselves and those who receive you (Mat_10:41), a blessing on the least as well as on the greatest (Mat_10:41-42); a blessing, in short, on everything that, in any way is a ministration of blessing in turn. Even a cup of cold water given to one of whom nothing more can be said than that he is one of the “little ones” but one of the true ones in the kingdom of God, is far more than it seems. It is something done with a worthy object in view. It is something done unto Christ (Mat_25:40), and, therefore, not without note (Heb_6:10). It is something which it is Godlike and Christlike to do; something, therefore, which in itself and in its very essence, it is a signal blessing to do. Happy is the man so devoted to Christ that His life is a life of such deeds. Every step in his life is in itself a justification of his choice.

In speaking thus to His chosen Apostles Christ is also speaking to us. This is true whether we consider:—

1. The points of resemblance between us and them.—In their measure all true disciples are in a similar position with these. They have the same Master above them, the same deposit entrusted to them, the same duty in regard to it, the same choice and the same difficulties before them, the same assurances to support them. As did these first, therefore, so must we in our turn. All the arguments then drawn from the nature of the case may be drawn from it still. There is but one choice, and one way of choosing, in the great strife betwixt Christ and the world. All for Him who does all for us—is still the badge of His church.

2. The points of difference.—When the Apostles thus went forth to their work with their lives in their hands, they went forth to a forlorn hope in the eyes of the world. We, in our day, and in this respect, are not called to the same. We have the benefit of both their example and experience, and that of generations like them till now. All the greater, therefore, would be our disgrace if we were to hang back. Every disciple is not expected to lead like these first; but no disciple can expect to be called a disciple if he does not follow when led.

HOMILIES ON THE VERSES

Mat_10:34-36. Christianity producing social divisions.—

I. Christ’s doctrines create divisions amongst men even where there is the closest physical relationship.—Christianity is simply the occasion of their development.

II. The feelings which these divisions create are generally, on the part of the rejecter, most malignant.—Matthew Henry justly says, “The most violent feuds have ever been those that have arisen from difference in religion. No enmity like that of the persecutors; no resolution like that of the persecuted.”

III. As the result of all this, the promoters of Christianity are to expect opposition, and even persecution.—D. Thomas, D.D.

Mat_10:34. Not peace but a sword.—The influence of Jesus was not of a peaceful order. It was a reforming, a dividing, a disturbing, a dissolving, a revolutionary influence. It was a pungent, painful, sacrificial influence. The history of Christianity is not a peaceful history. This fact is brought forward sometimes as a proof that Christianity has been a failure.

I. But now, before we admit the validity of this objection, let us just consider this prior question. Is the assumption upon which it is based a valid one? Is peace the first aim of Christianity? Is it the main object of the Christian religion to give you an undisturbed and placid life? It is an ignoble view of life which regards its highest good as a placid and undisturbed existence. To live is to endure and overcome, to aspire and to attain. And the man who settles down upon his lees and thinks that religion has done its work with him, because, forsooth, he is at peace, is very far from knowing the true intent either of religion or of life.

II. But lest I should seem to overstate the truth, or perhaps to indulge in wanton paradox, let me discriminate between two kinds of peace, or, rather, let me define more closely the nature of that “peace” which alone is worthy of the name. What is peace? Is it mere quiescence? Is it a perfectly inactive existence? Do you call a stone which lies upon the path or the mere puddle by the roadside “peaceful”? We feel at once that the term is ludicrously inapplicable to such cases, and that there is something lying hidden in it which may, perhaps, after all, reconcile this hard saying of our Lord’s with a just conception of religious peace.

1. The true idea of “peace” involves the idea of “life.” There is no peace where there is no life. In order to be peaceful there must be a possibility of the opposite.

2. Let me illustrate this in some of the main divisions of our nature.

(1) The quickening of thought. Is peace (i.e. quiescence) the best thing for a man’s intellectual life? Certainly not. It is not the best thing in the world for a man to have no doubts, to ask no questions, to be free from all speculation and all wonder. It is not the best thing for a man to receive his opinions ready-made and to reiterate them unthinkingly till he comes to look upon them as infallible.

(2) We may illustrate the truth by an appeal to the emotions. Is the happier man he who has no sympathy or he who has much? Is it better to be hardhearted or tender-hearted?

(3) As it is in our intellectual life, and as it is in our emotional life so is it in our moral life. Let your memory go back to some one moral decision of your life, some one occasion when you sacrificed advantage to principle. The pain of renunciation may have been sharp; it may have been, in very truth, a “sword” to which you bared your breast. But would you have it unmade now? Would you recall the act even if you could? Was not the glow of moral success worth all the self-denial? The truest peace is compatible with life, and peace of this order is the gift of religion. There are two ways in which you may set to work in order to produce harmony in the individual or social life—you may work from without inwards or from within outwards. The politician works from without inwards—he has to deal with the outward conditions of life. This, of course, is very good and necessary, but the object and method of the politician are quite distinct from those of religion. Religion, too, seeks to produce peace—not necessarily, however, in the visible sphere of human life. Religion, in dealing with our disordered life, regards the causes rather than the symptoms of disease, and in dealing with the causes may sometimes even aggravate the symptoms, bringing strange trouble and conflict where it enters.—H. Rix, B.A.

Elements of Christ’s unpopularity.—We are to consider what were some of the causes of the hostility which was aroused against Jesus Christ:—

I. Christ set Himself against the established order.—He was, in the true sense of the term, a revolutionary preacher. The established order was one of hierarchy in church and aristocracy in state. There were few rich, and many poor. There were few learned, and many ignorant. He set Himself to reverse this condition. He set Himself to make the many rich, to make the many wise. And the few who were at the top of society did not like it—they never have liked it, and it is doubtful whether they ever will like it to the end of time. It is true His teaching was not inconoclastic. It is true that He clothed it in forms as little likely to excite prejudice as possible—at least, in His earlier ministry. He announced principles out of which were to grow revolutionary results. Christ was a reformer. He was a leveller; not a leveller down, but He was a leveller. Christ led the great democratic movement that has gone through history from the time of the birth of Christ up to this day, levelling all institutions and organisms that have stood in the way of the uprise of humanity. Man—not the Jew-man, not the learned man, not the rich, not the blooded, not the aristocratic—but man is to be transformed, educated, ransomed, enfranchised, enriched, until the whole human race shall stand bound together in one great brotherhood. And the established order of things armed itself against Him.

II. This established order was entrenched behind, and allied with, a superstitious conception of religion, with a reverence for material things.—The temple was the centre of all worship, and men could hardly conceive that religion could live if the temple were destroyed. Christ told them that the temple would be destroyed. Christ told them that obedience was better than an elaborate system of sacrifices that had come down to them from their fathers. And all the conventional religious reverence of Palestine gathered up to arm itself against a Man who really seemed to the religious teachers of that day to be teaching irreligion, if not atheism, to be sweeping the land of its religious institutions.

III. Along with this entrenched established order, supported by this religion of reverence for forms and ceremonies went a traditional theology.—It was laid down as a rule and law in theological schools, that each man must repeat what the father before him had taught, and each pupil must learn and commit to rote what the instructor had taught to him. Religion consisted, not in believing truth, but in committing catechisms to memory. Christ came into the world, and fermented men; He incited men; He flung out aphorisms at them that set them thinking; He stirred them up with thought; He did just that which the church in that age, and which sectarianism in all ages, endeavours to prevent; He excited independent thought. If a heretic is what the dictionary tells us he is—a man who gives forth his own opinions when they are in conflict with the received opinions of his age—there never was such a heretic as Jesus Christ.

IV. This established order, this superstitious reverence, this traditional theology was further entrenched and supported by a race prejudice.—The Jews believed that they were the chosen people of God and all other people were of no account. Now Christ assailed this race prejudice.—L. Abbott, D.D.

Mat_10:37. The exclusiveness of Christ’s claims.—How easily we may misunderstand Christ here! It is as if He underestimated family ties, responsibilities, and duties; and treated lightly the “first commandment with promise.” Yet we know well that, both by precept and example, He ever upheld parental rights. His point here is a twofold one:—

I. His claim must be wholly absorbing, because it is Divine.—The disciples only gradually apprehended that He wanted them altogether. They were to be, in an outward sense, given over entirely to His service. But that was only the illustration of their entire spiritual separation unto Him. We ask, Cannot we be Christ’s, and yet have a reserve for self; and yet have others in our love, taking their place with Christ.

II. Christ being first, we must keep Him in His place by putting everything else second.—Life offers so many things to us all that may easily absorb our interest, and push Christ into the background. Loves, pleasures, pursuits. But here is the great Christian law for us.—Weekly Pulpit.

Mat_10:38. The necessity of self-denial.—

I. The nature of self-denial.—

1. Self-denial is opposed to our feelings, propensities, and our selfishness.—Self-denial must be submitted to, in order to the well-being of society—the child to the parent—the scholar to the teacher—the servant to the master—the subject to the sovereign; but the self-denial referred to is altogether of a spiritual character.

2. Mortification.—Take up the cross. This language is highly figurative, and is borrowed from a custom of putting criminals to death by the Romans, and other nations. The criminal was compelled to bear his own cross to the place of execution. It was doing something extremely humiliating and painful.

3. Imitation of Christ.

II. The necessity of self-denial.—There are two kinds of necessity, natural and moral; what is absolute in itself, and what is rendered so by circumstances. In order to become a disciple of Christ you must comply with His conditions. It is necessary:—

1. To the maintaining of the spirit of religion.—The religion of Jesus includes a belief of the doctrines He taught—but it includes more—it includes the conquering of self.

2. To the practice of religion.—The Christian is a racer—soldier—pilgrim. These designations all show the necessity of self-denial.

3 To the enjoyment of religion.—Why are so many professors crying, My leanness, my leanness? Self is not denied—Christ is not followed fully.

4. To the final reward of religion.—Jesus said, “To him that overcometh will I grant to sit upon My throne,” etc. Then, overcoming is necessary to the final reward.

III. The reasonableness of self-denial.—

1. From the character of God.—How reasonable that the will of such a Being should rule.

2. From our mutual dependence upon one another.

3. From the final destination of man.—God is training the Christian for a station of infinite dignity.—Anon.

Mat_10:41. The prophet’s reward.—Two questions suggest themselves to the thoughtful reader of these words:

1. What is a prophet’s, what is a righteous man’s reward?

2. No matter what that reward is, is it quite fair and equitable that a man who merely receives a prophet or a righteous man; who, that is, gives shelter and hospitality to them because they are what they are, should get the same reward which those men themselves get? If a man may get a prophet’s reward by merely being hospitable to either of them, what is the good of being a prophet or a righteous man? We look in vain for any light on this difficulty from the context. The Master is speaking to His disciples here before sending them forth on what might be called a missionary enterprise, and He tells them what kind of treatment they are to expect. He identifies Himself here with them in the work they are to do and the treatment they shall receive. Nay, He identifies God with them, and regards every kindness shown to them in their service or ministry as a kindness paid to Him.

I. The Master does not here tell us what is the prophet’s reward, nor what is the reward of the righteous man.—Yet here must lie the key that will open for us the mystery. The Master here does not tell us—did not tell His disciples. Why? Did they know already? Or did the Master tell them before this what it was? Or were they left to learn the nature and extent of it gradually by the teaching of experience, which, through the help of the Holy Spirit—the Spirit of light and grace—was to develop in them the power of spiritual apprehension and understanding—was to bring all things again to their remembrance, and help them to interpret His teaching aright? I think we must accept this latter as the correct assumption. Our Lord had taught the nature of the righteous man’s and prophet’s reward before this, as after it, but I fear we cannot credit the disciples at this period with having fully grasped it. They partook too largely of the spirit of their race and of their times to rise so early as this to the loftier conception of Christ’s kingdom and of the rewards it conferred on those who were of it which we find in the Master’s general teaching and in the pages of St. Paul and others in the New Testament.

II. The whole tenor of our Lord’s teaching was to bring out in regard to this matter that a man’s true wealth lay in himself, not in his belongings, not in his surroundings.—This was what our Lord was constantly teaching, and it was to seek after these treasures that He was ever exhorting the crowds that followed Him. This being so, we know very well what is the reward of the prophet, and what is the reward of the righteous man. It is not money. It is not place. It is not power. These things may come, or they may not; more likely by far that they do not. But if they come, they come as additions to their true reward, bringing with them other and grave responsibilities which further try the prophet’s gifts and the righteous man’s character. The true reward of the prophet, the only one that really enriches him, is the growing power of seeing more deeply into the deep things of God, and the growing power of revealing these more and more clearly to men. The true reward of the righteous man is his becoming more righteous still, his finding the virtuous principles within him growing stronger, the vicious in their presence becoming weaker, his finding the path of duty before him growing clearer and clearer, and himself more able to walk in it without stumbling. The reward of the one is the growing strength of his character, that of the other the increasing fitness for his office.

III. This, then, being the reward of the prophet and of the righteous man, that they grow in power and goodness, in the capacity for work, and in the practice of virtue, it is not hard to see why the man who receives the prophet in the name of a prophet, and the righteous man in the name of a righteous man should receive their reward—the same reward as they do. Observe that in the one case the man receives the prophet in the name of a prophet. He receives him because he knows him to be a prophet. This indicates that the man esteems the prophet for the sake of his office, that his sympathy is with him, and that he is interested in his work. He rejoices to hail this stranger, and gladly offers him hospitality, because he is of a kindred spirit to himself. And what follows? Their intercourse brings to the host the prophet’s reward. The host is enriched in his prophetic gifts by his guest’s conversation, and truly receives the prophet’s reward, shares with him and through him that enlargement of mind and that penetrating spiritual vision which are the richest fruits of his prophetic labours, as well as the power of clothing his thoughts in more accurate and impressive speech. The other case is similar to this. The righteous man is received in the name of a righteous man; that is, because he is a righteous man. The man who thus receives him has himself the cause of righteousness at heart, and his ready hospitality brings to his table, to his hearth, one whose words and example stimulate all his own virtuous aspirations; evoke and strengthen everything that is noble and good in him; bring him, in fact, the reward of the righteous man.

IV. There is no question in either case of the equality of the reward so far as amount is concerned. Such reward is proportioned to our capacity, very often to our length of service, always to our devotion to God and the right.—It is a thing of growth, and the prophet cannot but stimulate the prophetic gifts in all hearts that come under his influence, nor the righteous man fail to strengthen, confirm, and ripen the character of those who are already in sympathy with him, and, because of that sympathy, receive him and give him hearty welcome.—W. Ewen, B.D.

Mat_10:42. God’s notice of little things.—I. God’s intimate acquaintance with every member of His spiritual kingdom.—“One of these little ones.” This reflection should:—

1. Inspire a feeling of profound trust in God.

2. Inspire a feeling of profound reverence for God.—His eye is upon me, etc.

II. God appreciates a gift according to the motive which actuates the giver.—“In the name of a disciple.” See also Mar_9:41; Heb_6:10 It is of vital importance to understand this principle, because:—

1. It casts light on the subject of good works.—If the gift of “a cup of cold water” is to be rewarded, then all the world might be rewarded, because there is hardly a man but would give such a gift to a fellow-creature. Mark, however, the regard which is paid to the subject of motive. A distinction is inferentially drawn between mere animal kindness and Christian generosity.

2. It tends to prevent self-deception.—Why was that gift given—that deed done—or that word uttered? How prone we are to deceive ourselves on the subject of motive!

III. In the vast economy of the universe there is nothing lost.—That “cup of cold water” is not lost. This thought applies:—

1. To the sublime processes of physical creation.—In the flight of boundless ages we are taught that not one particle of matter is lost!

2. To the moral effects of the gospel.—“My word shall not return unto Me void.” It will be “a savour of life unto life,” etc.

3. To all efforts in the cause of moral regeneration.—The humblest effort in the cause of Christ cannot be lost.

Let us treasure up the holy lessons of the subject:—

1. To belong to Christ is the highest of all honours. 2 He who belongs to Christ will be a giver as well as a receiver.—J. Parker, D.D.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

11. Christ come to send into the old world, not peace, but a sword, because He sends, in His love, absolute peace and eternal life.

Sixth warning and comfort. Mat_10:34-39

34Think not that I am come to send [to throw, βαλεῖν] peace on [the old] earth: Icame not to send peace, but a sword. 35For I am come to set a man at variance against [with] his father, and the [a] daughter against [with] her mother, and the daughter-in-law 36[a bride, νύμφην] against [with] her mother in-law. And a man’s foes shall be they of his own household. 37He 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. 38And he that taketh not his cross, and followeth after me, is not worthy of me. 39He that findeth [hath found or gained, εὑρών] his life [ψυχήν] shall lose it: and48 he that loseth [hath lost, ἀπολέσας, i. e., sacrificed for Christ] his life for my sake shall find נוֹ.

EXEGETICAL AND CRITICAL

Mat_10:34. I came not to send peace.—How does this agree with the angelic hymn, Luk_2:14? Meyer: “This is not merely a rhetorical expression, but Jesus really states an object, although not ‘he final object, of His advent; since He clearly foresaw the hostile opposition as an unavoidable transition from the old to the new state of things, which, in the execution of His Messianic office, He must therefore have willed.” So far well; but the expression itself must have rendered any misunderstanding impossible. Hence βαλεῖν is so chosen, that it does not apply merely to μάχαιραν. Wetstein erroneously regards it as equivalent to sowing. It evidently implies sudden action; probably also throwing, casting. It therefore accords with the expression ἐπὶτὴνγῆν, and implies something quite different from the angelic song, ἐπὶ γῆς εὶρήνη.49 Luke (Luk_12:51) uses the expression δοῦναι ἐν τῇ γῇ, and accordingly does not employ the word βάλλειν, which, however, occurs in 10:49: πῦρ ἦλθον βαλλεῖν εὶς τὴν γῆν. By the term “earth,” we are to understand the ancient and established theocratic and political order of things, Joh_3:31; Rev_13:11. To it Christ could not bring peace, but the sword, i. e., a contest for life and death, in order to establish His kingdom of peace. The kingdom of God on earth can only be established by the destruction of the sinful principles of the old man, the old world, and the old earth.

Mat_10:35. For I am come.—Not a mere repetition of Mat_10:21, but the reverse of the picture there given. The terms, διχάσαικατά, indicate a direct influence from the Lord; hence, the son, the daughter, and the daughter-in-law, are here the representatives of Christ. It has not inaptly been suggested, that these special terms have been selected, because the younger members and the female portion of households were commonly the first to embrace the gospel. There is also an evident reference here to Mic_7:6, although in a modified and free manner. Stier calls attention to the fact, that according to the predictions of Micah, war and the sorrows of the daughter of Zion were to usher in the kingdom of peace. “The best and most precious peace on earth, as well as the ground of every other, is domestic peace and family concord. But so long as it rests on a false foundation, it must be broken up by the introduction of the peace of Christ.” For kindred rabbinical sayings, see Meyer and Schöttgen, p. 105.

Mat_10:37. [He that loveth, etc.—Our Lord claims here a love stronger than the dearest natural attachments, such a love and devotion as is due only to a truly Divine being. This is one of those extraordinary claims which in Him, the God-Man, are perfectly easy, natural, and irresistible, while in others they would be extreme madness or intolerable presumption.—P. S.]

Mat_10:38. He that does not take his cross, λαμβάνει,—freely; referring to the Roman custom, by which the cruciarii were obliged to carry their cross (Mat_27:32). A prophetic reference to the death of Christ; no doubt purposely chosen, in order to prepare the disciples for that fearful prospect. That the Lord anticipated this consummation at an early period, appears from Joh_3:14. [His cross, as I shall carry My cross.]

Mat_10:39. He that hath found his life.—De Wette: “ψυχή means here, in alternate clauses, the life of the body and eternal life, or the salvation of the soul.” He that gains, or saves, his earthly life, preserving it by unfaithfulness, shall lose the life of his life. But he that loses it by faithfulness, shall find eternal life. At the same time we must remember that the Lord only speaks of one true kind of life. Hence, the finding or preserving of life in the first case, and the loss of it in the second, are only in appearance. Lastly, it seems to us quite incompatible to suppose, with Meyer, that this eternal life shall only be enjoyed at the second coming of Christ, or at the resurrection of the dead.50

DOCTRINAL AND ETHICAL

1. “These verses contain a cycle of ideas which had never before been uttered by mortal. All the former prophetic expectations concerning the kingdom of God are here presented to our view as supersensuous, future, and heavenly,—quite in accordance with the deeper sense of the predictions of inspired seers, yet never before expressed in a manner so clear and decided. This, then, is the great barrier cast by the Lord in the way of all who would construct the kingdom of peace in this world from worldly elements,—beginning with the Jews, whose folly is here exposed, and ending with the thoughtless builders of the last time.” Stier.

2. The Lord makes an onslaught upon the corruptions of the world with the holy sword of His word, allowing the world to employ the sword of persecution against Himself and His people. Comp. Jer_8:11; Jer_6:14; Mic_3:5; Mic_3:11; Eze_13:10; Eze_13:16; 1Pe_4:4. This passage may also serve to throw light on the charge brought against Protestantism, as if it had served to divide nations, and led to civil wars. [The civil wars in France, the thirty years’ war in Germany, the civil war in England.]

3. The Lord makes on this occasion the first allusion to His death on the cross. A masterly preparation of His disciples. Crucifixion was the worst kind of punishment then known; hence the phrase, to take his cross, signifies the voluntary readiness to suffer the utmost in this world for Christ. Indirectly, Christ presented Himself already here as the first bearer of the cross (follow after Me).

4. The declaration of the Saviour, that he that will save his life shall lose it, etc., holds true both historically and spiritually. That species of egotism which ever seeks to preserve its life, and constantly aims after its own, shall find death; while faith, with its devotion and self-sacrifice, is crowned by life. Compare the mystic work: Theologia Germanica, of the middle ages, which follows out this idea.51

HOMILETICAL AND PRACTICAL

Dangerous delusion, as if Christ had brought a delusive peace to the delusions of the old order of things. 1. Character of this delusion,—a. historically: the ancient and more recent chiliastic views, as appearing in ecclesiastical and sectarian tendencies; b. dogmatically: it springs from an overestimate of the old order of things, from an underestimate of the Spirit of Christ, and from a false estimate of what is external, compared with what is internal. 2. Its pernicious effects. We lose Christ, the true Prince of Peace, to follow the standard of a false messiah. We lose true peace, and, with it, the prospect of that kingdom of peace which is yet to cover the whole world. Lastly, we surrender our hope in the great and glorious appearance of the Lord of peace.—The world in its unregenerate state is just like the old garment, upon which it were folly to put the new cloth of Christ’s peace.—The lost estate of the world appears most distinctly in the false peace which it cherishes.—Christ sends a sword in order to send peace.—The sword of Christ, and the sword of the world; or, suffering on the cross, and affixing to the cross.—The family as the basis of every spiritual movement: 1. The basis of the kingdom of peace; 2. the battle-field of the spirit of peace; 3. the first manifestation of the kingdom of peace, or of the Church.—Christ’s warfare infinitely preferable to the peace of the world. 1. The peace of the world ends with52 the eternal rebellion and warfare of hell; 2. the warfare of Christ ushers in the eternal kingdom of heavenly peace.—The sword of the Lord is true peace: 1. It proceeds from His peace; 2. it is wielded in the service of His peace; 3. it leads to His peace.—The claims of Christ are identical with those of God Himself (Exodus 20).—The love of Christ in its relation to the love of the family. 1. Its value: (a) It is higher than family love; (b) it may even come into conflict with the latter, for, (c) Christ sticketh closer than a brother; (d) His love forms the basis of true family love; (e) it gives an eternal and spiritual character to the love of the family. 2. Its claims: “He that loveth father or mother,” etc., is not worthy of Christ; for, (a) he betrays the highest love; (b) he does not properly love even his own; (c) he is lost to true love which gives to man his real value.—Enlarged view. The love of Christ far above all earthly love.—The love of Christ may well claim from us the surrender of those we love, and of our own life also: 1. Explanation of this statement; 2. demonstration of it.—Spurious affection for our own, is in reality only disguised self-love.—Relation between the fifth and the first commandment: 1. The former is subordinate to the latter, because, 2. it springs from it, and 3. it is fulfilled in it.—The first utterance of the Lord concerning His cross was when He summoned His disciples to share it with Him.—“He that findeth his life:“ 1. The historical motto of Christianity; 2. the motto of the inner life; 3. the motto of every relationship of life, of every possession, enjoyment, or claim.

Starke:—The blame rests not with Christ, the Prince of Peace, Isa_9:6; nor with the gospel, Eph_6:15; but with the malice of man.—Zeisius: Christ the Wonderful; Prince of Peace, yet disturber of peace.—Satan and his children the real cause of all disturbances in the world.—Quesnel: Our nearest friends oftentimes the greatest enemies of our salvation.—Natural affection is proper in its own place, but it must not occupy the first rank.—Ever let us assign to God the highest place, as the first commandment enjoins. Amandus est genitor, sed prœponendus est creator (Augustine).—Christo nihil prœponere debemus, quoniam et ille nihil nobis prœposuit (Cyprian).—To deny what is earthly, forms a great part in the divine life.—We cannot love Christ if we cherish the love of the world.—Our closest relationships often lead aside from the highest good; hence they must be abnegated.—Every Christian must bear the cross.—To love oneself inordinately, is in reality to hate oneself.—Loss for the sake of Christ is true gain.—Death for the sake of Christ is true life.

Heubner:—Christianity a declaration of war to the world, and yet a message of peace for the world.—Surrender of natural ties.—What does Christ offer in their stead? Heavenly, spiritual, and eternal connections.—How much of natural affection has been sacrificed upon the altar of Christ [but in this case, sacrificing is not surrendering, but sanctifying and giving up to God]!—Christ has displayed the greatest love toward us (1Jn_4:19).—To shepherds: Do you love the flock of Christ more than your own house? Deu_33:9-10.—False application of this declaration by monasticism.—No cross, no crown.—Without Christ, no true happiness.—Nothing is lost that is surrendered for Christ.

12. Along with the cross of Christ, His servants bring, not misery, but the highest happiness into the world, They who receive them, receive Christ and God Himself, and their reward is from Him, is God Himself. Seventh warning and comfort. Mat_10:40-42

40He that receiveth you receiveth me; and he that receiveth me receiveth him that sent me. 41He that receiveth a prophet in the name of a prophet shall receive a prophets reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward. 42And whosoever shall give to drink unto one of these little ones53 a cup of cold water54 only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.

EXEGETICAL AND CRITICAL

Mat_10:40. He that receiveth you.—Such is the general principle. The explanation of de Wette—“your cause is Mine, and the cause of God”—does not exhaust its import. It implies, not merely that the disciples shall find welcome and succor, but also, that the cross which they bring with them shall be the well-spring of infinite blessing.—This principle also embodies the two great features of salvation—it is to receive Christ and to receive God. [Alford: “δέχεται has here the wider sense of not only receiving to house and board, but receiving in heart and life the message of which the Apostles were the bearers. See Joh_20:21.”—P. S.]

Mat_10:41. He that receiveth a prophet.—The special application and inference from the principle.—In the name. In rabbinical writings, לְשֵם. Meyer: “With reference to that which the name implies. [Alford: “εἰςὅνομα, a Hebraism (לְשֵׁם): because he is, i. e., for the love of Christ, whose prophet he is. The sense is: He who by receiving a prophet because he is a prophet, or a holy man because he is a holy man, recognizes, enters into, these states as appointed by Me, shall receive the blessedness of these states, shall derive all the spiritual benefits which these states bring with them, and share their everlasting reward.”—Wordsworth: “εἰςὅνομα is more forcible than ἐν τῷ ὀνόματι. It signifies an inward movement of love to, and, as it were, identification with the prophet, and consequently a reception of his message into the soul. He who receives a minister of Christ, because he is such, and with love and adhesion to Christ, the True Prophet (as distinguished from men, who are only His instruments), shall partake in the reward promised to those ‘who turn many to righteousness’ (Dan_12:3). The prophet to be received may be an unworthy person—a Judas. Our Lord, foreseeing this, says that the office is to be regarded, and not the person; and that you will not lose your reward if you receive a prophet, though he who is received is unworthy. Receive him in the name of a prophet, not for the sake of any secular pre-eminence or any worldly consideration, but because he is a prophet, and you will receive a prophet’s reward.”—P. S.]—A prophet’s reward;—De Wette: Such as a prophet receives, not such as he gives (Paulus).

A righteous man; i. e., one who embodies prophecy in his faith and life. Evidently alluding to the righteousness of faith in Christ.

Mat_10:42. Unto one of these little [lowly] ones.—With reference to the disciples. Fritzsche suggests that they are so called, because the Rabbins designated their disciples as קטנים.55 Meyer sees in it an allusion to their future low and despised condition. In our view, the expression refers on the one hand to the contrast between the disciples and Christ their Master, and to that between their low position in the world and their high place in the kingdom of heaven.—A cup of cold water; i. e., the smallest favor, the least act of Christian charity.—His reward;—i. e., the reward meet and due to him.

On the result, and the work achieved by the Apostles, comp. Mar_6:12-13; Luk_9:6.

DOCTRINAL AND ETHICAL

1. The principle, “He that receiveth you,” etc., is closely connected with the fundamental principle of Christ’s own mission into the world, Joh_20:21. He was sent by the Father, and He in turn sends His Apostles. Accordingly, they who receive His Apostles, receive Him; and they who receive Him, receive God. “This not merely implies: it shall be considered as if he had received, etc.; but, that Christ really comes to us in and by His servants. ‘I in them, and Thou in Me,’ Joh_17:23.” Gerlach.

2. This principle is in perfect accordance with the fundamental relations of spiritual life. By means of spiritual susceptibility, man comes to share and enjoy spiritual fellowship, and thus both blessing and blessedness; or, the reward of him who communicates spiritual blessings. Receptive spirits enter into spiritual fellowship and enjoy spiritual community with productive spirits; believers through the Apostles with Christ and God.

3. Even in the Sermon on the Mount, persecution for righteousness’ sake had been declared identical with persecution for Christ’s sake. Here also the term “righteous” evidently points to the righteousness of Christ, and that all the more distinctly, that even in a historical sense, Christ, as the Righteous One, formed the connecting link between the prophets and the Apostles.—Lastly, this promise implies a corresponding warning of impending judgment in case of resistance.

4. Extent and conditions of the authority of the Apostles.

HOMILETICAL AND PRACTICAL

The witnesses of Christ must not be afraid of the detrimental consequences which the message of peace brings, so far as this world is concerned.—A Christian may well invite others to share the cross, since he invites them to share the crown.—Blessed misery which Christianity causes in the world.—“He that receiveth you,” etc.; or, the apostolic authority: 1. What important conditions attach to it; 2. how these conditions constitute its greatness.—How the greatness of Christ’s servants appears and disappears: 1. It appears in their being ambassadors of the Spirit of Christ and of God; 2. it disappears before the Spirit, the Saviour, and the Father, whom they bring to those who receive them.—Susceptibility, or trustfulness, the bond of spiritual fellowship and spiritual, communication between heaven and earth.—Those who are susceptible obtain the reward of Heaven’s messengers whom they receive, and that in ascending line: 1. The reward of a prophet; 2. the reward of a righteous man; 3. the fullest reward of a righteous man in the reward of all the Apostles.—Faith in the Righteous One: the righteousness of faith.—Even the smallest service of love may obtain the richest reward, if, in doing it to the Lord’s people, we devote it to the Lord Himself.—If it is intended as evidence of our having received the Lord.

Starke:—Luk_10:16; Joh_13:20.—Cramer—He that receives the servants of God, receives God Himself into his house.—The more lowly in outward appearance the messenger who is received, the greater the faith which sees Christ in him, and looks only to the Lord. Mat_25:31.—Osiander:—It shall be well both in time and eternity with him who promotes the Christian ministry and schools, and who does good to believers.

[Quesnel on Mat_10:42 :—Charity heightens the smallest actions. It is this which recommends good works.—Under a just and merciful God, no sin is unpunished, no good action is unrewarded.—Jesus Christ confirms this last promise with the solemn Verily, to stimulate us to acts of charity, and to destroy all doubt as to the reward.—In the world, great services only receive great reward; in the kingdom of God, the smallest acts of kindness to the humblest persons may justly hope for a very great reward.—P. S.]

Heubner:—The spirit of faith and of love transforms every work, and surrounds even the meanest with a halo of glory.—God leaves not the smallest deed of love unrewarded.

General survey of the whole chapter.—Homily on the apostolic mission of the disciples of Jesus: a. Their mission, and their preparation for it by the Lord; b. the goal, and the order of their journey; c. their freedom from care, and their sustenance; d. their stay, and their further progress; e. their sufferings; f. their encouragements and consolations.—Lectures on smaller portions: The Apostles and their mission ( Mat_10:1-10).—The world in its bearing toward the Apostles ( Mat_10:11-22).—Admonitions and consolations of the Lord, to stir us up to faithfulness in our work of bearing witness to the Christian faith ( Mat_10:23-42).

Footnotes:

[48] Mat_10:39.—[Cod. Sinait. omits the clause: ὁ εὑρὼν .. αὐτὴν καί; but it is sustained by all other authorities.—P. S.]

[49][In the same chapter of Luke, where the Gloria in excelsis occurs, we are told, that Christ was set for the fall as well as the rising of many, Luke 2:34. His Gospel is a savor of death unto death to unbelievers, as it is a savor of life unto life to believers, 2Co_2:16.—P. S.]

[50][So also Alford: “The first ψυχή is the life of this world, which we here all count so dear to us; the second, implied in αὐτήν, the real life of man in a blessed eternity.” But the contrast is not between this present life and the life to come (comp. the past participles: εὑρών and ἀπολέσας, who has found, who has lost, not: who findeth, who loseth); but between the outward, earthly, secular life, with all its pleasures, comforts, and the inward, spiritual eternal life, which commences already here in faith, [illegible]ct will be perfected in heaven.—P. S.]

[51][An English translation by Miss C. Winkworth with Introductions by the late Chevalier Bunsen, and Charles Kingsley, republished at Andover.—P. S.]

[52][Not: “springs from,” as the Edinb. trl. reverses the German: “geth aus in den (not: von dem) ewigen Ausruhr und Krieg der Hölle.”—P. S.]

[53] Mat_10:42.—[Cod. D., etc, read: τῶν ἐλαχίστων for τῶν μικρῶν.—P. S.]

[54] Mat_10:42.—[Cod. D., Origen, and some later MSS. add ὕδατος, water, after ψυχροῦ, cold.—P. S.]

[55][But such a Rabbinical phrase is doubtful. In the passage quoted by Wetstein קְטֹנִים means parvuli, i. e., children. See Meyer in loc., p. 241. Still the word might easily have assumed this meaning as distinguished from רַב, great, a matter. Alford is disposed to take μικροί literally of some children who may have been present (Mat_18:2-6); but τούτων is evidently to be taken δεικτικῶς as pointing to the disciples present.—P. S.]

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.

peace

Cf. Joh 14:27. Peace is spoken of in Scripture in three ways:

(1) "Peace with God" Rom 5:1 this is the work of Christ into which the individual enters by faith; Eph 2:14-17; Rom 5:1.

(2) "The peace of God" Php 4:7 inward peace, the state of soul of that believer who, having entered into peace with God through faith in Christ, has also committed to God through prayer and supplication with thanksgiving all his anxieties; Luk 7:50; Php 4:6.

(3) Peace "on earth" Luk 2:14; Psa 72:7; Psa 85:10; Isa 9:6; Isa 9:7; Isa 11:1-12 the universal prevalency of peace in the earth under the kingdom. Mat 10:34 was Christ’s warning that the truth which He was proclaiming would not bring in the kingdom age of peace, but conflict rather. Joh 14:27.

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

10:34-39 Allegiance to Jesus has priority over allegiance to family.

10:34 Jesus did bring peace (John 14:27), but not of a social and political kind. Instead, Jesus calls humans to make a decision about him, which brings a sword—i.e., division (see Matt 8:21-22; 12:46-50; Luke 12:51).

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

Mat 10:34. Εἰρήνην, peace) sc. of the righteous with the wicked.—μάχαιραν, a sword) i.e., violent division (called διαμερισμὸν in Luk 12:51; Luk 22:36), proceeding from the discord of families, mentioned in Mat 10:35, to wars and murders.

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

Mat_10:34. Ἦλθον βαλεῖν] The telic style of expression is not only rhetorical, indicating that the result is unavoidable, but what Jesus expresses is a purpose,not the final design of His coming, but an intermediate purpose,in seeing clearly presented to His view the reciprocally hostile excitement as a necessary transition, which He therefore, in keeping with His destiny as Messiah, must be sent first of all to bring forth.

βαλεῖν] an instance of zeugma, in which the thought of a sword is the predominant one, after which the verb also spontaneously suggested itself for εἰρήνην, and all the more naturally the more sudden and powerful was to be the excitement of mens minds, which He, instead of a comfortable peace, was to bring about.

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 10:34-39 . The whole foregoing discourse, by its announcements and consolations, implies that dread experiences are in store for the apostles of the faith. To the inexperienced the question might naturally suggest itself, why? Can the new religion not propagate itself quietly and peaceably? Jesus meets the question of the surprised disciple with a decided negative.

Mat 10:34 . μὴ νομίσητε , do not imagine, as you are very likely to do ( cf. Mat 5:17 ). ἦλθον βαλεῖν : the use of the infinitive to express aim is common in Matt., but Christ has here in view result rather than purpose, which are not carefully distinguished in Scripture. For βαλεῖν Luke has δοῦναι , possibly with a feeling that the former word does not suit εἰρήνην . It is used specially with reference to μάχαιραν . The aorist points to a sudden single action. Christ came to bring peace on earth, but not in an immediate magical way; peace at last through war (Weiss, Matt. Evang.). μάχαιραν : Luke substitutes διαμερισμόν . The connecting link may be that the sword divides in two (Heb 4:12 ). Grotius says that by the word there should be understood: “non bellum sed dissidium”.

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

Civil dissentions follow the preaching of the Gospel.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Think not that I am come to send peace on earth: I came not to send peace, but a sword--strife, discord, conflict; deadly opposition between eternally hostile principles, penetrating into and rending asunder the dearest ties.

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 34. Think not that I am come to send peace, c.] The meaning of this difficult passage will be plain, when we consider the import of the word peace, and the expectation of the Jews. I have already had occasion to remark, (Mt 10:12,) that the word שלום shalom, rendered by the Greeks ειρηνη, was used among the Hebrews to express all possible blessings, temporal and spiritual but especially the former. The expectation of the Jews was, that, when the Messiah should come, all temporal prosperity should be accumulated on the land of Judea; therefore την γην, in this verse, should not be translated the earth, but this land. The import of our Lord's teaching here is this, Do not imagine, as the Jews in general vainly do, that I am come to send forth, (βαλλειν,) by forcing out the Roman power, that temporal prosperity which they long for; I am not come for this purpose, but to send forth (βαλλειν) the Roman sword, to cut off a disobedient and rebellious nation, the cup of whose iniquity is already full, and whose crimes cry aloud for speedy vengeance. See also Clarke on "Lu 12:49". From the time they rejected the Messiah, they were a prey to the most cruel and destructive factions; they employed their time in butchering one another, till the Roman sword was unsheathed against them, and desolated the land.

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

(34) Think not that I am come to send peace.—Truth appears again in the form of seeming paradox. Christ is “our peace” (Eph_2:14), and came to be the one great Peacemaker; and yet the foreseen consequences of His work involved strife and division, and such a consequence, freely accepted for the sake of the greater good that lies beyond it, involves, in fact, a purpose. The words are the natural expression of such a thought; and yet we can hardly fail to connect them with those which, in the earliest dawn of His infancy, revealed to the mother of the Christ that “a sword should pass through her own soul also” (Luk_2:35).

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

34. not to send peace, but a sword] The contrast is rather between union and division than between peace and war. The “sifting” of Christ causes division or perplexity, and conflict of opinion, both in the thoughts of the individual and between man and man. The same idea is illustrated by the husbandman’s fan, the refiner’s fire, and the shepherd’s separation of his flocks. History shews that religion has been the great separating influence in the world.

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 I am come to set a man at variance against,.... Or "to divide a man from his father". Here our Lord opens and explains what he means by the sword, intestine divisions, domestic broils, family differences, as well as such as appear in towns, cities, and kingdoms, which are exemplified by other instances following;

and the daughter against her mother, and the daughter-in-law against her mother-in-law: the case is this, a father believing in Christ, embracing his Gospel, and submitting to his institutions, is contradicted, opposed, and persecuted by his own son, and a mother by her own daughter; in both which relations, natural affection knit them together; and the mother-in-law by her daughter-in-law, who before lived together in the most peaceable, kind, and tender manner: which must be imputed, not to Christ, and the doctrines of Christ, and the natural tendency of them, embraced by the father, the mother, and mother-in-law; but to the natural enmity of the son, the daughter, and the daughter-in-law, to everything divine, spiritual, and evangelical, or "vice versa".

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

34 Think not that I am come to send peace on earth: I came not to send peace, but a sword.

Ver. 34. Think not that I came to send peace] Peace is twofold, temporis et pectoris, of country and of conscience. This latter is Christ’s legacy, and the saints are sure of it. But the former they seldom find here; "In the world ye shall have trouble," saith our Saviour. Should we look for fire to quench our thirst? saith a martyr: and as soon shall God’s true servants find peace and favour under Christ’s regiment. This world is to the saints as the sea called Pacific, than the which there is nothing more troublesome and tumultuous; or as the Straits of Magellan, where, which way soever a man bend his course, he shall be sure to have the wind against him.

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.

Think not that I am come ... - This is taken from Mic 7:6. Christ did not here mean to say that the object of his coming was to produce discord and contention, for he was the Prince of Peace, Isa 9:6; Isa 11:6; Luk 2:14; but he means to say that such would be one of the effects of his coming. One part of a family that was opposed to Him would set themselves against those who believed in him. The wickedness of men, and not the religion of the gospel, is the cause of this hostility. It is unnecessary to say that no prophecy has been more strikingly fulfilled; and it will continue to be fulfilled until all unite in obeying his commandments. Then his religion will produce universal peace. Compare the notes at Mat 10:21.

But a sword - The sword is an instrument of death, and to send a sword is the same as to produce hostility and war.

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

I came not to send, &c. That is, dissension and war, in order that the false peace of sinners may be destroyed, and that those who follow me, may differ in morals and affections from the followers of this world. The sword, therefore, is the gospel, which separates those parents who remain in infidelity, &c. &c. &c. (Menochius) --- It must be observed, that the gospel does not necessarily of itself produce dissensions amongst men, but that Christ foresaw, from the depravity of man’s heart, that dissensions would follow the propagation of the gospel. The blame of this, however, does not attach to the gospel itself, since those who embrace it, after their conversion sought more than ever to keep peace with all men, even with their most bitter persecutors; whilst those who rejected the gospel, forgetting even the ties of kindred, persecuted even to death the followers of Christ. (Haydock) --- Send peace, &c. Indeed before Christ became man, there was no sword upon the earth; that is, the spirit had not to fight with so much violence against the flesh; but when he became man, he shewed us what things were of the flesh, and what of the spirit, and taught us to set these two at variance, by renouncing always those of the flesh, which constantly endeavour to get master over us, and follow the dictates of the spirit. (Origen)

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).

Vers. 34-39. Fellowship with me will involve separation from the dearest upon earth, yet the reward is great. (Cf. ver. 5, note) The progress of thought in these verses seems to be as follows: Do not be surprised at the contradiction that appears between my teaching and the immediate result; I allowed for this when I began my work (ver. 34). There will, indeed, be separation in the closest earthly ties (vers. 35, 36). But my claims are paramount (vers. 37, 38). And on your relation to them depends everything hereafter (ver. 39).

Parallel passage: Luk_12:51. Think not. Christ here removes another mistaken opinion. (Mat_5:17, note) There the mistake was about his relation to the Law; here about the immediate result of his coming. The Prince of Peace did not come to cast in peace as something from outside. It would show itself eventually, but from within outwards. That which he cast from without was fire, (Luk_12:49) a sword (infra). Chrysostom ("Hem.," 35) points out, among other illustrations, that the confusion of tongues at the Tower of Babel was better than the peace which preceded it, and itself produced a better peace. That I am come; that I came (Revised Version); cf. further, Mat_5:17, note. To send peace (balein eirhnhn). The verb was probably chosen because in the other form of the utterance Christ had already said pur balein , where the figure is of throwing a firebrand. (Luk_12:49) By a natural transition, that phrase led to the thought of throwing" peace or a sword. St. Luke, on the contrary, softened the metaphor to dounai . On (the, Revised Version) earth: I came not to send peace, but a sword.

Christ sending a sword.

Jesus Christ came as the "Prince of Peace," and his advent was heralded by angels, who sang of "peace on earth." When one of his disciples drew a sword to defend him, he bade the man put it back in its sheath, saying, "They that take the sword shall perish with the sword". (Mat_26:52) His kingdom is not of this world, and because it is not, he told Pilate that his servants would not fight. (Joh_18:36) How, then, can he speak of sending a sword?

I HISTORICALLY, THE ADVENT OF CHRIST PROVOKES OPPOSITION. We know that swords were drawn against the disciples of Christ. James the son of Zebedee heard a warning in these words of Christ that was subsequently verified in his own person though as yet he knew it not when Herod slew him with the sword, and he became the first martyr-apostle. Our Lord foresaw persecution and predicted it. But this was not contrary to his peace principles. His disciples did not fight; and neither he nor they provoked antagonism by showing a quarrelsome spirit. The sword was wholly in the hands of the enemies of the new faith. It was not a sword of equal warfare, but a sword of cruelty, tyranny, persecution. Yet Christ did not draw back from the prospect of it, nor did he permit any compromise on the part of his disciples. Truth must be spoken, errors must be exposed, sin must be denounced, at any cost. Let the Christian be prepared for opposition. If all men speak well of him, let him search his conduct to see whether he has been faithful, or whether perchance he may have been speaking smooth things for the sake of ease and comfort.

II SOCIALLY, THE COMING OF CHRIST STIRS UP DISCORD. This is a sad picture of the sword cutting into the home and separating child and parent (ver. 35). We know that no family is so united as a truly Christian family. Christ consecrates and strengthens home-life. He does not require us to renounce home-ties in order to follow him. How, then, does he come to describe the hideous picture of family quarrels brought about by his coming? We know that his words came true in many a Jewish home where a son or a daughter confessed Christ. They are applicable to-day in Hindoo families that have been reached by missionary influences. Even in England a true, brave confession of Christ may bring great trouble in a worldly home, the habits of which are distinctly unchristian. The explanation is that Christ must be first, and that no domestic claim can excuse us for disloyalty to him. In order that the home may be ultimately glorified as the dwelling of Christ, it may have to be firs; of all saddened as the scene of discord. The larger society is broken and disturbed by Christian influences, and the trouble must go on tilt society is Christian.

III SPIRITUALLY, THE PRESENCE OF CHRIST BRINGS A SWORD. The Word of God is sharper than a two-edged sword. (Heb_4:12) The gospel of peace first brings warfare into the soul. It cuts through old habits; it opposes darling sins; it sets nil a new standard at variance with what was loved in the past. The old Adam will not die without a struggle; he fights against the new man. Thus the heart of the Christian becomes a battle-field. To refuse to resist temptation for the sake of peace and quiet is to be unfaithful to Christ, who only gives peace through a faithful endurance of conflict. W F.A.

Vers. 34-42. The mission of the gospel.

These verses conclude the charge which Christ gave to his disciples when he commissioned them as evangelists. Having instructed them how they were to behave (vers. 5-15), warned them of the hostility they should encounter (vers. 16-23), and encouraged them to be fearless (vers. 24-33), he now enlightens them concerning the mission of their message.

I IT WAS DESTINED TO DISTURB THE OLD FOUNDATIONS OF SOCIETY.

1. The family is the foundation of old Adams kingdom.

(1) The distinction of sex is everywhere. It exists in man; also in animals; in plants. In the poles of magnetism; in the dualities everywhere present in nature, principles analogous to sex appear.

(2) The offspring of sexual union stand in natural relationships. Thus the household or immediate family is expressed in the terms "parents and children," and "brothers and sisters." This is the first circle, and within it are close endearments.

(3) In the multiplication of families grow up communities, nations, and races. The aggregate of these constitutes the one vast family of man.

2. Sin has demoralized this institution.

(1) By the first transgression the current was poisoned at the fountain. The family is infected in its birth. The race is universally depraved.

(2) Out of the depraved heart rises the demoralized life. First come disintegrations through individual selfishness and ambition; then confederations of evil.

(3) From the family these strifes work outward, giving rise to litigations and violence, heart-burnings and revenges. Standing armies are at length maintained by a grinding taxation to wage destructive wars.

3. In grappling with these frightful evils the gospel stirs up new strifes.

(1) It sets up a new rallying-point. It asserts the paramount claims of Christ. He claims a love superior to that which is nourished in the family (ver. 37). He imperiously requires in homage to his love the sacrifice of all selfish interests.

(2) Those who rally round Christ are naturally opposed and hated by those who cleave to the old evil traditions. And the battle begins in the household. The unconverted father is against the converted son, the unconverted mother is against her converted daughter, and so the mother-in-law against her daughter-in-law. The battle of principles comes into closest quarters in the house; so a man"s bitterest foes are those of his own household.

(3) The hostility rages there even when it is not intended. "The father," says Quesnel, "is the enemy of his son, when through a bad education, an irregular love, and a cruel indulgence, he leaves him to take a wrong bias, instructs him not in his duty, and fills his mind with ambitious views. The son is the father"s enemy, when he is the occasion of his doing injustice in order to heap up an estate for him, and to make his fortune. The mother is the daughter"s enemy, when she instructs her to please the world, breeds her up in excess and. vanity, and suffers anything scandalous or unseemly in her dress. The daughter is the mother"s enemy, when she engages her to comply with her own irregular inclinations, or to permit her to frequent balls and plays. The master is the enemy of the servant, and the servant that of his master, when the one takes no care of the other"s salvation, and the latter is subservient to his master"s passions.

(4) But the sword is also cast upon the earth (ver. 34). For what are the broad principles of "liberty, equality, and fraternity," properly understood, but noble Christian principles? Yet in the hands of vicious visionaries and atheistical theorists they are so prostituted as to become the motives to insurrections, revolutions, and the fiercest wars. Wars of religion and wars of ideas!

II IT WAS DESTINED TO RECONSTRUCT SOCIETY UPON" A NEW" AND PERMANENT BASIS.

1. Of this new world Jesus is the Head.

(1) In respect to this he is styled the" second Adam;" "the Beginning of the new creation of God;" "the Firstborn of every creature," viz. in this "new creation.

(2) Coming under his blessed influence we are constituted "new creatures." He is the Archetype of the new world as Adam was of the old. So "as we have borne the image of the earthy, we shall also bear the image of the heavenly.

(3) But while the principle of union with Christ is as real as that of natural families, its essence is different. It is individual and spiritual. Hence Jesus never married. In his kingdom there is neither male nor female. In the resurrection they shall neither marry nor be given in marriage, but they shall be as the angels of God.

(4) The kingdom of Messiah shall last for ever.

2. The principle of the new world is love to Christ.

(1) He has a right to our supreme love as our Creator and Redeemer and King. Who but God could justly use such language as "He that loveth father or mother more than me is not worthy of me"? (ver. 37; cf. Deu_33:8, Deu_33:9).

(2) He claims to be loved in his representatives. "He that receiveth you receiveth me." The treatment shown to an ambassador is in fact shown to his sovereign.

(3) This love to Christ, who is himself the Impersonation of love in truth, is the reversal of all selfishness. It requires the lifting of the cross (ver. 38). The cross here is whatever pain or inconvenience, even to the sacrifice of life, cannot be avoided but by doing some evil or omitting some good. The figure is used in prophetic anticipation of the manner in which he should die. (cf. Rom_6:6 Gal_5:24)

3. Hence the promises of the kingdom are to the loyal.

(1) "He that findeth his life shall lose it." Love is life. The love of self and the world is the life of the unregenerate. The love of Christ is the life of the new birth. He that allows self-love to role in his heart must lose the love of God, which is the life of heaven. He that saves his life by denying Christ shall lose it eternally. (see Joh_12:25) Tertullian notes that when the heathen judges would persuade Christians to renounce their faith, the terms they commonly used were "Save your life;" "Do not throw your life away.

(2) "He that loseth his life for my sake shall find it." What a man sacrifices to God is never lost, for he finds it again in God. The Lord never permits an evil to befall us unless to prevent a greater, and to do us good.

(3) "He that receiveth a prophet one who teaches the truth receive a prophet"s reward." He receives truth in the love of it, which is its own reward. The prophet shall pray for him. (see Gen_20:7 1Sa_7:5 Job_42:8 Jam_5:14-18) The hostess of Elijah was rewarded in her meal and oil. The rabbins say, "He that receives a learned man or an elder into his house is the same as if he had received the Shechinah.

(4) Even a cup of cold water given in the name of a disciple to the humblest follower of Christ will be rewarded. Love cannot be willed into existence; but it may be wrought into existence. If we give God obedience he will give us love. Love is heaven. Heaven is love. J.A.M.

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

The result of such uncompromising demands:

v. 34. Think not that I am come to send peace on earth. I came not to send peace, but a sword.

v. 35. For I am come 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.

v. 36. And a man’s foes shall be they of his own household.

The same thought as in verse 21. Peace on earth was promised at the birth of Jesus, Luk 2:14. And peace on earth was earned by the Redeemer, Isa 53:5; Rom 5:1; 2Co 5:18-19. But here is where the Lord refers to the second, terrible effect of Gospel-preaching, in the case of those that persistently refuse to accept the redemption through the blood of Jesus, 2Co 2:16. Christ foresaw this hostile opposition to His message; He knew, also, that the spiritual conflict which would be brought on by carnal enmity would find its expression in actual physical persecution. His disciples should not then imagine, as they were likely to do, that there would now be a reign of earthly quietness and peace, with all the blessings which the word implies. Division, contention, war, sudden, fierce calamities would follow the introduction of the Gospel. There is no more bitter hatred and strife than that due to religious differences. It estranges the closest of friends, it disrupts families, it causes lasting enmity between members of the same household. These features will accompany the propagation of the new religion. To stand firm on the side of Christ demands the utmost fearlessness.

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

We must distinguish here betwixt the intentional aim of Christ’s coming, and the accidental event of it. His intentional aim was to propagate and promote peace in the world; but through the corruption of man’s nature, the accidental event of his coming is war and division: not that these are the genuine and natural fruits of the gospel, but occasional and accidental only.

Note, That the preaching of the gospel, and setting up the kingdom of Christ in the world, though it be not the natural cause, yet it is the accidental occasion, of much of that war and tumult, of much of that distraction and confusion, which the world abounds with.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

34. Think not that I am come to send peace on earth. Christ has to conquer a peace by overcoming the evil that is in the way of peace. Hence, to preach the gospel of purity and peace always arouses the opposition of the evil doer. Evil has to be put down before peace can prevail. Hence, while the great end that Christ proposes is peace, the immediate result of his coming, and of the preaching of the gospel, was opposition and bloodshed. I come … but a sword. The only sword that Christ or his followers use in the conflict is the Sword of the Spirit, but the persecutor has in every age turned upon them the carnal sword. The sword is sent, because persecutors use it upon the church.

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 reasons why they should not be afraid of the persecution that they might experience.

Do not think

"Do not suppose" or "You must not think"

upon the earth

This refers to the people who live on the earth. AT: "to the people of the earth" or "to people" (See: Metonymy)

a sword

This refers to division, fighting, and killing among people. (See: Metonymy)

to set ... against

"to cause ... to fight against"

a man against his father

"a son against his father"

A man's enemies

"A person's enemies" or "A person's worst enemies"

those of his own household

"members of his own family"

translationWords

peace

sword

adversary

household

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

34–39. These verses exhibit beautifully three characteristics of Hebrew poetry, antithesis, climax, refrain. The first four lines μὴ νομίσητε … οἱ οἰκιακοὶ αὐτοῦ, which reflect the words of Mic 7:6, indicate the separating influence of Christianity. Note here, as in all great revolutions of thought, the change begins from the young. The separation is against father, mother, mother-in-law. The remaining lines indicate the cause of division. Absolute devotion to Christ implies (or may imply) severance from the nearest and dearest of earthly ties. This is set forth in a climax of three couplets each ending with the refrain οὐκ ἔστιν μου ἄξιος, followed by an antithetic quatrain.

ἦλθον βαλεῖν. The infinitive expressing a purpose is specially characteristic of this Gospel. The idea of aim is not prominent in the construction, as the infinitive might equally well express result.

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.

34.] In Luk 12:51-53 this announcement, as here, is closely connected with the mention of our Lord’s own sufferings (ver. 38). As He won His way to victory through the contradiction of sinners and strife, so must those who come after Him. The immediate reference is to the divisions in families owing to conversions to Christianity. Ver. 35 is quoted nearly literally from Mic 7:6. When we read in Commentators, e.g. De Wette, that these divisions were not the purpose, but the inevitable results only, of the Lord’s coming, we must remember that with God, results are all purposed.

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

(L) 34. The thought of persecution, especially of persecution at the hands of near relatives, reminds the editor of other sayings bearing upon the divisions caused by Christ’s teaching in families.

Think not that I came to cast peace upon the earth. I came not to cast peace, but a sword.] This and the following verse find a parallel in Luk 12:51-53 in a different context. Lk. has: “Think ye (δοκεῖτε) that I came (παρεγενόμην) to give peace on the earth? No, I tell you, but division.” Phraseology and context alike differ. The two Evangelists draw from different sources.

Μὴ νομίσητε ὅτι ἦλθον—οὐκ ἦλθον] The same formula occurs in 5:17. The editor probably assimilates.

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

To send [βαλειν] . Lit., to throw or cast. By this word the expectancy of the disciples is dramatically pictured, as if he represented them as eagerly looking up for peace as something to be flung down upon the earth from heaven. Dr. Morison gives the picture thus : "All are on tiptoe of expectation. What is it that is about to happen? Is it the reign of peace that is just about to be inaugurated and consummated? Is there henceforth to be only unity and amity? As they must and debate, lo! a sword is flung into the midst."

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