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Matthew 10:26. Fear them not therefore When the apostles saw the gospel so greatly despised, and recollected the small number of believers, they might be apt to throw away hope even for the future. Christ now meets this doubt, by declaring that the gospel would be widely spread, would at length rise superior to all the hindrances which might arise from men, and would become generally known. The saying, nothing is covered that shall not be revealed, has some appearance of being a proverb: but we restrict it in a special manner to the doctrine of salvation, which Christ promises will be victorious, whatsoever may be the contrivances of men to oppose it. Though he sometimes preached openly in the temple, yet, as his doctrine was rejected, it was still concealed in dark comers: but he declares that the time for proclaiming it will come; which, we know, happened shortly afterwards. In no part of the earth was there ever such thunder heard as the voice of the gospel, which resounded through the whole world. As this promise ought to fill them with courage, Christ exhorts them to devote themselves to it with boldness and perseverance, and not to be alarmed, though they see the gospel hitherto despised, but, on the contrary, to become its zealous preachers.

The passage which I have taken from Mark was, perhaps, spoken at a different time, and in a different sense: but as the sentences in that place are concise, I have followed the meaning which appeared to me the most probable. After having commanded the apostles to assemble burning lamps by sending out a bright light to a great distance, he immediately afterwards adds, nothing is hidden which shall not be revealed. Now the lamp of the gospel was kindled by the apostles, as it were in the midst of darkness, that by their agency it might be raised on high, and shine throughout the whole world. The passage in the eighth chapter of Luke’s Gospel is precisely alike. As to the passage in the twelfth chapter, there is no room to doubt that it has the same meaning, though there is a difference in the words: for Christ there commands the apostles to bring to light what they had spoken in darkness. This means, that hitherto they had only spoken in whispers about the gospel, but that their future preaching would be so public, that it would spread to the most distant parts of the world.

28. And fear not those who kill the body To excite his disciples to despise death, Christ employs the very powerful argument, that this frail and perishing lift ought to be little regarded by men who have been created for a heavenly immortality. The statement amounts to this, that if believers will consider for what purpose they were born, and what is their condition, they will have no reason to be so earnest in desiring an earthly life. But the words have still a richer and fuller meaning: for we are here taught by Christ that the fear of God is dead in those men who, through dread of tyrants, fall from a confession of their faith, and that a brutish stupidity reigns in the hearts of those who, through dread of death, do not hesitate to abandon that confession.

We must attend to the distinction between the two opposite kinds of fear. If the fear of God is extinguished by the dread of men, is it not evident that we pay greater deference to them than to God himself? Hence it follows, that when we have abandoned the heavenly and eternal life, we reserve nothing more for ourselves than to be like the beasts that perish, (Psalm 49:12.) God alone has the power of bestowing eternal life, or of inflicting eternal death. We forget God, because we are hurried away by the dread of men. Is it not very evident that we set a higher value on the shadowy life of the body⁵⁹⁵⁵⁹⁵     “La vie de ce corps, laquelle n'est qu'une fumee;” — “the life of this body, which is but a vapor,” (James 4:14.) than on the eternal condition of the soul; or rather, that the heavenly kingdom of God is of no estimation with us, in comparison of the fleeting and vanishing shadow of the present life?

These words of Christ ought therefore to be explained in this manner: “Acknowledge that you have received immortal souls, which are subject to the disposal of God alone, and do not come into the power of men. The consequence will be, that no terrors or alarms which men may employ will shake your faith. “For how comes it that the dread of men prevails in the struggle, but because the body is preferred to the soul, and immortality is less valued than a perishing life?”

Matthew 10:29. Are not two sparrows sold for a farthing? Christ proceeds farther, as I have already hinted, and declares that tyrants, whatever may be their madness, have no power whatever even over the body: and that therefore it is improper in any persons to dread the cruelty of men, as if they were not under the protection of God. In the midst of dangers, therefore, let us remember this second consolation. As God is the guardian of our life, we may safely rely on his providence; nay, we do him injustice, if we do not entrust to him our life, which he is pleased to take under his charge. Christ takes a general view of the providence of God as extending to all creatures, and thus argues from the greater to the less, that we are upheld by his special protection. There is hardly any thing of less value than sparrows, (for two were then sold for a farthing, or, as Luke states it, five for two farthings,) and yet God has his eye upon them to protect them, so that nothing happens to them by chance. Would He who is careful about the sparrows disregard the life of men?

There are here two things to be observed. First, Christ gives a very different account of the providence of God from what is given by many who talk like the philosophers, and tell us that God governs the world, but yet imagine providence to be a confused sort of arrangement, as if God did not keep his eye on each of the creatures. Now, Christ declares that each of the creatures in particular is under his hand and protection, so that nothing is left to chance. Unquestionably, the will of God is contrasted with contingence or uncertainty⁵⁹⁸⁵⁹⁸     “La volonte de Dieu est mise a l'opposite de ce que tels Philosophes appellent Contingence: par lequel mot ils signifient un accident qui vient de soy és choses, sans qu’il y ait une certaine conduite d’enhaut.” — “The will of God is contrasted with what such Philosophers call Contingence: a term by which they denote an accident which comes of its own accord in events, without any fixed direction of it from above.” , And yet we must not be understood to uphold the fate of the Stoics,⁵⁹⁹⁵⁹⁹     We have formerly adverted to a leading tenet of the Stoics, that the distinction between pleasure and pain is imaginary, and that consequently the highest wisdom consists in being utterly unmoved by the events of life. The present allusion is to their notion of Fate, a mysterious and irresistible necessity, over which those beings whom they blindly worshipped were supposed to have as little control as the inhabitants of the earth. Calvin demonstrates that the serenity of a Christian differs not more widely from Stoical apathy, than the doctrine of a special Providence which is here taught by our Savior differs from Stoical Fate; that the believer in Providence adores the high and lofty One that inhabiteth, eternity, (Isaiah 57:15,) who hath, prepared His throne in the heavens, and whose kingdom ruleth over all, (Psalm 103:19;) and, far from viewing the will of God as swayed by a higher power, traces every event to the purpose of Him who worketh all things after the counsel of his own will, (Ephesians 1:11.) — Ed for it is one thing to imagine a necessity which is involved in a complicated chain of causes, and quite another thing to believe that the world, and every part of it, is directed by the will of God. In the nature of things, I do acknowledge there is uncertainty:⁶⁰⁰⁶⁰⁰     “Je confesse bien que si on regarde la nature des choses en soy, on trouvera qu'il y a quelque Contingence;” — “I readily acknowledge that, if the nature of things in itself be considered, it will be found that there is some uncertainty.” but I maintain that nothing happens through a blind revolution of chance, for all is regulated by the will of God.

The second thing to be observed is, that we ought to contemplate Providence, not as curious and fickle persons are wont to do, but as a ground of confidence and excitement to prayer. When he informs us that the hairs of our head are all numbered, it is not to encourage trivial speculations, but to instruct us to depend on the fatherly care of God which is exercised over these frail bodies.

31. You are of more value This is true in general of all men, for the sparrows were created for their advantage. But this discourse relates peculiarly to the sons of God, who possess a far higher right than what they derive from creation. Now the rank which belongs to men arises solely from the undeserved kindness of God.

Matthew 10:32. Whosoever therefore shall confess me He now applies to his present subject what he formerly said in a general manner about contempt of death: for we must struggle against the dread of death, that it may not keep us back from an open confession of faith, which God strictly demands, and which the world cannot endure. For this purpose the disciples of Christ must be bold and courageous, that they may be always ready for martyrdom. Now confession of Christ, though it is regarded by the greater part of men as a trifling matter, is here represented to be a main part of divine worship, and a distinguished exercise of godliness. And justly is it so represented: for if earthly princes, in order to enlarge and protect their glory, and to increase their wealth, call their subjects to arms, why should not believers maintain, at least in language, the glory of their heavenly King?

It is therefore certain that those persons extinguish faith, (as far as lies in their powers) who inwardly suppress it, as if the outward profession of it were unnecessary. With good reason does Christ here call us his witnesses, by whose mouth his name shall be celebrated in the world. In other words, he intends that the profession of his name shall be set in opposition to false religions: and as it is a revolting matter, he enjoins the testimony which we must bear, that the faith of each person may not remain concealed in the heart, but may be openly professed before men. And does not he who refuses or is silent deny the Son of God, and thus banish himself from the heavenly family?

A more public confession of faith, no doubt, is demanded from teachers than from persons in a private station. Besides, all are not endued with an equal measure of faith, and in proportion as any one excels in the gifts of the Spirit, he ought to go before others by his example. But there is no believer whom the Son of God does not require to be his witness. In what place, at what time, with what degree of frequency, in what manner, and to what extent, we ought to profess our faith, cannot easily be determined by a fixed rule: but we must consider the occasion, that not one of us may fail to discharge his duty at the proper time. We must also ask from the Lord the spirit of wisdom and courage, that under his direction we may know what is proper, and may boldly follow whatever we shall have ascertained that he commands us.

Him will I also confess. A promise is added to inflame our zeal in this matter. But we must attend to the points of contrast. If we draw a comparison between ourselves and the Son of God, how base is it to refuse our testimony to him, when on his part he offers his testimony to us by way of reward? If mortals, and men who are of no worth, are brought into comparison with God and the angels and all the heavenly glory, how much more valuable is that which Christ promises than that which he requires? Although men are unbelieving and rebellious, yet the testimony which we deliver to them is estimated by Christ as if it had been made in the presence of God and of the angels.

Thus also by way of amplification, Mark and Luke⁶⁰²⁶⁰²     This is a blunder: for the clause in question is not found in Luke, but in Mark only. The french version sets the matter right. — Ed. add, in this adulterous and sinful generation; the meaning of which is, that we must not imagine our labor to be lost, because there is a want of proper disposition in our hearers. Now if any one is not sufficiently moved by the promise, it is followed by an awful threatening. When Christ shall make his appearance to judge the world, he will deny all who have basely denied him before men Let the enemies of the cross now go away, and flatter themselves in their hypocrisy, when Christ blots their names out of the book of life: for whom will God acknowledge as his children at the last day, but those who are presented to him by Christ? But he declares that he will bear witness against them, that they may not insinuate themselves on false grounds. When it is said that Christ will come in the glory of the Father and of the angels, the meaning is, that his divine glory will then be fully manifested; and that the angels, as they now surround the throne of God, will render their services to him by honoring his majesty. The passage from the twelfth chapter of Luke’s Gospel corresponds to the text of Matthew. What we have inserted out of the ninth chapter, and out of Mark, appears to have been spoken at another time: but as the doctrine is quite the same, I have chosen to introduce them together.